THE REANALYSIS ON THE NATURE OF THINGS
IN SUMMARY FORM

BEING A CONDENSATION IN 500 PROPOSITIONS
IN THREE VOLUMES
ON PREPARATION, EXECUTION AND COMPLETION
OF A SCHEMATIZED PHILOSOPHY
IN TWENTY BOOKS

BEING A META-PHILOSOPHICAL SKETCH 
OF AN ESSENTIALLY COMPLETE, CRITICAL AND 
SYSTEMATIC PHILOSOPHY

Noël K. Tointon

Re-edited 1986 (2nd. Edition 6/12/89)
Originally Titled Summary in 300 Propositions (1986)
Edited 6.11.99

This Summary In 500 Propositions,
In Grateful Recognition,
Is Dedicated To ....

Harry,
William,
Robert,
Paul,
Tony,
Lila,
John,
Raoul,
Luciana,
David,

And All The Other People
Who Influenced Its
Composition.
*

Index

Preface - Essay Introduction

Volume I

Book 1  50 Propositions on the Derivation And Exercise of 			The Philosophical Attitude.
Book 2  50 Propositions on the Endeepening of Our 				Philosophical Vision.

Volume II

Book 3  Postulations of Introductory Philosophy.
Book 4  Postulations of Introductory Definitional 				Philosophy.

Book 5  Epistemology.
Book 6  Ontology.
Book 7  Aesthetics.
Book 8  Ethics.
Book 9  Logics (Archetypal Logics, Archetypal Dialectics). 
Book 10 Metaphysics.
Book 11 Physics (In Ten Sections).
Book 12 Psychology.
Book 13 Sociology.
Book 14 Politics.
Book 15 Parapsychology (General, Astrological, 
Meditation).
Book 16 Theology (In Five Sections).
Book 17 Conclusion.

Volume III

Book 18 Consequential Analysis and Synthesis.
Book 19 Conclusion re the Nature of Things.
Book 20 Epitome.

Appendix

I - 30 Propositions on the Coincidental Nature of Divine 
Love,Love and Love of the Divine.
II - Diagramatic Representation of the Schema, the Achety
pality of Orders and the Epistemological Hierarchy.

Preface -
An Essay Introduction to 
"The Reanalysis on the Nature of Things" 
in Summary Form

      Digging a ditch for most people is hard work, doing philosophy is no different! However for those people who have a predisposition for a certain task in life they will find that their labour will be lightened in time as they come to harvest the rightful fruits of their persistent efforts. I am sure that what we value in life, if we were to be absolutely honest with ourselves, is that which we have had to work for and that which we have to work for most would be the most cherished object of our attention. I have written my 500 propositions primarily for those people who have a love of philosophy, who seek that elusive goal of Truth; regardless of whether that goal is obtainable, for if it is to be known then let it be known, value is generated through our working towards an objective and not our getting there which is merely an additional reward for our patient perseverance.
      The quest for value seems to be a goal that eludes many people for most of us, it appears, are willing to substitute an impoverished short-term vision of value for that which in truth must be worked for. Although value gives an existential meaning to our existence as an objective in itself it, however, cannot be directly sought. This simple paradox is dissolved for those of us who realize that the creative spontaneity of value is prepared through our working for the development of its preconditions in order for it to be able to make its own appearance in this life-world before us. However, as soon as we set out to directly seek for it and seize upon it it must surely, with an equal tenacity, escape us. Value comes through the variety of relationships we enter ourselves into, in accordance with their essential nature and their permission, and arises to that degree those relationships are allowed to have a life of their own. The meaningful enrichment of our lives is
an honourable goal but this can only be achieved through those relationships themselves that encompass our being, that come into existence, blossom and bear fruit in their own way and in their own time.
      As you will no doubt suspect reading my philosophy will be no easy task, in fact, this work of mine is not so much meant to be read but rather reflected upon proposition by proposition. By letting this meditation restructure our ways of seeing the world and the way we come to see that seeing it is my hope processes of insight can be entered into that reveal for us a greater depth to our existence in this life-world, giving meaning and value to our being in a world that seems increasingly to deny us access to the same.
      Although I write for only a few people, those who can appreciate my merit and my deficiencies, my true audience, I would like to believe, is spread far beyond these rare individuals, who truly deserve my praise and gratitude, to encompass all persons. It is the culture of humanity that raises us and deserves in turn our recognition for its benevolence through our contributions however insignificant and imperfect those responses might be in themselves. Finding myself being raised equally between West and East I have found this interaction to not always be healthy as each of these world is an imperfect critique of the other and thence more inclined to undermine than complement their merger, whilst each tradition, when treated as a caricature, presents an imbalanced picture of the psyche with damaging consequences for both parties. If my writings were to be read as a diagnosis of this overall condition in world culture, and as a treatment of the same, then my work would be found to have greater interest and might then also find itself with a wider influence.
      For too long the logical mentality of the West has mesmerized us! The dichotomization of western thought is reaping a bitter harvest for the whole world and one that daily grows more horrible and more intolerable for those of us who try to pretend that natural justice will soon triumph through its own volition and rectify this distorted state of affairs. Logical thought is one end of a metaphorical stick balanced by dialectical thought. Emphasis on the former effectively drives a wedge into the very nature of the life-world which naturally encompasses all possible polarities.  Polarities by their very nature are ideal and to mistake their relative virtuality for relative actuality is one of the grossest mistakes philosophical consciousness can be made aware of.
      Most western philosophical problems are generated through taking processes of dichotomization beyond their normal everyday usage as exercised in the world of relativity. Division of the life-world into body versus mind, matter versus spirit, ontological versus epistemological, etc., etc. is not only correctly impossible to perform in practice but an impossible illusion to live with in reality. A stick has two ends regardless of whether you hang onto one of those ends like as in the West or whether you only latch onto the middle as in the East. Break that stick and each part will still possess two ends, further break those portions up and you will still be left with the same. The tragedy of western philosophical consciousness is such that it fails to realize that merely trying to entertain these philosophical scandals that fuel its interminable controversies is the only true scandal it has before it and that such soulless divisiveness has seeped into our entire consciousness to give us a culture that may well soon destroy itself if it cannot reflect upon and rectify this imbalanced and pathological attention on the logical.
      This concept of the `life-world' (as the Trans - Epistemological - Ontological) recognizes that life, in its fuller expression as mind, is a coming into being as a being through becoming life as being lived in this world. In truth there can be no absolutely real dichotomy between a living-mind and a world-of-being. This equation between becoming and being, living and non-living, epistemological and ontological, etc. indicates the ground of existence which only obliquely can be named and referred to as the Absolute, the Divine, World-Mind, Objective Spirit, Reality, the World, etc...
      A search for value has motivated much philosophy. From immersion in this sea of relational meaning and activity that constitutes this life-world value surges forward to flow from and through our processes of interaction to give us a sense of value to ourselves and in the way we stand before others. This existential revelation is valuable in its own right, it reevaluates and transforms our position in the continuity of culture and through our freedom to critically reflect upon the same lets us at the same time transcend those roots that would otherwise merely ground our being in this world of becoming.
      The philosophy contained herein is a no-philosophy. Philosophy is a passion conducted by the person who truly reflects, it is something they do for themselves, it cannot be given but must be worked for! In these five hundred propositions of mine a meta-philosophy is described that hopefully will be able to help the person to go about their seeing of the world more effectively, in their own way and in their own time, should they wish to follow and apply some proportion of these condensed and summary sentential guide-lines. These methods as philosophical tools, or more correctly picture-tools, attempt to indirectly picture this world of insight so that in truth a fullest vision can only arise through their use, their utilization in this field of reflection that constitutes the life-world as it presents itself to us. This meta-philosophy of mine is therefore no bed of flowers ready to be picked and displayed in a vase of dogma but a countryside of human endeavour that ultimately necessitates patient cultivation through our own efforts. Moreover, from the fruits of this labour we will find ourselves in a position to pragmatically test the merits of these methods and that critique allow us to individually refine those techniques we find to be of value for us.
      In trying to understand a philosophy, or a meta-philosophy, we should try to understand what motivates its author, what drives them to appear to absent themselves from the company of others in order to fashion its construction? What love must move them to distant themselves from others, to remove themselves from the more pressing demands of our daily lives and all its many distractions? Or put another way we might ask ourselves what selfish egotistical desire must seize them that they can come to think that they can come to think for others, play god to those people that know well what to do already in this world, a world that is basically not problematic for them however difficult they may find having their way within it? To answer these questions we must primarily defend philosophy on the grounds that without reflection we can do nothing, if we come to reflect more deeply on what we are doing then we might be able to do it better and as philosophy must reflect on such reflection being two stages removed from the world it cannot therefore directly picture or image it. It would follow thence that a pure philosophy with no possible application would be a perversion of its natural role. Philosophy and its picture-tools, its abstract images, metaphors and analogies, its critical logic and dialectical qualifications must assist us in being in this life-world and assist us in discerning its value that is there for us to find and share in. 
      A number of questions and influences have for many years preoccupied my thought. I have been disturbed by the inability of religion to state its case, by the tenacious blindness of science in its silent rejection of culture, by the philosophic scandals perpetrated by our very best minds... In all there is little room left for the thinking person to stand upon, certainly no solid unproblematic ground. Language about the world has become discoloured by such controversies and shortsightedness and this finds itself increasingly reflected in the sense of crisis and chaos most people prophetically pay lip service to. Nuclear madness and the supreme horrors of modern warfare seem to beckon us towards a void, a canceling of all value. An abyss of such dimension confronts us that each in our own way must add to civilization and not subtract from it whilst it still stands before us. If the issues of this world have shattered our faith then surely a philosophic clarification and rectification of language would be of assistance to us, only then can behaviour flow more sanely from the depths of our being as it becomes better harmonized with this world. 
      Originally this Summary of mine extended for only 300 propositions, however as it possessed only a rudimentary introduction and preparation I have taken the opportunity in expanding it to better prepare the reader, inadequately as I have, for those twelve original disciplines as outlined in Volume II.
      Recent reflections on absolute philosophy and its negative theological methods of indication along with a renewed interest in a phenomenological treatment of natural experience have enriched my overall enterprise. Treatment of the nature of the resonance between the Epistemological and the Ontological have also enlarged my vision and find a coincidence in this concept of the `life-world'.
      Phenomenology presupposes essential structures beneath the experience of reality, although empty of essence in themselves, as the reality of the experience and that these essential structures can be indicated, referred to and analogically described, etc. Recognition of essential-form leads us on to ask the question as to what relationship these essences may bear to each other in their accommodation. It is a central tenet of my meta-philosophical position that we can be acquainted only with what we find presented to us through the essential categories of experience as accommodated in mind. That a philosophical investigation ideally should start with and take into account such a natural schematization as structures our psyche in order to proceed with what is in effect an explication of natural language as it treats the conception of any philosophical problem we might wish to investigate.
      Mapping the distinction of these structures and the nature of their inter-accommodation schematizes the world of experience. Focusing on this Schema as refined through phenomenologically treated artificial languages extracted from natural language gives us access to a philosophical tool, in effect the ultimate picture-tool, of immense critical power. Often much philosophy is bad philosophy and stands only in need of a schematized explication in order to reveal mistakes and confusions in the use of distinctions, accommodations, logical reasoning, dialectical qualification, treatment of conclusions, etc. Once this forest of confusion is cleared we are then in a position to do real philosophy through applying the art and science of our overall systematic discipline.
      Systematic philosophy from time to time comes in for much criticism usually in reaction to the misguided attempts perpetrated by lesser minds in their interpretation of the motivation and efforts of greater philosophic spirits. A philosopher who shuns the systematic approach, without doubt, must systematically undermine their own efforts. Natural language is subject to a de facto systematization, to some degree or other, through its inherent embedded world view and this should be recognized. In their explication, in and through natural language, the critical philosopher must systematically clarify this bedrock in order to rectify those features they believe need to be subjected to a progressive transformation superstructural to this relative level of support. Successful and ever more powerful visions of the world will envelop the natural point of view expanding it, subjecting it to a progressive resystematization. Absolute systematization, in contrast,
can only be a goal, it can never be realized, an impossible state of affairs to be entertained, but its virtuality can still be faced and allowed to give philosophy the direction it must aspire towards.  
      On rereading this Summary I have found little attention had been focussed on the nature of love, a subject treated at length and found to be central to the nature of ethical consciousness. To rectify this oversight I have appended a short section titled "30 Proposition on the Coincidental Nature of Divine Love, Love and Love of the Divine". Being separate from the body of this work it may well find a greater readership, influence and possible application in the existential transformation of our own being in this life-world of value.
      One reason for condensing this systematization of my philosophy was in the hope that I could complete this systematization and not be left lost in a sea of fine detail that might be better left to the task of commentary. Indeed we might profit more if this task were left to others, unless we make something our own, and let others do the same, we stand to gain little from our mere knowing it. In artful painting a tree should be represented succinctly and not by painting its every leaf.
      Lastly, this work was written with a didactic purpose in mind. Considerable proportions of this text do stand in need of a commentary, to be supplied by a teacher, but this text as a whole should be able to stand up by itself should the reader make their way slowly through it and with great care. As a suggestion one month each could be given to Volumes I and III whilst one day at a time could be given over to our 300 propositions in Volume II. In this way a year could possibly complete our task a little less painfully. It is my hope that the reader will soon come to take some delight in this garden of mine, finding some sweet parts to tempt the palate, finding other sections to have a good taste and that other portions can give nourishment to the spirit and help remedy the root cause of those ills that seem to beset us in these troubled times, or at least, allow us to understand and therein to transcend their disturbing influences upon us.

Noël Tointon in Sydney,6/6/86.     

Volume I

Book I - 50 Propositions on the Derivation and Exercise 
of the Philosophical Attitude

1A	The relationship of all relationships is the World.

2B	That thereupon is manifested the world of being-becoming, that thing nature therein is recognized through relational-essence, that the form of all reality is empty of substance, and that the divine unity of the world finds expression and revelation through transformation.
 
