CD

391. If it is true that emotion is experience-able only in a time-space relationship (154) then it is little wonder that our pictures of eternity are painted with oblivious smiles of non-feeling.

392. The Nirvana mindset is one of non-feeling, not one of all-feeling or emotion Christian heaven has no variance in emotion, being all-praise and all-joy. Being locked into a single emotional state for all eternity can be no different than having no emotion at all. The difference between heaven and hell is lost.

393. In ancient Judaism there was no expectation of significant change in the afterlife, but that afterlife was closely linked and bound to a single space on earth, not a different dimension.

394. Those who believe that witchcraft died in the seventeenth century, need only watch the sidelines of a modern sporting event for disproof.

395. The whole shape of modern sporting events in which two armies of warriors oppose each other as their spiritual guides on the sidelines step through intricate dances while reciting carefully cadenced rituals which serve to whip the worshippers into a spiritual/emotional frenzy, is not at all unlike any primitive spiritual encounter.

396. Modern sporting lacks only the deistic ingredient to rank it as equal to the great witch workings of magic of the 15^th, 16^th, and 17^th centuries.

397. Imagine, for example, the overt symbolic magic which would be represented were we to dress our prison inmates in the uniforms of enemy armies, to be slaughtered on a field of combat by the forces of our native land to work sympathetic magic against our foes on the battlefield. Or, more profoundly, consider the socio-economic prestige gained by the conquerors in Olympic competition. Here, the priestesses have been denied admittance for the working of their ritual magic, leaving the fate of their tribes to hang on the prowess of the warriors alone.

398. Who invented the idea that 5,000 troops carrying automatic high-powered weapons, barricaded behind barbed wire fences, and plopped down in the middle of a country in which they do not even know the native language can possibly be called a peace-keeping force?

399. A multi-national super-corporation of civilians should  be created for thepurpose of creating peace in war-torn countries. They should be funded by a world fund, dedicated to establishing an economic recovery of the nation. The corporation should be production-oriented, custom made from the affected country, consumed internally, or for export.

400. This peace-making corporation must be made up of highly trained and skilled individuals, not the least of which training should be in the native language. For only by learning the language can the peacemakers hope to understand the people. Peace will not precede understanding.

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381. Regarding the problem of sentience and the existence of a soul. Inevitably the philosophical/theological question will be asked regarding whether or not life forms found outside the human-occupied solar system are sentient or, being so, whether or not they have a soul.

382. There is no clear-cut definition as to what sentience is, nor is there any clear-cut proof that such a thing as a soul even exists, let alone having it defined however, it is normally assumed that a being must be sentient in order to have a soul.

383. A commonly propounded test for sentience is the ability to make (that is, to invent) and use tools. This limiting definition rules out the potential for may possible forms of life; for example, disembodied sentience or beings which are not physically equipped with limbs and appendages that an deal with materials in a similar manner to homo sapiens.

384. The ability to make and use tools, it should also be noted, reduces by extrapolation the existence of a soul to terms of common engineering.

385. This test, however, when applied to any species utilizing a form of vehicular transportation, would be adequate evidence on which to base the assumption that any species encountered traveling in space would necessarily be sentient.

386. It is herein proposed that the definition of “sentient” be simplified to “self-awareness.” The sentient being, therefore, must be tested only on its ability to communicate that self-awareness.

387. When necessarily removed from a homo sapiens monotheistic theology, we may redefine “soul” as “super-self-awareness;” that is, the awareness of the self of others in relation to oneself.

388. The supra-self is that which bonds all sentient life forms into common unity.

389. Therefore, our own supra-self mandates that we acknowledge the “soularity” of all sentient life forms.

390. The price one pays for a rite of passage is to leave a part of oneself behind.

EDITOR’S NOTE: In his own round-about way, Wesley acknowledges the fact that people are very slow to recognize the humanity of others. Slavery in America, in which Africans were deemed to be not quite human, or the American push into the West that reduced vast populations of natives because they were merely animals are two examples. Wesley projects this into encounters with other living creatures on earth and into his imagined encounter with aliens. Or, perhaps Wesley had some experience with aliens. ???

