301. We can no longer say: The past is lost.
302. 'Escape the wheel': The thought disengages it. 303. The thought cuts away layers of representation, leaving the reality bare. 304. Empiricism: Reduced to a last extremity, the generality prevails. 305. How strong is philosophy? In transfiguring life and pain, it can outdo Christ, and a Second Coming. 306. Time exceeds the possibility. 307. Psychotherapy: Each anguish identifies a removable claim against time, futurity--directly, or through the past. 308. Facing anxiety, depression, despair, we ask: What is the latent claim, and can it withstand all possible futures? 309. The subsequent history of the universe decides what we are, and were. 310. A criterional voice of salvation: 'It changes everything, and nothing, at once.' 311. Echoing Siddhartha, and Socrates: Salvation is right understanding, overvalued. 312. In how many universes overvalued, in how many true? 313. Normalist psychotherapy: Each anxiety (condition of mental distress) maps to a removable presumption against the generality, temporally expressed. 314. Contingency relations: The forward direction (past onto future) is science, the reverse, mythologized in ontological metaphor, is religion. 315. The probability of a contingent event of order aleph(n) is 0, though a singular contingency may occur. 316. Only the flip of a coin can justify life. 317. We rise to the level of the arbitrary, to guarantee value. 318. As a general claim, a specific one errs against the generality. 319. The generality cognizes the paradoxical, and so we intuit meaning in Wilde and koans. 320. We reiterate, in sequence. 321. And imply the opposite of what we say. 322. We operate on experience, amplifying worlds. 323. Temporality conditions value, in ways we could not conceive. 324. We can always say: We have delineated a prior revelation. 325. The thought levitates as a magic trick, our sole support. 326. For religious salvation we substitute philosophical resolution. 327. We give the surprising phenomenology of life in time. 328. An implication of generality: We cannot speak for others, nor any future time. 329. Data mean within broad and underdetermined conceptual contexts. 330. So as to say: It is not a label. They do not wear their meaning on their sleeve. 331. Generality, meaning: That no revelation is self- justifying grounds existential choice. 332. Only the highest level of generality consoles independently of circumstance. 333. A formulation: The thought makes pain voluntary, without an act of faith. 334. What matters is that salvation is possible, within the limits of what we know. 335. Our sense of reality is primitive, conceptual, atemporal. 336. The thought is not agnosticism, for which life is not Eden. 337. The humility that redeems is epistemological: Presume, and suffer. 338. Talmudically, human beings generalize worlds. 339. Stripped of metaphor, that anything can happen next and the future decides the past give the content of the concept of God. 340. Common sense is a partial view, implicitly deficient of meaning and the capacity to console. 341. We persist in rational deliberation, that we cannot be proved wrong (the alternatives non-assessible). 342. Nor can we be proved right. And so: Decisional calculi elaborate mythic criteria. 343. Hypostatising limited sets of possibility, common sense is a provisional stage of cognitive development. 344. At the extremity of generality: Even as to the thought, flip a coin. 345. Choice is equivalent, that we cannot say we err. 346. At the highest level of generality, and for any choice, the possibilities are non-denumerable, non-flippable. 347. Meaning maps to generality, logic to time. 348. De Sade, and the disciples of Ramakrisna: Among the justifications of pain--ecstasy. 349. Ours is a premature feast for grief. The thought prevents its devouring. 350. There was never a reason to stop seeking consolation. The tragic vision did not wear its meaning on its sleeve. 351. The logic of time: One thing can signify multifariously. 352. We may as well relate everything to the end of time. 353. That we do not know the future, what we are: In a world of time, there is nothing justifiably to fear. 354. The Zen of death: That things can end should astonish us. 355. Independently of futurity, the present cannot be characterized. 356. The world exists only for the individual. 357. The mosaic of a phenomenological account, a snapshot, does not capture our concepts, which temporally extend. 358. Causal discontinuity deconceptualizes epistemological space, by severing ties to the future. 359. Our concepts can change at any time. As, through an effort of philosophy. 360. Bereavement isolates presumption. 361. Conceptual density: Outside the thought, our expectations congeal, as in poignancy. 362. Our anguish is futurity delimited. 363. Thought that transfigures exceeds a resurrection. 364. That we ever thought it in our interest, to map the future. 365. The height of tragedy is obstinacy, as Lear to Cordelia, 'Thou'lt come no more,/ Never, never, never, never, never.' 366. The fault is conceptual, and in ourselves. 367. That good and evil presume ontology, all future time: The tree of the knowledge of good and evil is of knowledge, exhaustively. 368. The logic of time, not its passage, heals. 369. Philosophy traces the roots of presumption, as generality allows. 370. Happiness is not a value. The thought ends the horror of things. 371. Science elaborates an Aristotelian entelechy. 372. The a posteriori is past, a priori. 373. As Yeats: The future decides the reality. 374. A correct phenomenological account: Prior to any instant, the world did not exist. 375. All skeptical claims explicate the phenomenology of time. 376. The future decides every aspect of the past. 377. Not knowing includes suspension of disbelief. 378. The concept of God's omnipotence implies Hume. 379. Some thoughts are as signposts, repeating. 380. We take ourselves too seriously, not knowing where value lies. 381. A heuristic: The past never was. 382. A gloss on time: From where we are, at this point in time, anything conceivable, at the least, is a possible reality. 383. The art of war: To take advantage of every advantage, forced, if not given. 384. Singular-set contingencies: Only a mode of quantum- mechanical uncertainty can support the claim, that the sun will rise tomorrow. 385. We cannot understand the meaning of the world, or supercede pain, if, as science and common sense, we assume the future will resemble the past. 386. The thought disburdens Sisyphus, that stones may fly. 387. Until they do: The salutary discipline, buttressed by possibility. 388. Futurity stops dead an onrushing past. 389. There is but one way, through straits of generality, reflectively divine. 390. If the world were a photograph, we would see no objects. 391. As to extremes: We cannot map them. 392. The future can, as our interests serve, be divergently mapped, with benefits to astonishment. 393. We cannot anticipate our consolations. We cannot know, in advance, what must console. 394. This is bliss. Now, presume. 395. Divinity exceeds normal bounds, as futurity. 396. The Buddhist claim that nothing lasts interrupts nirvana. 397. We test not the logic of the thought but its capacity to console. 398. In the end, an abstract intelligence sufficed. 399. The issue is not one of controlling our thoughts, but of the reality. 400. Buddhism blocks its own ideal.