3C	The World is the absolute ground of the world and that this world must be one world otherwise there would be no in-teraction, no identity, no meaning...
4	The world-totality being greater than the sum of its parts must enter into a dynamic relationship with itself through itself investing itself through those parts in accordance with the nature of those parts and from the perspective of those parts.
5	This same relationship between absolute and relative has the Absolute as its precondition and is such that it finds itself reflected throughout the realm of relativity because the essential nature of a relationship permeates the totality of its relationship equally from every point.
6	That Being being greater than the world being One, being the being of being, must be the Divine and that such oneness must permeate the world hence the world.
7	That the co-relativity of the relatively transcendent and the relatively immanent in resonance structures the world of essential being, that their resultant hierarchical monadic-like interaction equally ensures that this world is also a world of becoming through the interaction of wholes generating the transformation of parts.

8D	Without theory there can be no practice and vice versa therefore the primary defense of philosophy recognizes the cultivation of the theoretical and the practical and, more importantly, their successfully conducted critical interaction.
9	That which assists in the formulation of theory and practice and their cooperation is thus philosophical.
10	An attitude without reflection is non-philosophical, an attitude that treats the world as it comes to appear to that person or to those persons is for them natural, therefore, as the philosophical arises through reflection the natural attitude must be the prime subject matter for the philosophical.
11	A philosophy that describes and prescribes how philosophy should be conducted is meta-philosophical therefore the philosophical attitude is the subject matter for the meta-philosophical, etc.

12E	The world realizes itself through progressive understanding and its appreciation, therefore, as the world is realized from some particular point of view it follows that all understanding is contextually structured.
13	Only the World as the infinite ground of its own being through its infinitude could appreciate itself otherwise all else is context-dependent.

14F	As only that-which-can-be-entertained-in-experience can be entertained understanding must be structured by the structure of consciousness and this insight realizes the  philosophical primacy of the epistemological.

15G	The epistemologically-structured nature of consciousness establishes the ground for the intersubjectivity of experience thence the qualified objectivity of our critical philosophy.
16	Therefore attending to the essential structure of consciousness and its accommodation as mind establishes the qualified objectivity of our philosophical science whilst its phenomenological investigation and application establishes the qualified art of our discipline hence its derivation and exercise.

17H	No model of consciousness can be complete whilst no theory of the world can be completely self-explanatory.
18	Absolute systematization is impossible through the infinity of context and non-self-closure yet without integrity no effect nor effort could be wielded.
19	Therefore the pursuit of our philosophical research is assisted through progressive systematization.
20	Even the natural attitude and natural language reflect this necessary degree of intrinsic systematization and that this primary ground for philosophy finds its clarification through the use of natural based artificial languages.

21I	Advancing synthesis promotes the possibility for analysis, no distinction without accommodation.

22J	Dialectical synthesis of competing models realizes ongoing philosophical resolution and through such harmony greater philosophical power.

23K	Meaning is generated en context, meaning is generated in process, no contextual meaning without essential meaning, no internal constitution without external constitution, all recognition is through relational-essence.
24	Essential meaning is predicationally orientated, contextual meaning is relationally orientated.

25L	The philosophical attitude is creative and critical, correctly conducted critical appreciation is truly philosophical.

26M	The phenomenological attitude is exercised through the juxtaposition of appropriate contexts - bracketing and essentializing either epistemological processes or their content or, more correctly, their interaction.

27N	Accounting for phenomenologically derived epistemological structure allows us to transcendentally reconstitute the world and this process when conducted existentially and critically in transcendental consciousness realizes its conclusion in the sense of the subjective, intersubjective and objective.

28O	The existential is the nature of judgmental consciousness acting spontaneously for itself through itself when exercised self-referentially.
29	Because the existential transcends conceptual and perceptual consciousness it can neither be reduced purely to concepts nor percepts even though it is generated out of their balanced interaction hence its transcendental status.
30	The essential nature of consciousness is hierarchically structured through progressive transcendent syntheses of less evolved polarized states of consciousness and their functional fields of reception.
31	Mapping these structures within this hierarchy schematizes consciousness.
32	The totality of consciousness reflects this hierarchicalization of consciousness and in the general discrimination of a thought process and its content represents its intension (-al structuralization) in distinction to its phenomenological intentional structure which structures its extension).
33	The most actively engaged level in this intensional hierarchy constitutes extension and this orientation finds its distinctive characterization in behaviour that corresponds to such extensional expression.
34	Extension constitutes the metaphorical surface of a thought process and its content, intension minus extension informing us what the general character of this superficial expression of consciousness is not.

35P	Schematic modal analysis critically resolving or dissolving philosophical controversies both historic and specific in nature.

36Q	Analysis of the nature of the relational and the experience of the same giving us a powerful philosophical tool within this schema of consciousness.
37	The equivalence of the judgmental, relational, transcendental, essential, aesthetical, ethical, ontical, pragmatical, dialectical, existential and critical arming us with further powers of critique.
38	Through appreciation all content cannot be divorced, except provisionally or superficially, from either context or process.

39R	Demarcational theory applying the gestalt nature of appreciational analysis to realize the dialectical nature of identity.
40	No demarcation - no distinction,
	complete demarcation - nothing to distinguish.
41	Between the ideal polarities of distinction and its associated and appropriate gestalt-contextual-accommodation there can only be resonance.

42S	Treatmental analysis notes the relational nature of analysis-synthesis and the materialization of its normalization and all involved pathways between the same.
43	Logical explication fleshing out our Schema, preparing the ground for logical analysis and its dialectical synthesis, qualification and rectification.
44	Truth determination being realized dialectically and progressively through essential, aesthetical - ethical - ontical valuation, and pragmatical application, these transcendental determinations being verified in terms of success trans-transcendentally.
45	Hence the cooperation and integration of correspondence, coherence, pragmatism and semantic levels in productive truth determination.
46	Correct epistemological preparation in our schematic research, proper dialectical exercise and appropriate consequential treatment analysis realizing our critical phenomenological appreciation.

47T	The Schema as a map of the psychic world accommodates a multicontextual variety of philosophic models and techniques (as picture-tools).
48	Transchematic consciousness realizing intuition into the trans-absolute-relative nature of the world.
49	Appearances are deceptive, let us philosophically explore this world that we may realize an unfolding of insight.

50U	Through appreciation and transcendental response thence the derivation and exercise of our discipline.

Book II - 50 Propositions on the Endeepening of Our 
Philosophical Vision

51A	That progressive systematization of our discipline progressively enriches the insightfulness of our vision.

52B	From our powers of appreciation any cognitively prepared process or content can be made the subject of our philosophical reflection.
53	From such cognitive treatment and transcendental retreatment the spontaneity of transcendental responses induces further cognitive/affective retreatment hence the insightful exercise of our discipline.
54	The enrichment of our discipline as a gestalt context progressively enriches the insightfulness of our vision.
55    The progressive refinement of the gestalt fields that heirarchically constitute the epistemological structure of our consciousness endeepens our vision into the nature of the world and the nature of the world as `the' world.
56	That every moment spent in reflection constitutes progressive enlightenment, let us therefore aspire to the same.
57	Let us therefore evolutionally progress through our Schema of consciousness that we may come to a realization of the realization of the World.
58   Realizing that the totality of the world is encaptured in every part, in every atom and their partition through the relational emptiness of either.

59C	That the World is the very condition and ground for beings as beings, that the relational emptiness of being is the very condition for and ground of becoming.
60	The relational point of view is monadic thence the possibility for the appreciation of the totality of the world from the point of view of being.
61	The entelechy of the world through the organization of its transcendent-immanent structuralization realizes the apparent interdependence of beings.
62	Intermonadic interaction realizing the transformation of beings hence the establishment of the possibility of insightfulness.
63	Thence the nature of critically conducted philosophic vision is subjective, intersubjective and objective in nature.
64	Let us unfold the essential nature of the path that establishes an endeepening of our general philosophical vision.

65D	That point of view that conforms to our everyday perception of the world, mind, culture and cultures however subtle is the prephilosophical point of view.
66	Under natural terms of reference it works for us, philosophically it becomes a source of perplexity unless guided through its relatively uncharted territory substructural and superstructural to its logical form.
67	These propositions constitute a provisional metaphilosophical map that philosophical experience alone can test.

68E	A first test for the philosopher is to logically explicate the natural structure of that under examination.

69F	A phenomenological exploration of such a format from a philosophically developed point of view uncovers and investigates the essential presuppositional basis of its natural appearance.
70	Essence is realized dialectically, without the interaction of forces no relationship could form hence their essential nature as resultants could neither be realized relationally nor experientially in epistemological reconstitution as content.

71G	The essentially distinctive structure of natural experience is brought to light and our accommodation naturally schematizes it.
72	No distinction without accommodation, no accommodation without distinction, the presentation of logical surface as extension is realized through the resonance of the dialectical.

73H	The perplexity of philosophy stems from the inadequate vision and poverty of means to investigate the same.
74	Our schematization accommodates the distinctive hierarchical interaction of epistemologically orientated essence.
75	Progress through this organizational hierarchy realizes an unfolding and endeepening of our philosophical vision through the demand and utilization of reflection.
76	The integration of the psyche through mind, the integrations of mind through culture and the integration of cultures through the world is accounted for within the terms of the Schema.
77	The epistemological subjectivity of the affective, cognitive and transcendental reaches out into the intersubjective and thence into the world of objectivity.

78I	The dialectical nature of distinction is such that it cannot be pure, the dialectical nature of essence is such that it cannot be impure.
79	The uniqueness of relationships constitutes the purity of essence but its expression cannot be distinctively unaccommodated.
80	Thus we realize that no dichotomy can be entertained as a true dichotomy.
81	Body and mind both surpass themselves as distinctive essences, likewise subjectivity and intersubjectivity, intersubjectivity and objectivity, objectivity and the trans-transcendental, even trans-transcendental consciousness iself. 

82J	Affective reflection realizes the Cognitive, cognitive reflection realizes the Transcendental.
83	Critical consciousness is entertained transcendentally and is equivalent to the existential, relational, dialectical, etc.

84K	Trans-transcendental reflection upon the essential, aesthetical, ethical, ontical, pragmatical realizes the illusion of the transcendental illusion and opens us up to a vision of the metaphysical which, when appreciated, is itself equally a productive illusion.
85	Metaphysical vision realizes the being of beings as essences accommodated in a world of being.

86L	Transmetaphysical terms of reference realizes the being of beings as theological being being that transcendent and immanent to the world of being.

87M	Transchematic reflection realizes the theologicalization of the world of the absolute and transcends the limitations of the theological to realize the realization of the Absolute.

88N	Now we can go no further for we have arrived at that place where we began for the Absolute as the ground of the absolute is such that it is equally the ground of the relative and that both of these aspects can be indicated or shown.
89	The absolute can be defined only negatively but experienced positively.
90	The transcendent synthesis of absolute and relative is realized in the realization of the realization of the Absolute.
91	No realization, no realizer, no pre-realization, no post-realization, no Absolute apart from Relative.
92	Progressive reflection is enlightenment, enlightenment is the endeepening of our vision.

93O	Penetrate to the essence of thought, penetrate to the essence of being, realize the essential emptiness of either.
94	Penetrate to the essence of world, penetrate to the essence of self, realize the essential emptiness of either.
95	Realize that as essential being is the resultant of dialectical transformation there could be no essential structuralization without becoming.
96	Change is the essence of being,
     being is the essence of change,
     change is the being of essence,
     essence is the change of being,
     being is the change of essence,
     essence is the being of change.

97P	Realize through essential transformation there can be no reification of the relational, no self-existence of identity, mind, self, world or essence.

98Q	Realize the essential emptiness of emptiness as no essence thence the essentially essencelessness of essence.

99R	Realize that the endeepening of our vision through progressive reflection, through emptiness and the emptiness of emptiness that the world is as it is and all there is is the same structured without essential essence.

100S	Let us pay reverence to the wondrous unity of totality and meditate upon its designs reflected in the world.

All Hail!

Volume II

Book III - Postulations of Introductory Philosophy

0 - Epistemological (101)
1 - Logical (102)
2 - Dialectical (103)
3 - Ontological (104)
4 - Transchematical (105)

Postulations of Introductory Philosophy

101	That our introductory philosophy realizes that the fundamental ground of philosophy is an epistemological analysis of natural experience.
102	That our philosophy realizes the logical introduction, construction and explication of natural products in terms of their processes and content in accordance with our schematization producing a prepared programme for analysis.
103	That our philosophy realizes that through the impossibility of pure logicalization dialectical qualification of our analyzed format produces a rectified dialectical programme hence the trans-logical nature of the dialectical.
104	That our philosophy realizes that from natural experience extraction of the epistemological structure and content should reveal the `orientation' of primitive physical-ontological insight and that transcendentally this orientation finds an effective reconstitution.
105	That our philosophy realizes the necessary transchematic transcendence of the Epistemological and the Ontological Aspects of our Schema and recognizes therein the complete categorical systematization of our critical philosophy.

