CCCXL

331. This says a lot about creationist theology. (330)

332. A point, as defined by classical Euclidean Geometry, has no dimension (length, width, depth). It has only a location defined by its coordinates relative to a point of origin. For the moment, let us assume this is true in tetrahedronal geometry as well.

333. Any point in Euclidean Geometry may be the origin of an axial system designating  six directions—north, south, east, west, up, and down. (or x+, x-, y+, y-, z+, and z-) In tetrahedronal geometry, any point may also be an origin described by only four coordinates. For convenience, left, right, forward, and up. (x+, y+, z+ and t)

334. Any point may be observed from any direction ( in either system). Thus any point may be a definition of any and all directions.

335. The point which is the center of a sphere lies in every direction from the surface. Every perpendicular to the surface passes through the center point.

336. The “four corners of the earth” spoken of frequently in mythology and folk lore, are commonly interpreted as being the four points of the compass. But, while north and south are clearly defined by our poles, there is no such “corner” that is either east or west. The Euclidean system would require six corners rather than four.

337. The tetrahedronal approach to this question would assume that the origin of our system lies somewhere near the center of our roughly spherical globe. The four spatial axes would originate from this point. If north is considered as our constant, then the other three directions or corners of the earth would be definable points lying on a parallel at or somewhere below the Tropic of Capricorn.

338. Various sources have discussed “inner space” and “outer space” as two alternatives for exploration which are equally limitless. It may be a reasonable suggestion that our concepts of “inside” and “outside” are reversed.

339. That space that I define as inside my body is all that I can see, hear, feel, smell, touch. What is “inside” is defined by my senses (or perhaps an extension of them). What is outside is that which pumps my blood, that which supplies me with thoughts, that which propels and which motivates me.

340. Thus, the entirety of the universe is finite, defined by and contained within my senses. True infinity lies only on the outside—my mind, my soul, my imagination.

Editor’s Note: What Wesley continues to dance around, but never openly declares, is that tetrahedronal geometry actually assumes four finite points of origin “out there somewhere” against which all points are defined. He searches for an absolute that lies outside the observable from which the distance to all points can be measured. In Wesley’s world, it is assumed that this absolute (even four absolutes) is defined as God.

CCCXXX

321. Choosing a favorite does not devalue the other options.

322. Thus, one may love many differently and choose one to be surrounded by, yet take none of the value, joy, or quality away from any of the others.

323. Is there then a difference between love and commitment? Yes, for one describes the emotion subconsciously extended past all barriers. The other describes the choice of which love to surround oneself with. One may be committed to that which one does not love.

324. Since at rest all things are infinite (262) we approach a state of all-knowingness when we sleep. Thus, our dreams may prove prophetic or give us insight into past and future events.

325. Sleep is our most creative state. If we can achieve the plateau of rest normally achieved in sleep while we wake, our creativity is unblocked and ideas flow unhindered. This is meditation.

326. It is also possible that we may catch glimpses of past or future lifetimes when we encounter people or situation in our current time/space continuum who are or will be sharers of another time/space continuum.

327. Doubt is the birthing stall of fanaticism.

328. The residue of activity of primitive deities may still crop up in the most modern settings. Some seeds take millennia in the soil to germinate. Thus we may find ourselves surprised to discover a temple to the most ancient deity disguised as the most contemporary of scientific institutions.

329. If there are no negative (255) all numeric/geometric functions must have a finite origin.

330. Thus, all things (our geometrically defined universe being a numerical system) have a finite past, even if they have an infinite future.

Editor’s note: Wesley is all over the map in this set, including items that we must deem as relational, creative, and geometric. Into this, he tosses a gem on fanaticism. In Wesley’s book, it is not the true believer who becomes a fanatic, but rather the one who is plagued by doubt.

CCCXX

11. One might state instead that this creature who writes words upon paper is the Perfect Embodiment of the Ideal of John Wesley Allen. He exists on no other or independent plain.

12. The generic “tree,” which stands before you is, as well, the Perfect Embodiment of the Ideal of which you have not learned the name. Not for Elm, Oak, or Maple, for they are still only generics.

13. The ability to call a thing by its Ideal name is a link to the control of that thing.

14. Innocence is the greatest power.

15. We are creatures of choice and choose our own lives. We create our own embodiment. It is unlikely that such creatures would ever choose lives which they are incapable of living.

16. “Knowing better” is seldom a preventative, never a cure.

17. Changing your mind is not a flaw. In all likelihood, the “mistake” you made yesterday is the foundation of your enlightenment today.

18. If what has gone before is true and 1) all things occupy the same space at the same time (8); 2) it is possible to be in two places at the same time (48); 3) we are simultaneously at all times (113); 4) at rest all things are infinite (262), then . . . ?

19. Is red better than blue? Is yellow less moral than green? Is one love ever inferior or superior to another?

20. Even if one chose to surround oneself with blue, dress in blue, decorate in blue, one would scarcely wish the grass blue, the sun blue, the roses blue, etc. (“Who painted my roses red?” demanded the Queen.)

CD--The Book of Wesley

Being an Inconcise Compendium

of Irrational Thought

in the Fields of Science, Language,

Philosophy, Music, and Theology

Which

Borders on Truth—

Most of the Time.

By J. Wesley Allen

MCMLXXXIV

Introduction to the Fourth Hundred

The full works which constitute The Book of Wesley have been dubbed “The M” or “The Thousand,” although it is not clear that he had a thousand coherent thoughts, much less that he wrote them down. Even though he considered the work “irrational,” a more appropriate term might be “non-rationalized.” He simply wrote his own observations and feelings and did not make an attempt to sort and categorize, but simply to express.