CCCLXXX

371. All higher mammals (including humans) have an inclination toward addiction. It is very easy to addict them to almost anything.

372. In some circles this is known as training.

373. Addictions are of two principal varieties: physical and emotional. An addiction to earning money or to love is every bit as compelling as a chemical dependency.

374. Our ravaged immune system is our only defense mechanism against both types of addiction.

375. An example of the expanded possibilities resulting from changing from a geometric system of x dimensions to a geometric system of x+1 dimensions is to be seen in the ancient problem of trisecting an angle, or creating a new angle of exactly 1/3 the radians of the original. In Euclidean plane geometry (2-dimensional) it is impossible to construct such an angle.

376. It can be demonstrated, however, that moving to a third dimension makes the trisection a theoretically simple procedure. It further poses the challenge, however, of creating the tools that enable us to model in three dimensions with the ease of a straight edge and compass in two dimensions.

377. Three planes, as defined in Euclidean systems, which share a common intersection—that is a single point shared by all three planes—will create three intersecting lines, defined by the intersections of each pair of planes. These lines define the x, y, and z axes of 3-dimensional solid geometry, which divides space into octants.

378. It is not necessary that the intersection of the axes form 90 degree angles in every relationship. It is, however, necessary to select an octant in which the three angular relationships of the axes are equal. These angles shall be called the angles of origin in the primary octant.

379. It is possible, utilizing the basic tenants of Euclidean geometry, to bisect any of the angles of origin of the primary octant. The resulting ray is always equidistant from the primary axes that it bisects; such a ray is a secondary axis.

380. If any two of the angles of origin the primary octant are so bisected, the angle formed at the intersection of the secondary axes will be 2/3 of the angle of origin. The secondary angle, when bisected, will yield an angle 1/3 that of the angle of origin, or one trisection of said angle.

EDITOR’S NOTE: A true genius like Da Vinci would have filled sketchbooks and notebooks with drawings illustrating what he was talking about and allowing a reasonably intelligent person with a background in the subject to deconstruct his logic. Not so with Wesley and thus it is impossible to determine if he had a moment of genius level clarity in this writing or if these are the ramblings of an idiot. There are no drawings or sketches to go with these notes. Wesley did everything in his head and thus even his theoretical planes may have been bent to his will. Perhaps a computer modeling program might be devised to follow Wesley’s descriptions, but Wesley himself, wrote in the early 80s before computers had become accessible to ordinary humans.

CCCLXX

361. The tesseract, now liberated from its antiquated bonds, can best be defined in metaphysical terms as any multidimensional system that may be supported by linear logic but which surfaces in quantum leaps independent of a logical process.

362. This, of course, is most applicable to philosophy, including its branches of mathematics, science, theology, etc. We must assume added dimensions of thought, skipping from peak to peak without bothering with the linear logic of the matter.

363. Tessering, far from the fantasaical riding of time waves through the universe, is a thought process that jumps across the peaks of concepts, connecting seemingly unrelated subjects and generating new creative ideas.

364. In this way the major thesis of the tesseract is preserved: The shortest distance between two points is not necessarily a straight line.

365. The difficulty with philosophical tessering is that it frequently leaves linear logic obscure at its best. It may take years for a technician to trace the logical course of an idea generated through tesser thought, thus slowing its implementation in the scientific world by decades.

366. Still, it can be seen that through the ages, most brilliant discoveries were made not through logical scientific investigation or process, but rather by the quantum leaps made by tessering from peak to peak of the thought process.

367. If the logic of tesser thought is difficult to follow, the pattern of a person engaged in tesser talk is even more difficult unless all the participants in that conversation are tracking on the same sine wave or thought process, frequently banking on the thoughts and ideas expressed by others.

368. In sum, the philosopher should avoid linear logic and engage in the quantum leaps of tessering in order to truly be of service to humanity. Leave logic to technicians whose responsibility it is to prove the theories of the tesserist.

369. Stupidity is its own excuse.

370. A wise man knows he cannot see his own mistakes. Women, too.