Book IV - Postulations of Introductory Definition

1 - Epistemology (106)
2 - Ontology (107)
3 - Aesthetics (108)
4 - Ethics (109)
5 - Dialectics (110)
6 - Metaphysics (111)
7 - Physics (112)
8 - Psychology (113)
9 - Sociology (114)
10- Politics (115)
11- Parapsychology (116)
12- Theology (117)
13- Methodology (118)
14- Systematization (119)
15- Criticality (120)

Postulations of Introductory Definition

106	That in introduction to the Schema the world is divided through the following fundamental distinction into the epistemologically orientated `mental' aspect and the ontologically orientated `physical' aspect, the former aspect being divided into subjective and intersubjective forms, the term `epistemological' subsuming all types and levels of consciousness.
107	That in our philosophy the epistemological is contrasted by the ontological and that the latter is studied under four headings, namely; - the Categorical, Physical, Special (ontical determination) and Transchematical.
108	That Aesthetics concerns the philosophical examination of the epistemology of the experience of the beautiful which in distinction is transcendentally located but which is generated non-transcendentally, the Transcendental Aspect being that subdivision of the Epistemological transcendental in distinction to the Affective and the Cognitive.
109	That Ethics is primarily concerned with the philosophical-phenomenological examination of autopersonal and interpersonal relationships with an emphasis on their harmonic functioning hence its transcendental implication.
110	That it is realized through systematic epistemological analysis that by nature the logical is generated dialectically both with regard to structure, in terms of process and content, and function, in terms of its intentional consequences.
111	That it is realized through systematic epistemological analysis that by nature metaphysical concepts are generated trans-dialectically through an extrapolation of the natural divisions and functions of the Schema as it is found to reflect the structuring and judgment of consciousness. 
112	That our Physics is studied under ten headings that deal with a general analysis of the physical-ontologically orientated nature of reality as it appears to present itself through the mind's appreciation of its projected sense-fields.
113	That our Psychology concerns itself with the intersubjective structure and function uncovered phenomenologically in the light of our schematic epistemology.
114	That our Sociology concerns itself with the general nature of interpsychological resonance and the intersubjective productive structures and functions that emerge therein.
115	That our Politics concerns itself with the nature of intersocial factors in resonance within and between societies.
116	That our Parapsychology concerns itself with an investigational examination of the transphysical dimension of reality under the three headings of General Parapsychology, Astrology and Meditation.
117	That our Theology concerns itself with the a priori nature of the world as World, and the nature of the relationship between absolute and relative through the schematization of reality.
118	That our philosophy and its metaphilosophical formulation and application is realized through the critical conjunction of theory and practice modifying and modified by the terms of our Schema.
119	That it is to be realized that absolute philosophical systematization is as equally untenable as absolute philosophical non-systematization, that all philosophical endeavour is promoted through promoting the degree of systematizastion.
120	That it is to be realized that critical philosophy necessitates systematic epistemology, schematic ontology, transcendental psychology, dialectical logic, metaphysical critique, essential phenomenology and receptivity to the self-existential nature of the critical process hence the primary province of our `Reanalysis' is more correctly meta-philosophical in scope.                           

Book V - Epistemology

Theoretical Postulation

0 - Resonance (121)
1 - Emergence (122)
2 - Hierarchicalization (123)
3 - Gestalt (124)
4 - Extension (125)

Practical Postulations

0 - Internality (126)
1 - Externality (127)
2 - Centrality (128)
3 - Demarcation (129)
4 - Essentiality (130)

Critical Postulations

0 - Epistemological (131)
1 - Logical (132)
2 - Dialectical (133)
3 - Ontological (134)
4 - Trans-Epistemological-Ontological (135)

Theoretical Postulation

121	That in theory all epistemological products are in resonance with their psychic demarcational backgrounds, hence all identity is generated bimodally reflecting the injectional-projectional resonance polarities that in their totality constitute mind.
122	That through resonance relational identity is thematized to emerge on a relatively higher meta-level of epistemological reference and that the essential characteristics of such states are phenomenologically distinctive.
123	That through repetitive emergence the mind's epistemological structure is hierarchically organized and stratified bi-modally hence the concept of an epistemological hierarchy, namely, the Epistemological Aspect of our Schema.
124	That the appreciation of an epistemological product necessitates the educational development of the appropriate background field of context whose meta-status is higher by one degree, that the collective unity of a particular background field in appreciation imparts an indirect corresponding sense of self appropriate to the nature of that field.
125	That the epistemological hierarchy in its modal orientation establishes extensional identity and reflects the greatest degree of conscious attention in this epistemological hierarchy.

Practical Postulations

126	That in practice establishing the type of extension of our investigations establishes the internality of our research giving in general terms the positive exhibition of its epistemological properties in its essential phenomenology.
127	That establishing the internality of our investigations by implication exhibits the externality of our research giving us in general terms a negative description of its epistemological character.
128	That the smallest unit of semantic significance, although embedded in natural experience and language, is correctly bimodal and not unimodal being in effect a logical subject focused upon and conjugated with a field of contextual logical qualification and that this type of structure is central to all simple semantic significance and its complex configurations hence our `central condition'.
129	That all epistemological identity is the subject of demarcation hence `demarcational theory' wherein it is observed that identity is neither completely differentiated nor completely non-differentiated from its appropriate gestalt background with consequential dialectical implications for the apparently logical.
130	That what is metaphysically internal to an objective structure from a categorical ontological point of view is essential to its significance and is predicationally orientated whereas what is contextually orientated in regards to this essential structure of an objective thought construction is relational and non-essential to it unless that relational component becomes essentialized in its treatment, or v.v.

Critical Postulations

131	That the critical epistemologist must appreciate both subjective and intersubjective distinctions in our Schema and their intensional accommodation recognizing the philosophical and experiential priority of the Epistemological over the Ontological.
132	That firstly attendance to the correct logical exposition and relative consistency of our research is required in order to prepare an initial format for our investigations.
133	That secondly upon the establishment of our logical format the critical epistemologist investigates deeper dialectical inconsistencies in order to expose the phenomenal nature of epistemological resonance.
134	That thirdly possible ontological-physical equivalence with existentially coherent epistemological field-processes is attended to and investigated noting intensional and extensional structure, the process of its epistemological thematization and lastly examining its existentially objective determination through transcendental appreciation, i.e. examining judgmental processes at the transcendental level of judgment in order to discern the onticality of that under examination.
135	That lastly it is to be realized that through demarcational resonance subjective, intersubjective and ontological aspects of our Schema must be grounded in the necessary presence of the trans-schematic, i.e. the Absolute as Objective Spirit.

Book V - Ontology

Theoretical Ontology

0 - Experiential (136)
1 - Intensional (137)
2 - Distinctional (138)
3 - Treatmental (139)
4 - Order (140)

Practical Ontology

0 - Subjectificational (141)
1 - Qualificational (142)
2 - Operational (143)
3 - Transformational (144)
4 - Accommodational (145)

Critical Ontology

0 - Epistemological (146)
1 - Logical (147)
2 - Dialectical (148)
3 - Ontological (149)
4 - Trans-Epistemological-Ontological (150)

Theoretical Ontology

136	That in theory the physical-ontological aspect is realized through experiential-ontical appreciation hence the priority of the epistemological in this regard.
137	That the world can only be appreciated through, and in the terms of, the intensional structure of the epistemo-logical hierarchy but that existential objectivity can be approached through transcendentally orientated judgment that rectifies this non-natural emphasis on consciousness.
138	That categorical ontology is studied through the perspective of the Schema which in its ideal organization distinctively subdivides into the Epistemological and Ontological Aspects, the latter aspect representing the world in its physicality, the Epistemological being perceived either subjectively or intersubjectively, the Epistemological subdividing into the three aspects of the Affective (Motor-Sensory, Affect-Impressional), Cognitive (Perceptual-Conceptual) and the Transcendental (Judgmental-metaphysical).
139	That meta-transformational treatment philosophy realizes the critical techniques for the establishment of relationships between different categories or process-products in accordance with the bias of our investigations as conducted by the investigator.
140	That every level in our Schema is structured bi-modally between projection and injection and can be analyzed in accordance with our Ordered Philosophy wherein a particular level of organization is subdivided into Injectional/Projectional facets, Existent and Subsistent facets, Integrated/Non-integrated Subsistent facets and their corresponding background fields to these six orders, resonance being invoked between all twelve facets.

Practical Ontology

141	That in practice upon the determination of extensional distinction processes of logical subjectification can be invoked.
142	That upon establishing logical subjectification essential-predicational / non-essential relational qualification can be specified as `qualification' or `relatation'.
143	That upon the establishment of all relational specifications operational processes can be invoked, if necessary, to alter that specification within the limits set by distinction as expressed by extension.
144   That upon the establishment of distinctions, logical subjectifications, relatations and operational exercise processes of interdistinctional transformation can be invoked if necessary.
145	That upon the establishment of our specified schematic format our qualified logical investigations can be commenced.

Critical Ontology

146	That the critical ontologist realizes the priority of the epistemological in our research hence our schematic philosophy.
147	That in establishing our categorical, special or ontical, physical and/or trans-schematic ontological investigations attendance to logical exposition and consistency establishes the logical dimension to our research.
148	That dialectical investigations of our logical format assists in the rectification of logical distortion introduced through the demarcational bias of uni-modal appreciation of extensional-intensional resonance.
149	That attendance to the meta-transformational treatment of ontical products realizes a natural-provisional physical ontology through critically conducted transcendental-existential objective-determination and appreciation and that such considerations collectively establish a personal and social dimension to an open working conceptual-field of the world.
150	That through a critical appreciation of demarcation in application to the Epistemological and Ontological Aspects of our Schema it is realized that the ground for such distinction demands through resonance the being of the trans-schematic, namely the Trans-Epistemological-Ontological as Objective Spirit, i.e. the Absolute.

Book VII - Aesthetics

Theoretical Postulations

0 - Transcendental (151)
1 - Pre-conditional (152)
2 - Generational (153)
3 - Treatmental (154)
4 - Educational (155)

Practical Postulations

0 - Relational (156)
1 - Preparational (157)
2 - Exercise (158)
3 - Summation (159)
4 - Accessibility (160)

Critical Postulations

0 - Epistemological (161)
1 - Logical (162)
2 - Dialectical (163)
3 - Aesthetical (164)
4 - Existential (165)

Theoretical Postulations

151	That in theory the essential nature of aesthetic reflection, in its internality, is phenomenologically transcendental in extension and more specifically Transcendental Aesthetic in distinction.
152	That the pre-conditional basis of aesthetic reflection necessitates affective and cognitive preparation, entry, exercise, completion, modal equilibrium and transcendence to the Transcendental in general, and specifically, to the Transcendental Aesthetic in so far as aesthetical appreciation necessitates the development of an aesthetical sense-field in order to judgmentally exercise that distinctive type of reflection.
153	That in a state of transcendental reflection a transcendental aesthetic is generated from the resolution of relative dissonance, difference, competition, tension, conflict, etc. in its relation to the `general body' of the artwork as a background field of consonance and that this interaction is primarily conducted in non-transcendental cognitive-conceptual terms of reference although the transcendental aesthetic itself is transcendental in its internality and demands an ongoing affective and cognitive modal equilibrium.
154	That an artwork's or object-state's aesthetic objectivity, uniqueness, originality, etc. is subject to cognitive comprehension through transcendental-cognitive meta-transformational treatment in active/passive states of aesthetic reflection and/or exercise discerning in the midst of the transcendental illusion the illusion of reality and the reality of the illusion.
155	That to appreciate the aesthetic necessitates a general epistemological development, general transcendental education, general transcendental aesthetical education, receptivity to genre, an existentially orientated exercise of transcendental reflection and an adequate pre-aesthetical inspection of that under impending spontaneous aesthetic reflection.

Practical Postulations

156	That in practice it is to be realized that the nature of the aesthetic experience is the trans-conceptual/trans-perceptual appreciation of an open-working concept of an artwork or a natural state of affairs in a state of modal equilibrium/dynamic balance with an open-working concept of an agent who is the perceiver of that potentially artistic work of art or potentially beautiful natural state of affairs.
157	That preparatory to the exercise of transcendental refection is the adequate essential comprehension (pragnatz) of an artwork's or object-state's conceptually conceived components and their relationship to the totality of the artwork or object-state under examination.
158	That the exercise of transcendental aesthetic reflection necessitates the initiation and continuation of a state of dynamic equilibrium between perceptual consciousness and conceptual consciousness and a dynamic equilibrium between all conceptual components of the artwork or object-state, their totality and the open-working concept of the agent entertaining transcendental aesthetic reflection.
159	That transcendental states generated in the historical process of transcendental aesthetic reflection are given an ahistorical summation as the over-arching transcendental aesthetic intrinsic to our response which through the existential nature of transcendental aesthetic reflection approaches the ideal objective overarching transcendental aesthetic of that potential work of art or object-state, the aesthetic power of that response being realized through cognitively channeled affective-emotional (sentic) energy.
160	That the transcendental accessibility of an artwork reflects the modal-epistemological orientation of an artwork's generally intended extension wherein its transcendental aesthetic is primarily introduced, in that the greater the degree of orientation towards the Transcendental Aspect the relatively less accessible becomes that artwork's general aesthetic appreciation.

Critical Postulations

161That a critical aesthetician applies a critically conducted epistemological critique of the aesthetic in natural experience in order to arrive at its critical distinctiveness and its critical accommodation with that which is non-aesthetically orientated and that such insight can also be used by the artist, interpreter, critic, art-historian and audience.
162	That a critical aesthetician applies their critical systematic epistemology in a logical format to that under examination whether it be aesthetics in general, genre-aesthetic in particular or a specific instance of the aesthetic.
163	That the critical aesthetician applies a dialectical critique to their logical exposition, and its format, inorder to rectify the logical distortions naturally imposed through various forms of demarcational bias.
164	That the critical aesthetician conducts their critique in the light of our critical systematic epistemology and its logical-dialectical exposition that therein an artwork's or object-state's aestheticality can be correctly appreciated, in part and in whole, either generally, particularly or specifically.
165	That in the critical exercise of transcendental aesthetic reflection an artwork of high aesthetic merit has the power existentially to bring us closer to the metaphorical center, nature and measure of its own transcendental aesthetic objectivity and will reinforce any non-transcendentally orientated functions skillfully coupled to its aesthetic forcefulness.

Book VIII - Ethics

Theoretical Postulations

0 - Necessity (166)
1 - Existential (167)
2 - Determination (168)
3 - Process (169)
4 - Evolution (170)

Practical Postulations

0 - Practicality (171)
1 - Absoluteness (172)
2 - Relativity (173)
3 - Education (174)
4 - Reservation (175)

Critical Postulations

0 - Criticality (176)
1 - Internality (177)
2 - Externality (178)
3 - Accommodation (179)
4 - Generation (180)

Theoretical Postulations

166	That in theory there is necessitated in a relationship a basic degree of attentive awareness on our part, or on the behalf of the relationship itself or some other, that is relationally and teleologically orientated that through the intentional process of the relationship establishes the ongoing integrity and identity of that relationship.
167	That the degree to which a relationship is truly ethical is to the same degree that it is existentially orientated, i.e. to that degree a relationship as a relationship is a fact beyond the mere summation of its parts through the ongoing resolution of all integral and contextual forces.
168   That for agents, as agents, to interact and survive in the world  they must possess the judgmental ability to adequately determine the ethical potentiality of the most probable courses of their actions and interactions.
169	That all ethical interaction is in a state of process which necessitates the involvement of an aesthetic-like existential ongoing harmonized integrity which manifests itself as a mutual non-discriminate devotion (love) or relational attraction equal to the facticity of the relationship.
170	That physiological structuralization and all involved facets of psychological evolution in the epistemological hierarchy are reflected in an evolution in the essential structure or nature of the ethical interaction under examination.