 

Each “C” or Book of One Hundred, explores at successively deeper levels the understanding that this one person came to have of life while living in a suspended state of consciousness. There has been no attempt by this editor to isolate and categorize the topics covered in anything more than the order in which he wrote them. Thus, cross-references are made only to preceding statements, and never anticipate or look ahead to future thoughts.

 

In the Fourth Hundred, Wesley continues to expound on topics about which he knows little; but even in those areas that he acknowledges mistakes, he presents them with commitment. In this penultimate hundred, Wesley touches on Platonic Ideals, Geometry, Magic, War and Peace, Socio-Economics, Sentience, and occasionally Love. This is the first hundred that contains no sections in colored ink or pencil and may have been written in a shorter period of time than the preceding hundreds.

 

Nathan Everett, editor

August 1, 1984

CCCX

1. Any strength in excess is a weakness.

2. Use greater strength against itself.

3. No principle, no matter how divine, is perfect once it has been stated.

4. The concept of the Ideal, as Plato would have it, is that once made material, no object is perfect. The Ideal of Table exists only in the mind.

5. It seems then, that these Ideals must be transmitted hereditarily or in some non-verbal, non-visual manner. For how could a person having seen only one table in his or her life develop the Platonic Ideal of Table?

6. Even after exposure to five, ten, or fifty tables, when does the mind make the link to Table as something that may be represented by numerous and various physical objects?

7. One would then have to consider this complexity: If it were possible to materialize a table directly from the workings of the mind, would it come out Ideal as in Table or would it come out as an image of a representation or composite of such, as merely a table?

8. The question of the Plantonic Ideal then might be reduced to this: Are generics Ideal? Is there actually an Ideal of Tree? Of Animal?

9. The likelihood is no. For if there were an Ideal of Animal, for example, we who are human could only comprise a flawed representation of the Ideal Animal, the Ideal Mammal, the Ideal Human, etc.

10. The generalization of our ideals is the flaw.

Editor's Note: As is often the case, it is unclear whether the last statement applies to the topic of Platonic Ideals, or to Wesley's own ideals. The word was not capitalized in the manuscript.

CCC

291. Move against the flow and you are drawn toward the vortex where the emotions are more intense and much closer together. It becomes very easy to skip from emotional extreme to extreme. Extreme love can change to extreme hate or extreme anger or extreme apathy.

292. The question is, do words have meaning and/or power of themselves, or is that strictly contained in the inflection, vocal tone, etc.? Words are frequently given meaning through ritual. Do they give meaning to ritual? (91ff.)

293. When it comes down to the wire, we always end in a barrage of words. Legal documents spend pages defining the words used in the documents.

294. We can only experience what we have words to express. If there is no means of expressing the experience, we doubt—in fact, we invalidate the experience.

295. Imagine: Our entire concept of God is limited to the same words that we use to make automobiles, wage war, make love, and entertain ourselves in novels, plays, and music.

296. One of humanity’s sorest needs today is for inventors of words.

297. If major world political units are reluctant to limit the growth of weaponry, it may fall to the smallest political units to respond to the need. Every state, town, and village has the power to ban the manufacture of military goods within its precinct.

298. Certainly no family lacks the right to prescribe alternate forms of employment.

299. The individual is the simplest and most significant political unit in the world.

300. An original idea may have been thought of before and still be original by virtue of the path it takes into being (288). Thus we may look at a person of the 20^th century industrial era and say, “Ah, here is a genius, for see how this person has discovered a way to invent the wheel.”

CCXC

281. Spiritually, we must occasionally risk what we believe in order to gain enlightenment on what we do not know.

282. Thus knowledge itself is relative to the frame of reference of the known.

283. It does not “take time” to travel from one place to another. (112, 254) Rather, the journey creates the time.

284. Life is a self-fulfilling prophecy.

285. Einstein’s Theory of Relativity also shows that a clock in motion runs more slowly than when at rest. (102-112, 242)

286. Thus, journey one half hour at the speed of light away from the earth and return at the same speed and several decades will have passed on earth by the time you return, even though by your own clock, only one hour has passed.

287. As soon as something has been thought of and made real in the mind, it becomes necessary for it to exist. (284)

288. It is possible to repeat oneself any number of times and be original each time. Many paths not taken before may lead to the same destination.

289. People of great intellect seldom tire of each other. People of little intellect seldom tire of each other. But people of moderate intellect seem to attract boredom in every kind of relationship.

290. Emotion is similar to a pinwheel. As you move in the same direction as the flow of the pinwheel, the emotions are weaker and spread further apart. You have a feeling of stability, with only minor fluctuations in emotions.

CCLXXX

271. It is helpful to remember that there are numerous mathematical systems.

272. What we are willing to risk is frequently indicative of our values. (253)

273. Usually, we risk what is of most value to ourselves for what is most attractive.

274. Inevitably, the subject risked is of greater intrinsic value than the object of the risk.

275. At the same time, gain comes only by means of risk. So while it may be possible to maintain the status quo without risk, it is impossible to grow.

276. Socially, people will risk their greatest assets for the slightest of goals if the most insignificant details of their daily routines can remain unchanged and unchallenged.

277. It would appear, then, that the swiftest means of preventing a rational risk or of ending one (i.e. war) is to maintain an internal threat to the mundane. (See Lysistrata, for example) (240)

278. The possibility of being disobedient to “natural laws” (as in gravity, etc.) is enhanced by the possibility of shifting to a different mathematical system. (271, 195) The changing of 1+1=2 to 1+1=10 is as simple as changing from a decimal to a binary system. What may be possible by shifting from Euclidean to Tetrahedronal geometry?

279. Mathematics is the first great division of philosophy, music the second, and theology the third.

280. (274) x risked for y in which x > y but for which y is not possible without x. Gain (275) is found only in x + y.