Practical Postulations

171	That in practice the ethical is always necessarily present in all relationships, agental or non-agental, and is potentially recognizable on phenomenological examination.
172	That the absoluteness of ethical principles applies only to the general nature of the relational and the general nature of the experience of such and not directly to the specific content, process or type of relationship under ethical examination.
173	That the existential nature of relationships is such that it is possible for us to recognize and let them fully initiate their own unique ethical processes hence the concept of ethical relativity.
174	That because the ethicality of our relationships is experiential therefore that which promotes the epistemological function and ethical-education of ourselves promotes our receptivity to the nature and presence of the relatively ethical.
175	That because of the internal individually unique essential nature of relationships is it therefore possible in the non-existentially non-mutually orientated relationship to that degree it is in relational existence, through the agent(s) of more advanced epistemological evolution and functioning, for it to be allowed to more fully direct itself on the behalf of that relationship hence the concept of ethical reservation.

Critical Postulations

176   That the critical ethitician should learn how to distinguish the relatively ethical from the relatively non-ethical through a well constructed phenomenological interpretation and appreciation of the relational.
177   That the critical ethitician can learn to distinguish what the relatively ethical is through the proper applica-tion of the Schema noting the internality of its extension and the relational orientation of the relatively ethical.
178   That the critical ethitician can learn to distinguish what the relatively ethical is not through the proper application of the Schema noting the externality of its extension and the non-relational orientation of the relatively non-ethical.
179   That the critical ethitician can distinguish through a phenomenology of the relational how the internal is generated out of the external, i.e. appreciate the dependence and accommodation between extension and intension in the epistemological hierarchy.
180   That the critical ethitician should realize that ethical reflection when properly conducted is generated in process, and en context, and is direct and is neither a priori nor a posteriori through the transcendental synthetic a priori nature of transcendental productivity and that this applies equally to the essential, aesthetical, ontical and the pragmatical, i.e. to all forms of transcendental value.

Book IX - Logics

Part I - Archetypal Logic(s)

Theoretical Postulations

0 - Centrality (181)
1 - Uni-archetypality (182)
2 - Multi-expressibility (183)
3 - Bi-principality (184)
4 - Meta-transformation (185)

Practical Postulations

0 - Multi-modalism (186)
1 - Contextualism (187)
2 - Axiomatization (188)
3 - Meta-axiomatization (189)
4 - Formularization (190)

Critical Postulations

0 - Equivalence (191)
1 - Indeterminacy (192)
2 - Limitation (193)
3 - Incompleteness (194)
4 - Characterization (195)

Theoretical Postulations

181	That in theory central to all logical procedures is the minimum requirement of a bi-modal expression that contains a relatively effective logical subject subject to a relatively effective operational force.
182	That the archetypal structure of all logical structures is effectively the same, i.e. reducible to our central condition subject to dialectical conditions and appreciation.
183	That although the archetypality of all logical structures has one general form that uniformity can be expressed through an infinity of theoretically intertranslatable modes, e.g. predicational, relational, functional, static, dynamic, gestalt, etc.
184	That from an analysis of the Central Condition we arrive at the bi-principled nature of archetypal logic and its application through a principle of Relative Identity coupled to a principle of Relative Contradiction.
185	That meta-transformational philosophy accounts for the logical nature of the mechanics of the interaction of logical products of different type assuming that relationships can only be engendered between content-products of similar type, hence the meta-transformational treatment of our Central Condition, e.g., wherein a structural isomorphism is preserved in the translation and transformation between the relatively material mode of logical subjective function and its conjunct relatively relational mode of operational function and their resultant subject to a relatively material re-normalization.

Practical Postulations

186	That in practice although extensional significance is uni-modally orientated and is superficially treated in the same manner our Central Condition demands a bi-modal investigation, however more correctly, through the epistemological structuring of logical form, intensional structure demands a multi-modal approach hence all propositions have the potential for such a translation and that this trans-extensional aspect is investigated dialectically.
187	That because no real intrinsic self-referential meaning can be found or exercised, nor could be recognized, we must accept the epistemological fact that all significance, logical or otherwise, must be generated en context and in process.
188	That under practical terms of reference all logical significance can be subjected to qualified axiomatization to that degree we are modally orientated in regards to that distinctional aspect(s) invoked.
189	That in the axiomatization of logical significance meta-axiomatization is implicated to some degree or other in the exercise of such a procedure and should be at least recognized and when and where necessary made explicit.
190	That upon axiomatization in the light of our meta-axiomatization our logical research enters into a process of critically conducted specification of content and valid formularization of applied processes.

Critical Postulations

191	That the critical logician should realize that from the transcendental point of view in accordance with our Schema an equivalence between the following can be found, namely, the judgmental, critical, relational, transcendental, existential, essential, aesthetical, ethical, ontical and pragmatical states of consciousness and thus the critique of logic is characterized by this same transcendental epistemology.
192  That we should realize that through gestalt processes and resonance in all thematization there is an element of indeterminacy or uncertainty.
193	That we should realize that all concepts are constructed upon the demarcation of relatively more basic modalities and have limits which when passed dissolve and return those concepts back to their epistemological roots.
194	That we should realize that the critical systematic representation of phenomenological reality, in part or in whole, is always incomplete although may be adequately specified in essential terms of reference.
195	That we should realize that all epistemological processes of logic must be characterized by the involved processes and structures of the mind hence the philosophical priority of the epistemological.

Part II - Archetypal Dialectics

Theoretical Postulations

0 - Equivalence (196)
1 - Indeterminacy (197)
2 - Limitation (198)
3 - Incompleteness (199)
4 - Characterization (200)

Practical Postulations

0 - Realization (201)
1 - Parallelization (202)
2 - Accommodation (203)
3 - Multi-contextuality (204)
4 - Relevancy (205)

Critical Postulations

0 - Trancendentiality (206)
1 - Aestheticality (207)
2 - Ethicality (208)
3 - Onticality (209)
4 - Metaphyicality (210)

Theoretical Postulations

196	That in theory from the transcendental point of view dialectical consciousness is equally judgmental, trans-cognitive, trans-logical, critical, relational, trans-cendental, existential, essential, aesthetical, ethical, ontical and pragmatical in orientation and hence equally synthetic a priori.
197	That dialectical indeterminacy notes that no non-analytical non-structural (formal) truth value in determination can be completely determinate and that likewise general-structural determination is itself probabilistic and functional as well as being, moreover, parental to the relatively synthetic.
198	That through the limitations imposed in the thematization of concepts truth determinations must be equally limited and hence dialectical.
199	That the systematic truth determination of apparent reality in its formalization is always incomplete because determinations demands a context of determination which must itself escape scrutiny in order to function, moreover, no frame of reference can be given a perfect realization except stucturally or essentially because it is impossible to demarcationally focus purely on that which is under focus.
200	That all processes of truth determination in their examination must be treated as dialectical processes of consciousness and as all processes of consciousness are dialectical in structure and function it implies that dialectical truth determination must be characterized and limited by the nature of consciousness as outlined through our epistemology.

Practical Postulations

201	That in practice the entertainment of a conscious dialectical orientation is realized in the same fashion through equivalence as the transcendental, existential, aesthetical, etc. are made to come before philosophical consciousness phenomenologically whether examined pre-conditionally, conditionally or post-conditionally.
202	That the structure, process and products of a consciously reviewed dialectical consciousness is entertained through cognitive propositional preparation and its parellelization through the juxtaposition of counter-propositions.
203	That only through cognitive-conceptual accommodation can the paralleled pre-dialectical propositional material possibly be allowed to interact and therein simulate the natural state of affairs that attends all states of consciousness in the process of resonance between field structures and that focused upon subject to restrictions imposed by our Central Condition and Demarcational Philosophies.
204	That richer and more natural appreciation of the world necessitates multi-contextual appreciation with a recognition that some sets of terms of reference are more relevant than others.
205	That the dialectical process that is truly allowed to be dialectical produces its own pragmatical relevancy through the existential nature of the epistemologically transcendental.

Critical Postulations

206	That the critical dialectician should realize that the critique of the dialectical is metaphysical being an appreciation of the transcendental, the `metaphysical' being defined as that unified transcendental field that appreciates transcendental sense-fields, and their content, as a unified metaphysical object which in effect is the unified categorical structure of our categorical ontology, namely, the Schema.
207	That it should be realized that the general nature of the dialetical is coincidental with and equivalent to the aesthetical from the transcendental point of view hence the aestheticality of the dialectical.
208	That it should be realized that the general nature of the dialectical is coincidental with and equivalent to the ethical from the transcendental point of view hence the ethicality of the dialectical.
209	That it should be realized that the general nature of the dialectical is coincidental with and equivalent to the ontical from the transcendental point of view hence the onticality of the dialectical.
210  That the critical dialectician should realize that the dialectical through its existentiality realizes the pragmatical and that the metaphysical appreciation of the dialectical as of the transcendental realizes the metaphysicality and verificational confirmation of its categorical orientation in being, as being, as it finds itself and presents itself to itself in the midst of its epistemologically generated manifestation.

Book X - Metaphysics

Theoretical Postulations

0 - Trans-transcendentiality (211)
1 - Generality (212)
2 - Particularity (213)
3 - Unification (214)
4 - Archetypality (215)

Practical Postulations

0 - Trans-judgmentality (216)
1 - Judgmentality (217)
2 - Referentiality (218)
3 - Itematization (219)
4 - Confirmation (220)

Critical Postulations

0 - Epistemological (221)
1 - Logical (222)
2 - Dialectical (223)
3 - Ontological (224)
4 - Trans-epistemological-ontological (225)

Theoretical Postulations

211	That in theory the critical appreciation of the dialectical realizes the metphysical hence the metaphysical as a type of subject matter for experience has its roots in the Trans-transcendental, i.e. its extension is found in the transcendental background to the transcendental sense-fields of the essential, aesthetical, ethical, ontical and pragmatical in effect that which appreciates the judgmental.
212	That the epistemological features that characterize the Trans-transcendental characterize the general nature of the metaphysical, hence all metaphysical experience has this same essential type of reference.
213	That the particular nature, or metaphysical sense, of a metaphysical experience as a metaphysical reference is discovered in cognitive reflection through meta-transformational treatment in conjunction with the use of constructed metaphysical items subject to schematization and metaphysical confirmation.
214	That all metaphysical items are directly or indirectly schematically grounded and through the Schema's unified hierarchical bi-modal stratification of intensional structure find their corresponding archetypal objects schematically unified in the `unified archetypal metaphysical object' which in effect is the Schema treated as an object.
215	That through the bi-modal non-absolute internality of consciousness metaphysical experience in general becomes progressively thematized and unified through the ongoing realization of that Unified Archetypal Metaphysical Object, that unification is not only theoretical but also experiential in process.

Practical Postulations

216	That in practice the internal nature of the metaphysical is not judgmental but trans-judgmental and that the same is experienced as a sense of confirmation or verification.
217	That although the internal nature of the metaphysical is not judgmental the judgmental is the raw material for the metaphysical, a necessary pre-condition for its exercise.
218	That in practice the internality of our subject demands the correct identification and appreciation of our individual metaphysical references.
219  That the externality of our subject matter demands the correct meta-transformational treatment in the production of metaphysical sense-acquisitional itematization.
220	The confirmation or verification of metaphysical sense-acquisition demands the correct meta-transformational referentiality of sense and is to be experienced as a sense of confirmation, as a semantic satisfaction of truth conditions, or `success'.

Critical Postulations

221	That the critical metaphysician should realize that the most fundamental critique of the metaphysical is epistemological for we must first study its epistemological entertainment in order to appreciate it comprehension and therein critically discover its distinctiveness and perceive the metaphysical illusion perpetrated by the conjunction of metaphysical reference, sense, and confirmation.
222	That it should be realized that metaphysical exposition should initially be conducted logically but that a thorough logical critique of the metaphysical subjected to cognitive treatment can only be productive of contradictions, inconsistencies, paradoxes, antimonies, historic controversies, dialectical structures, etc.
223	That it should be realized that dialectical critique of the metaphysical exposes its pre-conditional transcendental grounds of judgment.
224	That it should be realized that the metaphysical experience critically conducted gives in process ontological confirmation to the reality of the world.
225	That the metaphysician should realize that critical philosophical appreciation realizes the Trans-Epistemolog-ical-Ontological.

Book XI - Physics

Postulations of Theoretical Physics

0 - Judgment (226)
1 - Truth (227)
2 - Success (228)
3 - Systematization (229)
4 - Application (230)

Postulations of Practical Physics

0 - Referentiality (231)
1 - Axiomatization (232)
2 - Evaluation (233)
3 - Practicalization (234)
4 - Trans-axiomatization (235)

Postulations of Critical Physics

0 - Actualizational (236)
1 - Dimensional (237)
2 - Contextual (238)
3 - Quantitational (239)
4 - Causal (240)

Postulations of Verificational Physics

0 - Semantic (241)
1 - Correspondence (242)
2 - Coherence (243)
3 - Pragmatical (244)
4 - Confirmational (245)

Postulations of Ontical Physics

0 - Ground (246)
1 - Diectness (247)
2 - Indirectness (248)
3 - Genesis (249)
4 - Inspection (250)

Postulations of Archetypal Physics

0 - Unification (251)
1 - Divergence (252)
2 - Resonance (253)
3 - Thematization (254)
4 - Emergence (255)

Postulations of Principled Physics

0 - Existence (256)
1 - Symmetry (257)
3 - Conservation (258)
3 - Structuralization (259)
4 - Continuity (260)

Postulations of Relational Physics

0 - Exchange (261)
1 - Transmission (262)
2 - Treatment (263)
3 - Modality (264)
4 - Potentiality (265)

Postulations of Transrelational Physics

0 - Trans-dimensional (266)
1 - Trans-elemental (267)
2 - Trans-expansional (268)
3 - Trans-resistantial (269)
4 - Trans-structural (270)

Postulations of Monadic Physics

0 - Monadicity (271)
1 - Hyper-monadicity (272)
2 - Extra-monadicity (273)
3 - Intra-monadicity (274)
4 - Interdependence (275)

Postulations of Theoretical Physics

226	That in theory the act of judgment in its application is basic to all forms of research including that of the physical (that orientated towards and beyond the material spatio-temporal modality in perceptual consciousness).
227	That the supervision of an act of judgment necessitates the critique of verification and that the same is assisted through schematization.
228	That the verification of verification, i.e. its successfulness, necessitates a higher frame of reference hence the need for and invocation of metaphysical confirmation as defined by our schematic philosophy.
229	That cognitive (-meta-transformational) treatment of verification and its metaphysical confirmation is productive of a contextual systematization of the world as we come to understand it.
230	That the practicalization of physics proceeds through the application of the theoretical and that both together meet refinement through the critical.

Postulations of Practical Physics

231	That in practice once we have defined the potentiality of our physical spatio-temporal frame of reference we can then logically actualize its materialized structure through essential axiomatization.
232	That the provisional axiomatically treated definition of our contextual frame of reference in our physical investigations is our first priority.  
233	That once we have defined our axioms, individually or in sets, the same can be subjected to valuation aesthetically and/or ethically and /or ontically.
234	That having evaluated our axioms, individually or as sets, their pragmatic practical application and predictive qualities can now be investigated.
235	That dialectical trans-axiomatizational paralleling of referentialization, axiomatization, valuation and practicalization produces instantiated dialectical qualification through the impossibility of pure potentiality and marks a provisional end to our practical physical investigations.

Postulations of Critical Physics

236	That a critical physicist should note the critical instantiation and consequences of the potentiality-actuality resonance continuum because neither polar-state can exist nor be correctly thought in a pure form.
237	That the dimensionality of spatio-temporal resonance in our researches should also be critically examined.
238	That the instantiation and consequences of field-identity resonance at all relevant levels should also be examined. 
239	That the instantiation and consequences of material-energy resonance should also be noted.
240	That the instantiation and consequences of pre-conditional - post-conditional resonance should also meet consideration.

Postulations of Verificational Physics

241	That verification concerns the systematic and unified consideration of truth determination and its necessary process-conditions, that archetypal to such appreciation is the semantic requirement that necessitates meta-frames of reference wherein the constituents in the relative object-language are confirmed by their positive presence in the relative meta-language such that if P' is true therefore P implying that in the transformation from P to P' and v.v. an isomorphic form `p' is preserved.
242	That essential truth formulations analytically stated state themselves, in part or in whole, such that a particular propositional-statement merely asserts, directly or indirectly, what is either implicit or explicit in some other propositional-statement and that this structural and functional isomorphism or correspondence is revealed through analysis.
243	That coherent valuation arises when an essentially treated object-state is in a harmonious relationship of ongoing resolution with a relevant epistemological background such that if the emphasis is on the object-state the relationship is treated as aesthetical, if the emphasis is on the agent or agents participating in its process the relationship is treated as ethical, if the emphasis is on the background the relationship is treated as ontical such that in any of these three interrelated types of treatment truth arises by degree.
244	That pragmatic valuation involves the effective usefulness of that essentially formulated and coherently evaluated, such effectiveness either analytically matching its own teleological designs, or meeting the same by some degree or other, or having no relevance.
245	That the successfulness of truth evaluation is the subject of metaphysical confirmation as defined by our Schema, such successfulness measured being either effectively analytically absolute, measured by degree or practically non-existent through inapplicability.

Postulations of Ontical Physics  

246	That in ontical determination there must exist prior to all ontical judgment a positivity in essential coherence, relevant presuppositional coherence of ground and coherence of that under examination with that ground aswell as a general coherence with an ontical background (which is in effect an open working concept of the world).
247	That direct ontical positivity is established when the degree of existential ontical richness (distinctiveness) and the degree of non-existential ontical richness (clarity) both exceed their relevant critical points for judgmental
thematization through adequate coherence with the ontical background of `the world'.
248	That indirect ontical positivity is established existentially when sufficient inferential and/or acceptual and/or transmissional grounds exist for such positive thematization and that these terms of reference are in harmony with `the world'.
249	That direct and/or indirect ontical determination is genetically established to that degree that there is no non-existentially self-referentiality which is inversely proportional to the degree of existential self-referentiality.
250	That ontical judgment is post-judgmentally verified through the critical inspection of general semantical, essential, valuational, pragmatical and metaphysical terms of confirmational reference.

Postulations of Archetypal Physics

251	That in archetypal physics there must be one effective world in a state of continuous self-unification as a dialectical moment prior to all aspects of existence.
252	That opposing overall unification a point of such reference in opposition has imposed upon itself a demarcational degree of virtual self-referential focus.
253	That between unification and divergence there is realized an ongoing state of resonance and that this state of affairs is exercised transcendently to the polarities of unification and divergence.
254	That in reaction to divergence resonance produces a state of ongoing thematization that realizes the establishment and enrichment of a divergent-field which then through further resonance supplies thematization to that divergent point-focus undergoing thematization.
255	That from thematization emerges varying degrees of virtual identity, because all identity is realized through interaction it cannot be self-existent, and from the relational interaction of virtual identities arises relationships internal and external to the point-focus under examination, and relationships between relationships, etc., thence is produced the grounds for the possible axiomatic specification of our physical situation based upon the centrality of our Central Condition.

Postulations of Principled Physics

256	That in principled physics through the general relational process nature of existence the essential virtuality of all physical identity is subject to the transformation of relational change such that all essentially demarcated facets of identity are subject to relative degrees of variation dependent on the dialectical nature of their interaction.
257	That through bipolar demarcational symmetry all virtual identity and counter-virtual identity is produced through resonance, that all apparent breakdowns in symmetry are mutually resolved to that extent that in a higher frame of reference there is realized no effective overall demarcated symmetrical breakdown.
258	That the relatively immanent is a priori materially to all relational content and throughout the totality of its exhibited modes, vis-a-vis the relatively transcendent, is subject to total conservation effectively on a momentary basis.
259	That all existence is relationally subject to transcendent field structuralization and that the same is hierarchically structured and conserved, that the localized cancellation of structure reveals the relatively meta-structural.
260	That between the relatively immanent and the relatively transcendent existence is subject to process continuity on an momentary basis, the appropriate spatio-temporal dimensions of a moment being exercised by those limitations that constrain the purity of definition in thematizational resonance hence the virtual discreteness of the spatio-temporal continuum in the uncertain structure of its field of sub-structuralization.

Postulations of Relational Physics

261	That in relational physics in a general understanding of interaction, both internal and external to that under consideration, there is to be realized that all effectively interacting relational-content enters in to a virtual process of reciprocal exchange and that this is reflected in any apparently actualized exchange that transcends the momentary nature of that particular spatio-temporal identity and that in the de-relational situation there is a breakdown in this informational exchange.
262	That in all examples of interaction there emerges from the essential nature of that interaction an appropriate corresponding type of exchange factor(s) and the reciprocal exchange of the same realizes the character of that interaction, that the virtually orientated interaction-process, in distinction to the virtuallity of all apparently distinctive relational products, has its origins in the substructure and not the superstructure of the moment and that the moment has no spatio-temporal limits other than those set by the resonance conditions of the Uncertainty Principle.
263	That the relational product can be meta-transformationally retreated onto the same material par as the content of that interaction such that the relative binding energy of that operative exchange mechanism is equivalent to the psychic mass of the relationship minus the psychic mass of the content of the same and that this factor is equivalent to the facticity of the relationship as a force in the world.
264	That interaction can only occur in virtue of a similarity in the modal nature of that involved relational content and that interaction between products of different nature can only do so through the establishment and preservation of an ongoing inter-structural transformational-isomorphism and that the effectiveness of that interaction is directly related to the nature of such a dialectical interplay.
265	That interaction can only be actualized if the common ground of its isomorphic potentiality is presented with a potential difference between pre-relational products and that the factuality of that interaction as a relationship is coincident with that degree of potential difference realized and resolved.

Postulations of Transrelational Physics

266	That in trans-relational physics the collective dimensions and structures of a physical world are such that in order to possess a thematizable relatively coherent unity there is necessitated greater trans-dimensional terms of reference.
267	That the weakest observable force-component that emerges beyond the boundaries of momentary discrete spatio-temporal sub-structuralization retrospectively forms the relatively most elemental constituent from which the expansion of that world is emergently characterized and bounded multi-modally.
268	That the emergent world is subject to limiting restrictions created by interfacing its momentary primary elemental constituents and their incorporated assemblages in relation to the trans-dimensional and hence the manifestation of various forms of expansional resistance, as apparently constant constants, in approaching those modal restrictions.
269	That the reduction and elimination of the limitations imposed upon the physical world when the expanse-resistance is neutralized is such as to allow apparent entry of the coordinates effected into the relatively trans-dimensional through interfacial facilitation subject to the potentializational effects across or around such relative anomalies.
270	That neutralization of a physical world's expanse-resistance allows within the coordinates of that neutralization the structural recreation of those physical coordinates effected being either the actualized present simulation of the same coordinates or some others or the virtual reconstruction of non-present processes/process trends without interfering with past/future historical processes.

Postulations of Monadic Physics

271	That in monadic physics there is realized that all independence of identity is apparently monadic in organization reflecting the process interpenetration of the transcendent modality and the immanent modality from the uniqueness of the point of view of that under examination.
272	That all monadic organization is appreciated and realized hypermonadically.
273	That all essential monadic organization beyond the apparently self-contained monad under examination is extra-monadically treated.
274	That as all monadic organization is hierarchically organized all monadic organization within the apparently self-contained monad under examination is intra-monadically treated.
275	That apparent monadic independence is established transcendently, immanently and through their process conjunction such that therein all interaction can be interdependently treated meta-transformationally as essense thence the apparent interdependence of monadic organization along with its inter-hierarchical process-causal transformations hence the apparently polarized cooperation between structural-being and functional-becoming.

Book XII - Psychology

Theoretical Postulations

0 - Emergence (276)
1 - Evolution (277)
2 - Structure (278)
3 - Treatment (279)
4 - Essentiality (280)

Practical Postulations

0 - Intersubjectivity (281)
1 - Existentialization (282)
2 - Development (283)
3 - Education (284)
4 - Therapy (285)

Critical Postulations

0 - Defense
1 - Consistency
2 - Qualification
3 - Virtuality
4 - Objectivity

Theoretical Postulations

276	That in theoretical psychology the products and totality of the personality are productively thematized through hierarchically structured epistemological emergence assisted through transduction and induction of parallel structures between levels of organization.
277	That the extensional thematization of personality proceeds through sequential stages that reflect the distinctive evolutional development of modal equilibrium within the epistemological hierarchy.
278	That all psychological facets that emerge in the epistemological hierarchy are hierachically and bimodally structured and hence can be schematically distinguished and accommodated.
279	That the Affective, etc. is interpreted through retrospective cognitive (-meta-transformational) treatment that recognizes the irreducible nature of simple essentic structures and the associated complexity of their corresponding transductional-inductional transformations.
280	That through the psychological mapping of cognitive-affective structure the non-existential essentiality of personality can be given its provisional probablistic calculation.

Practical Postulations

281	That in practical psychology the similarity of potential epistemological structure, based upon the simple nature of non-complex and complex essentic forms, allows us to treat intersubjectively, through phenomenological essential-lity, the subjective processes of existentialization, development, education and therapy.
282	That the distinction of the `existential' allows us to discern whether the personality/facets of the personality under examination are in an existential mode or not, realizing that the transcendental status of this mode is pre-conditionally generated out of the non-existential Cognitive and Affective.
283	That the extensional development of personality is sequentially evolutional and that the same is indicated or induced/transduced through the corresponding extensional characteristics of verbal/non-verbal behaviour.
284	That the recognition of the sequential nature of extensional evolution implies that in an individual or group undergoing a process of education there is necessitated the application of the appropriate corresponding extensional behavioural procedures relevant to that task.
285	That the recognition of the therapeutic consequences of harmonic modal advancement  necessitates the appropriate practical application of therapy in keeping with such presented extension and in keeping with such extensional advancement desired noting the need to correct all non-existential field-like distortions that prevent harmonic advancement, that block process-productivity and disestablish self-critical existential objectivity.

Critical Postulations

286	That the critical psychologist in their examination of judgment, thinking and feeling, etc. can through schematization go about their investigations of the same more proficiently, that the productive self-critique of our psychology is its best defense in that it strengthens and refines the powers of its exercise.
287	That through the promotion of logical consistency critically explicated there is realized greater psychic integration and coherence, that a clarification and rectification of language promotes non-verbal functioning and interaction.
288	That psychic integration and coherence is further promoted through the dialectical qualification of our logical explication that thereby behavioural conflicts, etc. can be productively resolved allowing objective-goals to be made more easily obtained.
289	That through dialectical investigation into the nature of the personality the virtuality of the personality can be discovered realizing therein its essential emptiness.
290	That through the critical-existential nature of the transcendental an experiential objective intersubjectivity can be realized hence the possibility for the philosophical treatment of this subject. 

Book XIII - Sociology

Theoretical Postulations

0 - Emergence (291)
1 - Contextualism (292)
2 - Transcontextuality (293)
3 - Existentiality (294)
4 - Process (295)

Practical Postulations

0 - Essentializations (296)
1 - Generalizations (297)
2 - Comparisons (298)
3 - Evolution (299)
4 - Transcontextualism (300)

Critical Postulations

0 - Logical (301)
1 - Dialectical (302)
2 - Epistemological (303)
3 - Ontological (304)
4 - Information (305)

Theoretical Postulations

291	That in theoretical sociology apparent sociological characteristics emerge from dominant psychological extension politically expressed in that sociological context.
292	That sociological significance is thematized `en context' and `in process' with respect to material, epistemologically subjective and intersubjective forces.
293	That a sociological context itself can be subjected to qualified transcontextual examination through qualified phenomenologically treated essential mapping.
294	That the preservation and continuation of sociological interaction and identity is generated by its existential core-aspects and that these relatively more fundamental processes reflect the degree to which the existential orientation is allowed to manifest itself.
295	That the transformation, and change therein, of the expression and/or essential nature  of social interaction and identity is an epistemologically grounded evolutional activity entered into `in process' and can be initially analyzed through pre-conditional, conditional and post-conditional treatment.

Practical Postulations

296	That in practical sociology the appropriate application of theory necessitates the qualified introduction of set(s) of historical contexts essentially axiomatized.
297	That the practical application of theory necessitates with respect to social members of our set(s) synchronic social generalizations derived from processes of essential axiomatization and vice versa.
298	That the practical application of theory necessitates with respect to our set(s) internal/external - synchronic/ diachronic comparisons based upon our demonstrated generalizations.
299	That practicalization necessitates with respect to our general comparisons a phenomenologically conducted dialectical-structural transformationally connected explication superstructural to our evolutional explication which itself proceeds through non-integrated and integrated affective, perceptual/conceptual-cognitive and transcendental forms.
300	That practicalization concludes with transcontextual phenomenological evaluation of natural dialectical sociological structure as indicated through a critical schematized analysis of verbal and non-verbal behaviour.

Critical Postulations

301	That the critical sociologist should note that the fundamental critique of a sociology is the examination of its overall logical consistency and pragmatical utility in a higher meta-level of analysis.
302	That superstructural to logical rectification dialectical treatment of the same is realized in a higher meta-level of analysis than that exercised by logical critique through the trans-logical nature of dialectical qualification and harmonization.
303	That it should be recognized that the psychological priority of our sociology implies the necessary epistemological investigation of the former with the implication that such substructural awareness must also contribute to our supersociological awareness and vice versa.
304	That it should be recognized that through historical synchronic  and/or factual-ontical examination our previous research is critically reestablished or disestablished.
305	That it should be realized that through adequate essential information into a social context under examination in a state of critically conducted existential reflection sociological objectivity is approached subjectively and intersubjectively which upon its metaphysical confirmation provisionally allows us to conclude our general sociological investigations.

Book XIV - Politics

Theoretical Postulations

0 - Non-management (306)
1 - Basis (307)
2 - Elites (308)
3 - Leadership (308)
4 - Philosophy (309)

Practical Postulations

0 - Self-regulation (310)
1 - Information (311)
2 - Presence (312)
3 - Delegation (313)
4 - Reservation (314)

Critical Postulations

0 - Logical (315)
1 - Dialectical (316)
2 - Sociological (317)
3 - Existential (318)
4 - Teleological (319)

Theoretical Postulations

306	That it is central to our political theory that it be realized that the existential nature of society is such that its political management necessitates an indirect approach establishing positive pre-conditions for growth, disestablishing negative pre-conditions that restrict growth and overall allowing for the self-regulation of a society by itself for itself being in effect the practical science of the establishment and continuation of relationships as theoretically explicated in our Ethics.
307	That the basic stability of a society is assisted through the promotion of a considerable non-extreme non-polarized middle ground that has its general interests taken into consideration.
308	That a society's political management is controlled by elite(s), the existentiality of that society generally reflecting the existentiality of its elite(s).
309	That political leadership normally arises out of its political elite(s) and is necessary politically in order to act as a catalyst in the integration of the function of its political elite(s) and non-elite(s).
310	That behind leadership there should be an indirect existential policy for the promotion and consolidation of internal/external political, economical and martial initiatives, intentions, goals and practices.

Practical Postulations

311	That in our practical politics it should be realized that there can be no direct political management therefore no statement should be issued or legislated for in the long term that directly attempts this impossible programme realizing that overall successfulness demands that a society be assisted in its reflection upon itself and be responsible to itself.
312	That in the scientific and artful practice of political judgment factually correct relevant essential information must be collected in order to establish an adequate ground for the process of successful political judgment and exercise allowing for an original retransformation of those cultural roots it has connecting it with historical antiquity.
313	That it be known that political judgment, like any other type of existentially conducted judgment, i.e. judgment conducted in transcendental terms of the judgmental, should be exercised with `immersed detachment' implying that the leader should not be seen `to lead' hence the necessity for their carefully supervized delegation and access.
314	That no political leader can accomplish the existentially necessary processes of government without a critical degree of consensus from those political structures that support that leadership and that the same is facilitated through careful research, delegation and its cautious supervision.
315	That through existential reservation a politician can let the situation be productive of its own political action, either pleasant or non pleasant to that politician, without recourse to the adoption of non-existentially orientated
motivations and methods.

Critical Postulations

316	That the critical politician should realize that the fundamental critique of politics is logical, grounded upon the knowledge of a schematized epistemology, because through the non-clarity and non-rectification of political endeavour the function of that society can only suffer accordingly.
317	That it should be realized that complementary to logical critique is dialectical reevaluation wherein logical conflicts of interest, etc. can be progressively reharmonized.
318	That it should be realized that political critique critically conducted entails epistemological, psychological, sociological, material evaluation and interevaluation.
319	That it should be realized that political objectivity can only be established existentially whether historically, synchronically or predictively in scope.
320	That it should be realized that teleological critique establishes and induces existential successfulness.

Book XV - Parapsychology

Part I - General Parapyschology

Theoretical Postulations

0 - Trans-Metaphysical (321)
1 - Trans-temporal (322)
2 - Trans-spatial (323)
3 - Trans-causal (324)
4 - Trans-sensory (325)

Practical Postulations

0 - Preconditional (326)
1 - Recognitional (327)
2 - Replicational (327)
3 - Refinement (328)
4 - Treatment (329)

Critical Postulations

0 - Discrimination (330)
1 - Preparation (331)
2 - Exercise (332)
3 - Completion (333)
4 - Receptivity (334)

Theoretical Postulations

321	That in theory the nature and exercise of parapsychological ability necessitates trans-metaphysical, i.e. trans-trans-transcendental or trans-Transcendental, referentiality through the limitations of an Affective, Cognitive and/or Transcendental origin, that this type of experiential process appears to take four interrelated forms, namely, trans-temporality, trans-spatiality, trans-causality and trans-sensationality through the powers of the Trans-Metaphysical to appreciate the basis of these four forms.
322	That trans-temporality as a type of appreciation is entered through the Transcendental and exercised Trans-Metaphysically.
323	That trans-spaciality as a type of appreciation is entered through the Transcendental and exercised Trans-metaphysically.
324	That trans-causality as a type of appreciation is entered through the Transcendental and exercised Trans-Metaphysically.
325	That trans-sensational experience as a type of appreciation is entered through the Transcendental and exercised Trans-Metaphysically and hence is trans-egotistical being transcendental to the cognitivity of the conceptual sense of ego.

Practical Postulations

326	That in practice Trans-Metaphysical experience and exercise necessitates the preconditional ground of Affective, Cognitive and Transcendental entry, exercise, completion, neutralization and transcendence.
327	That parapsychological experience and exercise necessitates our recognition of the same.
328	That parapsychological experience and exercise necessitates the replication of trans-metaphysical epistemological processes.
329	That parapsychological experience and exercise is promoted through its modally advanced extensional refinement.
330	That our cognitive awareness of the parapsychological necessitates retrospective Trans-metaphysical - cognitive meta-transformational treatment.

Critical Postulations

331	That the critical appreciation of the parapsychological necessitates the appreciation, comprehension and exercise of the appreciation of transcendental discrimination and transcendental detachment.
332	That the experience and exercise of the parapsychological necessitates critically conducted preparation.
333	That the experience and exercise of the parapsychological necessitates critically conducted initiation and exercise.
334	That the experience and exercise of the parapsychological necessitates critically conducted completion.
335	That the experience and exercise of the parapsychological necessitates a general receptivity to the nature of the parapsychological and the consequences of its experience and exercise hence the implicit necessity for a clarification and rectification of our motivation in order to accept the consequences of those consequences.

Part II - Astrological Philosophy

Theoretical Postulations

0 - Uniqueness (336)
1 - Holism (337)
2 - Generality (338)
3 - Bias (339)
4 - Differentiation (340)

Practical Postulations

0 - Mathematical (341)
1 - Additional (342)
2 - Relational (343)
3 - Systems (344)
4 - Systematic (345)

Critical Postulations

0 - General (346)
1 - Temporal (347)
2 - Relational (348)
3 - Environmental (349)
4 - Refinement (350)

Theoretical Postulations

336	That in theory every virtual point-moment has its own sense of virtual uniqueness and that its characterization can be determined through essential and contextual astrological calculation.
337	That every virtual point-moment reflects internally to itself what is external to it from its own point of view hence the basis for contextual astrological examination of its essentiality and vice versa in the refinement of our astrological research.
338	That because every virtual point-moment reflects all other virtual point-moments hence the general nature of all virtual point-moments is and must be the same, namely, an essential reflection of the potentiality of all virtual polarities and their harmonic epistemological resonances.
339	That because of difference in location, time, causal context(s), etc. every point-moment's expression of its general nature has a different bias in terms of all the diallectically structured forces that act upon its.
340	That astrological bias can be generally differentiated through the differentiation of effective macro-cosmic dialectical force-structures that act upon the virtual micro-cosmic point-moment state under examination.

Practical Postulations

341	That in practice calculation begins with the most mathematically accurate definition possible of that point-moment and the most mathematically accurate definition of its relevant astrological context.
342	That additional factors take note of all factors that  additionally bias that essentially relevant context.
343	That a relational analysis analyses relationships in our essentially relevant context and is given its calculation through noting aspect-harmonics of the circle, force-factors that have ontological and/or epistemological-like correspondences and the additional biases that additional factors from the immediate environment that should enter our molecular calculus.
344	That harmonic relational interconnectiveness is mapped to form system-maps.
345	That in our final calculus systems are interrelated to produce the effective calculus of the essential totality of that virtual point-moment under investigation.

Critical Postulations

346	That the critical astrologer realizes the virtuality of point-moments, their monadic-like congregation in point-moment locii, their existential indeterminacy exponentially proportional to their epistemological orientational status and that the calculation of such states must proceed logically followed by their ontical-dialectical qualification.
347	That such calculations can be applied temporally with respect to a point of origination or dedication with respect to a single agent, a group of agents, an object-state, etc., noting that the historic is subject to interpretation, that the synchronic is without retrospective appreciation and that the predictive is subject to existential distortions in the realization of its trend-probabilities.
348	That relationships can be astrologically treated like point-moment states through considering the general nature of the relational interaction of the calculated essentiality of the component virtual point-moment states that constitute that relationship under examination.
349	That environmental relationships can be treated through considering the most dominant channels of interaction expressed by the calculation of that point-moment state and point-moment context where the latter can be treated as a point-moment state in its own right given adequate knowledge of its constitution.
350	That calculations of essentiality can be criticized through intercomparative refinement hence the primary statistically grounded experimental basis for astrological research.

Part III - Meditation

Theoretical Postulations

0 - Mindfulness (351)
1 - Frequency (352)
2 - Routine (353)
3 - Ritual (354)
4 - Balance (355)

Practical Postulations

0 - Process (356)
1 - Affective (357)
2 - Cognitive (358)
3 - Transcendental (359)
4 - Trans-Transcendental (360)

Critical Postulations

0 - Discriminational (361)
1 - Logical (362)
2 - Dialectical (363)
3 - Existential (364)
4 - Objective Spirit (365)

Theoretical Postulations

351	That in theory the content of meditational experience is the result of reflection hence the practice and perfection of mindfulness is fundamental and that the same is assisted through the schematized application of our epistemology.
352	That increasing the level of our consciousness, the psychic frequency, increases the depth of our meditational appreciation through the advancement of the modal equilibrium in the epistemological hierarchy.
353	That initiation, exercise and completion of meditationally reflective consciousness necessitates practice and perfection hence the necessity for its routinization in order to achieve the same more easily.
354	That meditational routinization must not be mechanically conducted nor entered into in a state of egotistical-activation but conducted from the self-referentiality of the transcendental point of view hence the need for its initial aesthetic ritualization.
355	The the obtainment of meditational reflection is achieved through the progressive balance of the modal equilibrium of the Affective, Cognitive, Transcendental and ultimately the Transmetaphysical.

Practical Postulations

356	That in practice the meditative state of reflective consciousness is entered in process and necessitates effective preparation, initiation and exercise followed by its completion.
357	That the first stage in meditational exercise involves the appreciation of the Affective and its neutralization, that this promotes the indirect control of our emotions through their transcendence and the acquisition of the art of mindfully conducted physiological relaxation.
358	That the second stage in meditational exercise involves the appreciation of the Cognitive which indirectly promotes the art of conceptual problem solving and increases our ability to appreciate the perceptual.
359	That the third stage in meditational exercise involves the one-pointed appreciation of the Transcendental which indirectly promotes our receptivity to the verificational, namely, the essential, aesthetical, ethical, ontical and pragmatical and their individual or collective metaphysical confirmation.
360	That the fourth stage in meditational exercise involves the transcendence of the Transcendental giving us access to the inspiration of the Transmetaphysical wherein verificational phenomena are appreciated as transcendental illusions and wherein metaphysical phenomena are appreciated as metaphysical illusions with the revelation that the reality of realization is the realization of reality.

Critical Postulations

361	That in the critique of meditational experience intuitive discrimination self-productively discerns the relatively unreal from the relatively real.
362	That the logical explication of our meditational experience through cognitive treatment allows us to intellectually assess the progress, process and content of our awareness.
363	That the dialectical qualification of our meditational experience allows us to assist in the rectification of any logical distortion, the reduction of object virtuality and the dissolution of transcendental and metaphysical illusions.
364	That existential insight allows us to let the meditational to be its own critic realizing in process,and en context, what is objectively essential, aesthetical, ethical, ontical and pragmatical in aspect.
365	That transmetaphysical insight allows us to realize that the same is conducted by Objective Spirit which is both immanent and transcendent to our experience of the life-world.

Book XVI - Theology

Theoretical Postulations

0 - Trans-relational (366)
1 - Trans-aspectival (367)
2 - Trans-categorical (368)
3 - Trans-causal (369)
4 - Trans-personal (370)

Practical Postulations

0 - Process (371)
1 - Affective (372)
2 - Cognitive (373)
3 - Transcendental (374)
4 - Transmetaphysical (375)

Critical Postulations

0 - Epistemological (376)
1 - Logical (377)
2 - Dialectical (378)
3 - Ontological (379)
4 - Trans-Epistemological-Ontological (380)

Postulations of Theological Completion

0 - Priority (381)
1 - Unification (382)
2 - Emanation (383)
3 - Monadism (384)
4 - Realization (385)

Postulations of Absolute Theology

0 - View points (386)
1 - Suchness (387)
2 - Via Negativa (388)
3 - Positivity (389)
4 - Absoluteness (390)

Theoretical Postulations

366	That in theory the relationship of all relationships is the World, acting without such ongoing unity there could be no world, and as that is the case it must be the One, the Beautiful, the Good, the Real, the Helpful, the True and the Source of All Devotion as Love.
367	That the relationally orientated is entertained in that which is epistemologically orientated hence the World is both ontologically orientated and epistemologically orientated and thus must equally transcend both of these aspects hence the equivalence of `Mind', `World' and `World-Mind'.
368	That as the World as Godhead is in ongoing relationship with itself it must transcend all categories, their logical exposition and inter-resonance dialectically transcended and appreciated must therefore transcend and dissolve the conceptual ground that inhibits our realizing that which is both immanent and transcendent to the virtuality of all thought.
369	That the World being the transcendent unconditional ground of all existence must be transcausal, being neither causally orientated nor non-causally orientated, and that such is indirectly demonstrated in the relative world through its reflection in mind to that degree it has the appearance of self-reflective freewill, and more dramatically when it is given to exhibit itself through the inspiration and/or revelation of grace, although more correctly, from the transrelational point of view, its presence is equally that which is immanent to thought.
370	That the Godhead as Objective Spirit being trans-aspectival, or trans-predicational, must transcend the sense of personality yet equally be that which is immanent to all personality thus all existence must be of the Divine yet the degree of divinity must be relative.

Practical Postulations

371	That in practice the realization of Divinity must occur en context and in process whilst equally reflecting the degree of modal advancement in the epistemological hierarchy.
372	That the practical realization of Divinity first proceeds through the in process modal advancement through the Affective and that this aspect generates the sense of faith in cooperation with the other aspects of the psyche.
373	That the practical realization of Divinity next proceeds through the in process modal advancement through the Cognitive and that this aspect generates the sense of belief in cooperation with the other aspects of the psyche.
374	That the practical realization of Divinity further proceeds through the in process modal advancement through the Transcendental and this generates the sense of recognition, or intimation of the Divine.
375	That the practical realization of Divinity continues to proceed through the in process modal advancement through the Transmetaphysical and beyond and that this generates the contemplation of the realization of the realization of Reality by itself through itself and for itself.

Critical Postulations 

376	That the critical appreciation of the World has the Subjective/Intersubjective Epistemological as its fundamental basis for without its conductance through mind the Divine may as well not exist for us even though it is both immanent and transcendent to the virtuality of all thought.
377	That the critical appreciation of the World through its philosophical comprehension is first begun with its logical explication.
378	That the critical appreciation of the World through its philosophical comprehension continues with the dialectical qualification of the logical.
379	That the critical appreciation of the World through a critical degree of dialectical preparation then enters into an existentially-ontically orientated objective-like phase through the epistemological fact that transcendental reconstitution of the world has been achieved and made realizable through the confirmation of the metaphysical illusion of confirmed virtual metaphysical identity.
380	That the critical appreciation of the World through its philosophical comprehension then proceeds through the dissolution of the metaphysical illusion to the realization of the Realization of Objective Spirit by Objective Spirit.

Postulations of Theological Completion

381	That in theological completion there is necessitated the primary priority of the World and that the same is given, firstly, theological thematization through four fundamental dialectical moments, namely, Unification, Emanation, Monadism and Realization and, secondly, theological unification through the doctrines of emptiness, the two truths, of the absolute and the relative and their four positions or view points.
382	That through the ongoing transcendentializational structuralization of the relatively immanent the World as the ground of all being-becoming, and thence indirectly all contained therein, enters into ongoing structural unification and hierarchical organizational unification.
383	That through relational totalization exceeding participatory summation the relational excess is emanationally reinvested in the material-continuation of the relationship.
384	That through the essential nature of the relational all transcendent organization is equally distributed from every point of view within the immanent materiality and that the same applies to the essentiality of all levels of monadic organization hence its theological implication.
385	That increasing monadic organization is progressively epistemologically orientated and realizes greater monadic interdependence and reflectivity at the same time as personalized spontaneous dependence.

Postulations of Absolute Theology

386	That in absolute theology the World can be seen from four different points of view, namely, the Absolute from the absolute point of view, the Absolute from the relative  point of view, the relative from the absolute point of view, and the relative from the relative point of view, the first viewpoint being the transcendent and the immanent ground of all other points of view.
387	That as all identity is in resonance between the relatively transcendent and the relatively immanent therein is realized its non-self-existantness, i.e. its selfless emptiness or Suchness.
388	That through the emptiness of all reality the World can only be referred to via negation, or contradiction, that ongoingly qualifies the closure and distortion of logical thematization.
389	That utilization of this negative theological methodological-process not only dialectically rectifies logical thematization but also, when properly conducted in non-distorted contemplation, allows experience to directly transcend its self through the positivity of direct intuition wherein Objective Spirit self-critically realizes itself without intellection, beyond intellection.
390	That through emptiness the World must transcend its monadic hierarchicalization along with its apparent differentiation, predication, naming, judgment, utilization, etc. such is Thusness and thus is Suchness.

Book XVII - Conclusion

Postulations of Conclusion

0 - Emptiness (391)
1 - Being (392)
2 - Becoming (393)
3 - Trans-Epistemological-Ontological (394)
4 - Equivalence (395)
5 - Logico-Metaphysical (396)
6 - Social-Psychology (397)
7 - Investigative-Theology (398)
8 - Auto-Criticality (399)
9 - Meta-Emptiness (400)

Postulations of Conclusion

391	That in conclusion the analysis of the transcendent, immanent, monadic and realizational analyses realizes the emptiness of all phenomena and agental being hence the same nature of all things.
392	That the analysis of the transcendent structuralization of the immanent realizes the appearance of being through monadic interdependence of identity.
393	That the analysis of monadic entelechies and their hierarchical interassociation realizes through monadic hierarchical competition the process-aspect of becoming.
394	That the analysis of the Epistemological and the Ontological realizes their non-absolute demarcation and their inter-resonance dissolving the possibility for absolute logical dichotomization, hence the Trans-Epistemoloical-Ontological which as Objective Spirit finds phenomenological expression through the being-becoming of the life-world. 
395	That analysis of the aesthetical and the ethical realizes their transcendental equivalence which on further phenomenological reflection is found to be equivalent to the ontical, essential, pragmatical, dialectical, judgmental, existential, critical, etc.
396	That our analysis of the logical realizes the dialectical, that our analysis of the trans-logical nature of the dialectical realizes the trans-transcendental nature of the metaphysical and the dialectical nature of its cognitive meta-transformational treatment.
397	That the epistemological, physiological, and relational treatment of our physics realizes the psychological, that the intersubjective treament of the psychological realizes the social and that the intersocial treatment of the social realizes the political.
398	That the analysis of our general philosophy realizes the theological nature of reality which is given an investigational realization through our parapsychology because it is the nature of the One World to find itself reflected and expressed through the structure of the world.
399	That through the analysis of the transcendental, trans-transcendental and trans-trans-transcendental reflections the critical-essential-existential nature of things realizes itself and that our receptivity to such should be allowed to manifest and develop itself.
400	That from the correct analysis of emptiness there is realized, through the emptiness of emptiness, through an intuitive understanding into the suchness of the World, the same one all embracing purity of the divine nature of all things.

All Hail!

Volume III

Book XVIII - Consequential Analysis and Synthesis

401A	The unconditioned is the absolute, the ground of the absolute-relative is the Absolute and by implication is equally the Relative.
402	It is assumed in natural terms of reference that cause precedes effect but all concepts taken to the limits of their logicallity dissolve into the grounds of their epistemological demarcation hence the unity of the Unified Archetypal Metaphysical Object, i.e. the Schema treated as a metaphysical object.
403	If cause was to proceed effect then that cause being caused would necessitate a cause in its turn and so on ad infinitum on the assumption that there can only be causal processes, hence to comprehend causality the unconditioned is implicated in the very logic that demands only causation.
404	The unconditioned as the absolute, being non-relative, must be `one' without number as numeration demands the limitation of the finite.
405	Grounded thereon the world must be one world however many worlds are subsumed by the term `world' for through relation their nexus constitutes a totality.
406	That sense of unity must be ongoing in order to account for the ongoing nature of the relational process within the world.

407B	The relationship of all relationships constitutes the World in effect the Absolute.

408C	The real world must transcend an actual world and all possible worlds, must transcend both pure actuality and pure potentiality as neither can be entertained in a pure form and their existence as such if it were possible would be if met not recognized and that which can enter into no relationship with us may as well not exist-for-us.

409D	Ground must be without substance for otherwise there could be no transformation nor relation of production to ground or to other production.
410	Production must be without substance, since substance that changes is not substantial, otherwise production could not relate to other production nor itself.
411	Through relationship is generated essence and essence is the nature of a relationship as a totality and is materially invested in the materialized body of that relationship holistically.

412E	Structure is relatively transcendent to that which it structures, namely, the relatively immanent.
413	The ongoing hierarchical structuralization by the relatively transcendent of the relatively immanent constitutes the ongoing unification of the world as one world and this finds reflection in the apparent interdependence of natural identity.
414	The more relatively structured constitutes the relatively epistemological in orientation therefore the indefinite indefinable unity of the world must be Mind.
415	The World supports both world and mind, the Mind supports both mind and world.
416	Mind, and minds, more powerful than our own indicate the nature of the Divine for divinity in our process theology is more approximated by the integrational proximity of reflection as a reflection of the divine and through the degree of its centering reflected in the depths of reflectivity upon the world.
417	Our process theology recognizes that revelation is the instantiation of appreciation and that psychic advancement towards the Divine through processes of epistemological integration and transcendence constitutes spiritual progress regardless of the point that path was commenced upon.
418	The epistemological and the ontological cannot be entertained in a pure form therefore both Mind and World equally constitute the ground of mind and world hence World-Mind.
419	Mind instantiates structure, World instantiates the relatively structured, dialectically they constitute each other.

420F	The absolute-relative as a provisional dichotomous-polarity has four points of view.
421	The absolute from the point of view of the absolute that reveals the Absolute.
422	The absolute from the relative point of view realizing teleological value for the relative as the relative and acting as a devotional point of reference for all being.
423	The relative from the point of view of the absolute as a projected emanation undergoing transformation and value seeking through the ongoing enrichment of relationships.
424	The relative from the point of view of the relative wherein science and art are realized and in which our other three points of view must not be lost sight of.

425G	Things have essence and no essence because through relational structuralization the essential nature of a thing is realized whilst such relational essence in its own right is without absolute essence or substance... therein through such insight is realized emptiness which can be studied in turn from four points of view.
426	The nature of all relationships as expressed through the apparent interdependence of identity is realized to be empty, being neither essentially substantiated nor substantially essentialized.
427	Thus through an analysis of relationships we come to realize that both the epistemological world of mind, and its concomitant sense of self, and likewise the ontologically-orientated world are empty - egoless and non-self-existent.
428	Moreover emptiness itself is empty, an attempt to grasp the same either substantially or essentially is like grasping a snake or taking spiritual poison because such an attitude, however natural it may seem, allows no ground for
transformation.

429H	In the spiritual unfolding of the world let us entertain through its ongoing creativity four mystical moments.
430	Through transcendent-immanent structuralization and its process-totalization the hierachical structure of the one world is realized.
431	Through the whole being greater than the sum of its parts essence is materially invested non-substantially throughout the emanation of structured existence.
432	Through monadic essentialization the world is found to imply the World and the same is found reflected therein.
433	Through monadic interdependence epistemological appreciation is progressively realized that in effect lets the World realize itself through itself.

434I	Essence without essence, substance without substance, world without worldliness, ego without ego, cannot all this emptiness constitute nihilism and therein realize in the depths of our despair only spiritual anguish?

435J	Is the Divine but a fiction, may it reach out and touch us and so let us recognize it that we may perceive the light of this enlightenment, otherwise, let us close this book and consign it to that fire whose flames can consume mere speculation that that light may instead then enlighten us?

436K	Emptiness is the very blood of life, transformation the very essence of insight, appreciation the emanation of enlightenment - let us perceive through reflection that throughout the world that there is a world of value that is the world-for-us!

437L	The ultimate instantiation of the Divine realized through revelation is too removed from the circuit of this world to let us recognize its presence through the lack of a common inheritance but progress advanced through psychic integration lets us realize an intimation of such delight.
438	Let us therefore realize such preparation that prepares us for such recognition!

439M	The World-Mind is the foundation of personality, spiritual intuition of that which transcends the transcendental consciousness of judgment realizes the personalized experience of this source through those divine minds that look over us.

440N	Let us pray that guidance itself may guide us in our philosophic research and that we may profit from our studies and that others may share in this profit and v.v.

Book XIX - Conclusion re the Nature of Things

441A	It is the nature of things that there be no things.
442	Thing nature is the projection of a mind onto the substanceless appearance of a world.
443	But how, it could be argued, can the appearance of a world arise without the appearance and presence of the substantial, and moreover, how can the same world make its appearance to others without substance.
444	The type of philosopher who through correctly constructed and exercised argument correctly argues that e.g. `fire is cold' should be regarded as someone who qualifies, and in the process rectifies, the natural point of view and that this process of dialectical criticism is conducted with some particular reason or purpose in mind beyond these more everyday terms of reference.
445	An everyday fire is too cold to initiate fusion, as well that which cannot interact with a fire as fire must do so outside the realm of temperature and know it in a form transcendent to heat.
446	The natural point of view is relatively substantial whilst the absolute point of view is trans-relative in its appreciation.
447	The absolute point of view realizes the emptiness of egos and the emptiness of all worlds.

448B	Substance is a form-notion imposed upon the fluidity of the life-world in our quest for identity and in its continuation through the structure of time and space and either parallels or diverges from the apparent interaction of the world.
449	What works for us is valid in its associated terms of reference, transgress those terms of reference and its truth determination becomes indeterminable.
450	The dialectical point of view properly exercised rectifies and balances the distortions of a natural point of view.
451	Subject the relative world to the extremes of it own limits and it dissolves into its own chaos.
452	But surely, it can be argued, an oak tree is an oak tree whilst the pine remains a pine and both species preserve the genus tree?
453	The same type of structure that structures mind structures the world.
454	Essential integrity does not demand substantial integrity.
455	Parts are determined in the context of their associated whole whilst the associated whole as the totality of their interaction is characterize by the nature held in common by those interrelated parts vis-a-vis its place placed in the world by-us-for-us.
456	The dialectics of whole versus parts demands a purity of neither, no `pure determination' contraindicates the substantial existence of either.
457	The self-existent integrity of the apparently substantial is a provisional fiction logically imposed upon the superficial exterior of natural experience which may or may not parallel its ontic-structural equivalent with which it enters into some degree of experiential resonance through the psychic background of our world in our socially and personally constructed understanding of it.

458C	The common nature of a relationship constitutes its essence whether that relationship be epistemological or ontological in its orientation, that, an understanding of the common nature of the pre-relational content that structures a relationship realizes essence.
459	Essence is also the totality of a relationship monadically reinvested in the effective body of that relationship equally from every point in that relationship reflecting the totality of all relationships from the point of view of that relationship.

460D	That the two worlds of the epistemologically intersubjective and the ontologically objective essentially parallel each other because through experiential resonance each is, to some degree or other, an isomorphic translation of the other.
461	Because either world is given its meaning through relational contrast, the limits of one world being the limits of the other.
462	Therefore neither world can be entertained as a distinctive self-existent entity in its own right hence the Trans-Epistemological-Ontological.

463E	Essence is pure being the unique resultant of relational forces held in common by that relationship and invested monadically within the sphere of that relationship, the essential nature of that relationship being the same from every point in that relationship must be pure although not without ongoing transformation in its process-history.
464	Essence is essentially distinctive but the reception of essence is dialectically engendered through complex processes of epistemological resonance.

465F	Essence is without essence in its own right, i.e. empty!
466	Because essence cannot stand alone in the world, cannot both be and be seen as a part in and apart from that world.

467G	But, it could be argued, that through relational derivation parts are presupposed in order for there to be a `common nature' to be invested in the body of that relationship and doesn't essence then demand its own substantiality in order to be referred to?
468	Descriptions do not demand content by right, descriptions however can be exercised as the content of a meta-description.

469H	If essence had substance and substance essence then the world could neither be-for-itself-for-us nor be-for-ourselves-for-it.
470	The interpenetration of essence naturally presented or imposed could never, through its apparent substantiality, reveal the world in its natural existential richness - no transformation, no existence, no interaction, no meaning, no value...
471	It is through no-essence that the world can come into the flow of being and present to us through ourselves a life-world.

472I	The being of thought is revelation, the thinking of being is the revealer.
473	Because essence has no essence,
because essence has no substance,
because substance has no substance,
because substance has no essence, 
thence a world in transformation.
474	Because there is neither essential-substance nor substantial-essence that the world is revelation-revealed-to-the-revelation-of-a-revealer.
475	The very invocation of essence or substance in their own right philosophically destroys the presence of this world as that-taken-by-us-for-ourselves.
476	Otherwise the philosopher short-sightedly seizes only upon the relative as the relative and in this provisional and restricted tunnel of vision perceives only the superficial surface of logical thought without realizing its dialectical generation.

477J	Being and thinking can be seen through our Epistem-ology and Ontology to be isomorphic in general structure because neither realm can be pure through demarcation thence the Trans-Epistemological-Ontological which becomes before experience as the life-world.
478	It could be said that the totality of a rock is as if it thinks itself whilst the being of its thought thinks-itself-into-being hence its essential integrity as that-seen-in-the-world because the relational ground of essence is relatively epistemological in organization and orientation.

479K	In Truth no substance, no thing nature, no essence, no absolute relational integrity thence the co-relativity and co-reality of world and mind, because we have no substance, etc., that the world through transformation can-see-ourselves and be-seen-by-ourselves and which in deeper appreciation is realized to be a manifestation of that grounded in the Absolute.

480L	It is the nature of things to have essence and no essence, to be a reflection of the Divine Mind and yet to be also in the form of interdependent monadic entelechies, to be full of being, to be empty, the same as all other things, to be relative and absolute, to be fictions of the mind projected before us, as useful in the terms of the relative, as obstacles in the terms of the absolute, to parallel essential structure in the world, to transcend themselves and to transcend transcendence, to be found for-us-by-us and yet be as they are, suchness beyond thought yet the very fabric of thought  - a deep and impenetrable mystery!   

Book XX - Epitome

481	Through derivation and exercised insightful preparation, through systematic exposition, application and its refinement, through the consequential appreciation of reflection philosophy has here been unfolded.

482	The unconditioned as the ground of the conditional realizes the greater free will of that more epistemologically orientated.

483	Through Mind the World does as thought, through World the Mind is given expression hence the ground for the derivation and exercise of insightful preparation and its philosophic application.

484	Insight arises through the appreciation of higher terms of reference within and through the enrichment of the appropriate field of informative contrast.

485	The primary defense of philosophy resides in the need for theoretical and practical reflection and their critically conducted conjunction.

486	The primary ground of philosophy resides in the formation of a critical epistemology in order to appreciate the role played by the natural structure of mind non-philosophically appreciated in natural experience.

487	The primacy of the dialectical over the logical resides in the fact that the logical is manifested superficially before consciousness through the dialectical structures of experiential resonance.

488	The absolute is trans-relative, neither `absolute' nor `relative' as terms finding meaningfulness through the removal of the other hence their accommodation.

489	The ground of the absolute-relative must be the Absolute, the absolute from the absolute point of view, being equally by implication the Relative.

490	The relationally orientated is epistemological, the substantially orientated is ontological, through the indeterminacy of the epistemological and the ontological hence the union of World-Mind as the Trans-Epistemological-Ontological.

491	The totality of the world constitutes the divine, the transcendent and immanent totality of the World constitutes Divinity.

492	Advancing epistemological integration realizes the exercise, instantiation and insight of a process theology.

493	Essence is realized and realizes the world, because essence is without essence or substance that the world can be that revealed-to-us and that we can come to be that revealed-to-ourselves-before-it.

494	Through correctly conducted philosophic analysis and synthesis, through placing the mind through and beyond the correct exercise of its own reflection the ground is prepared for intuitive insight into the fabric of the life-world.

495	The World constitutes the ground of all relationships which by implication is reflected throughout all being and radiates itself throughout all thought.

496	Because the world, or any part or partition thereof, mirrors the essenceless essence of the World equally from every point from the point of view of that under examination can the world realize insightfulness into its nature  and find value therein, hence its astrological implication, its physical and parapsychological investigations.

497	Through structuralization - being, through essential integration - monadism, through epistemologically orientated integration and enrichment - greater monadic self-realization.

498	The commonwealth of minds constitutes the spiritual hierarchy of divinity, advancing exercise, equilibrium, synthesis, integration and transcendence advancing the powers of the world to appreciate itself, letting realization realize realization.

499	Empty is the essential purity of the divine nature of all things!

500	Let us pay reverence to the dynamic ongoing unity of the wondrous totality that supports all being-thought and all thoughtful-being!

All Hail!

Appendix I 

30 Propositions 
on the Coincidental Nature of 
Divine Love, Love and Love of the Divine

Divine Love

1	That the relationship of all relationships is the World, that the facticity of this relationship constitutes the foundation and source for all loving devotion.
2	That the World has Love implicit within it because love is the essential nature of a relationship as realized through its facticity, that which is mutual to and beyond the mere summation of its parts.
3	That the World must be one World which being One must be the Divine, thence the facticity of the World must be at root Divine Love.
4	That the transcendent unity of the immanent being reflected in mind must be Mind which being One must be one Person which as the ground for all personality implies that love must be implicit to the same.
5	That without Love the one World could not be One, that likewise without love the person could not stand as one person in the one world with other persons.
6	That the Divine through the relatively divine expresses a love for this world beyond the mere potentiality of ground.
7	That as love is the detached immersion of consciousness within the metaphorical body of the relationship so too in the same way does the world stand before World.
8	That through detached transcendence, through immersed immanence the beauty of Divine Love is made manifest through the fabric of this world in its facticity.
9	That through the harmony of ongoing facticity Divine Love streams forth from the transcendent unity in the One to permeate and ground all being-becoming.
10	That as compassion is the active love of a transcendental understanding  born in reflection so too does God through immersion in this world feel its pain yet through its detachment it frees us from the same through the transformational power of love.

Love

11	That the nature of love has one form but many modes of expression, that the nature of this expression is historically dependent upon the essential nature of the relationship instantiated through the relationship.
12	That the devotion in a relationship is equal to its facticity, i.e. to that degree a relationship exists beyond the mere summation of its parts, that to that degree a relationship is entertained as that relationship is there a psychological equivalence in the experience of its devotional facticity whilst the mere entertainment of that relationship would reveal the essential nature of its devotional facticity although not necessarily to reflective consciousness.
13	That relationships as relationships are entertained in transcendental consciousness, in the self-referentiality of the judgmental, and love has the same existential-psychological origination.
14	That through the ongoing resolution of the relatively dissonant love establishes equivalent relational facticity regardless of relational content.
15	That the love in a relationship is discovered in transcendental reflection to be that which is shared by the relationship, being its essential nature, and is not created by its parts as in passion.
16	That transcendental consciousness is such that there is an equivalence between the essential, aesthetical, ethical, ontical, pragmatical, relational, existential, self-referential judgmental, dialectical, critical and devotional.
17	That transcendental consciousness, in its experience of the devotional as the devotional, is trans-temporal, trans-spacial, trans-causal and trans-sensory being trans-cognitive.
18	That transcendental experience of the devotional is always characterized by certain existential hall-marks, e.g. spontaneity, dynamic balance, ongoing resolution, innovative originality, existential richness, harmony, integrity, appropriateness, non-action as expressed through non-egoistically motivate activity, etc.
19	That the process nature of the devotional has three dialectical moments, namely, consonant-contextual-preparation, dissonant-focal-contrast and ongoing-resolutional-harmonization, and that the historical process of the devotional can be analyzed through three process-phases, namely, the preconditional, conditional and postconditional.
20	That attendance upon the ground of a relationship initiates and cultivates the growing actualization of the devotional through watering and weeding - through supplying positive preconditions and removing negative preconditions conducive for self-growth.

Love of the Divine

21	That increasing psychic integration promotes existentialization and vice versa, promoting theological proximity through the promotion of epistemological psychic advancement through the transcendent-hierarchical structuring of mind.
22	That promotion of the loving promotes our unwitting loving of the Divine and vice versa.
23	That loving the Divine implies we must love its ongoing creation in its totality accepting what we perceive to be both good and bad for without the relativity of the same there could be no devotional transformation.
24	That knowing the Divine implies knowing love for through knowing love we come to know the Divine, knowing love implies the preconditional practice of freeing ourselves through non-egotistical transcendental detachment in order to enter into the existential process-transformation of love and its closer psychic proximity to the Divine. 
25	That no part of the world is not real but the transformational power of reality stands in relationship to its relationship to the Divine in accordance with the degree and quality of devotion actualized and exercised.
26	That God can only love in actuality to that degree and in that manner that we love God, and vice versa, as love is mutually shared but the potentiality of that devotion has no limits.
27	That loving self is in truth loving others for a spontaneous transcendental non-egotistic love of self is necessary as a precondition to the loving of others and that love in all its forms is loving God, brings us closer to God.
28	That Love is transformational for being preconditional, conditional and postconditional to the facticity of a relationship necessitates the ongoing harmonization of the world which being grounded upon World implies our loving the Divine.
29	That through relationships we come to know both ourselves and the Divine-Mind, for mind is grounded upon Mind, and this necessitates transcendental reflection, then through reflection upon reflection we come to know the Divine and this necessitates Love.
30	That Divine Love, love and love of the Divine know no difference for the Divine is the source of all love and is Love!

All Hail!

Appendix II - Diagramatic Representation of the Schema

Diagram I - The Epistemological Hierarchy

:							:
:	Trans-Metaphysical Aspect	:
:   (Trans-trans-transcendental)	:
************************************
:							:
:	  Transcendental Aspect		:
:		 Metaphysical			:
:	 (Trans-transcendental)		:
:   (Transcendental Background)	:
:							:
:..................................:
:							:
:	      Transcendental			:
:   (Transcendental Sense-fields)	:
:   	      {Three Levels} 		:
:   iii)	Pragmatical (Actional)	:
:   ii)	Valuational (Ae.,Et.,On.):
:   i) 	Identificational		:
:							:
************************************
:							:
:		Cognitive Aspect		:
: 		   Conceptual			:
:							:
:..................................:
:							:
:		   Perceptual			:
:	(Perceptual Sense-fields)		:
:							:
************************************
:							:
: 	    Affective Aspect         :
: 			Affect			:
:. . . . . . . . . . . . . . . . . :
:							:
:		  Impressional			:
:----------------------------------:
:							:
:			Motor			:
:							:
:. . . . . . . . . . . . . . . . . :
:							:
:		    Sensory			:
:							:
************************************
:	   Ontological Aspect         :
	 (Ontological-Physical)

Diagram II - The Schema, In Its Fundamental Form

Trans-Epistemological-Ontological
(Absolute Spirit/Absolute)
....................................................
:
:
                             :   Intersubjective Distinction
			           #  :     
Ontological Aspect ...    :*: ... Epistemological Aspect
   :   @
                             :     Subjective Distinction
:
:

* Real center of consciousness/ @ Virtual center of 												consciousness
# Projected center of consciousness

Diagram III - Archetypal Orders (Ordered Analysis)

				  	Modal Equilibrium
 ...................................!........................

	:		:		:   (Background)	:		:		:1o		:2o		:3o		=4o		:5o		:6o		:		:		:		=		:		:		:		:		:		=		:		:		:		:		:(Point-like Focus)	:		:		                       :...........................................................

  1-2)Subsistants     : (3-4)Existants     : (5-6)Subsitants   

Integrated/				Non-integrated/
Non-integrated	         				     	Integrated

Cognitive Orders

Pre-essentials								   Actuals
		   Essentials					Possibles
			   	   Conceptuals.!.Perceptuals

....Thoughts....     .Ideas........’Images’.  ...Factuals...