601. Time is serial possibility.

602. The thought subsumes the eternal return, and exceeds 
it, entertaining more expansive possibilities. 

603. The concept of time is the gate to eternity, and pain a 
revolving door.

604. The thought is messianic, ending all such talk and terms.

605. The world was created for the individual, her wonder. 

606. As Kierkegaard and Emerson: There was only the 
individual. That is the meaning of subjectivity.

607. We envy others their perspective, which may not exist,
drowned in the generality, in everything.

608. The messiah is an understanding of the meaning of things.

609. A voluntary agony is the end of salvation. 

610. Messiah: The thought is here to help one over the category.

611. The future can change the past, decides the past, decides 
the reality, exceeding in import and power every conventional 
concept of God.

612. Again: Salvation is in the nature of time.

613. The thought is written in the shadow of the cross, of torture
to death.

614. The thought is stronger than a messiah. 

615. It makes the individual God, and ends the category.

616. Relativity and quantum theory show the power of not
presuming more than one can know, and is their heuristic. 
(Do not assume privileged reference frames--states of motion--
or particulate electrons, if experience, experiments, cannot 
conceivably decide.) We take the limit of the process. 

617. There is no deciding in decision-making.

618. Salvation demanded an uncompromising rigor, to the end 
of thought.

619. It is the nature of salvation: It is not urgent. 

620. And with it ends the category of messiah.

621. Salvation is conceptual, in light of the nature of the race, 
and the problem.

622. As with Wittenstein and language: It was simply necessary 
to consider additional possibilities.

623. The solution is not revelatory, but philosophical, conceptual,
and logical, that it be incontestible.

624. Not urgent: Stronger than 10 thousand years of human
suffering, and any that remains.

625. The epistemological aspect of generality is not presuming 
more than one knows.

626. We waste our lives in a presumed knowledge of good and 
evil, that damned Adam.

627. What we have been waiting for is here. Messiah, the 
Second Coming, Matreiya, the future Buddha. Here, and now, 
and in an incontrovertible form.

628. Again: This is the form the Messiah takes: Philosophical,
and incontestible. 

629. It is all true--Messiah, Matreiya, the Second Coming.
True, and irrelevant. 

630. The thought can save, free, enoble 6 billion souls, 
as necessary.

631. The problem of evil exists only outside Eden, 
where we are not.

632. Our sense of reality is the past projected on the future.

633. The probability of any possibility is 0.

634. We make the special eternal.

635. That everything (effectively) of which people used to die has
been cured: We are living the post-modernist fantasy. And it is no 
different.

636. Again: The difference is conceptual, and philosophical.

637. The thought is a cure. 

638. Humility is epistemology.

639. We can represent the thought in terms of divinity, but not 
to our advantage.

640. In the absence of fear: Aesthetics.

641. We eliminate the emptiness by destroying the container.

642. Poetry: The ontology of difference.

643. The thought exceeds the level of generality at which Emerson's
ontological fable of the gods is real.

644. Only the past characterizes the 'present moment.'

645. Again: The solution is epistemological, not ontological.
Not in the nature of ownership, or technology. Despite a possible reality.

646. And again: Suffering is a mistake, an error in thinking.

647. The only evidence that something is 'destined,' is 'meant to happen,'
is that it happens, which is not evidence for the same.

648. The highest modes of enjoyment are earned.

649. Meaning plays out along the specificity/generality axis.

650. So far as you know, the world was  formed for you and through you.
This is the epistemology of your divinity.

651. Morality externalizes pain.

652. Every conventional sense of truth is irrelevant to salvation.

653. The truth of the philosophy is epistemological, not ontological.

654. We are as motionless in houses of splender.

655. The philosophy may be seen socratically, as a leavening.

656. Hume: The past does not evidence the future.

657. The probability of any hope, as of any fear, is 0. This is the clear air  
Nietzsche sought to breathe. A clarity of epistemology.

658. As of generality: Change is the experience of meaning.

659. Ontologically, death is the price of presumption. Of the comparisons 
we cannot make.

660. We seek the future in the past, and suffer.

661. End pain in all its forms. What is left is love.

662. Using time to explicate being, the thought gives the meaning of time.

662. Human nature intersects the divine, that neither can be predicated.

663. We trace the deep significance of an indeterminate future.

664. Time explicates being. All of our claims misrepresent time.

665. Why is there something rather than nothing? We cannot make such 
a claim.

666. We cannot conceive of certainties, that otherwise cloak damnation.

667. The mark of Cain: What we think we know.

668. Tragedy is the unsubstantiatable conviction that life is greater 
than death.

669. Multiplicity is the non-identity of points.

670. Subjectivity is a point-wise mapping of multiplicity. That a person, 
talmudically, is a world.

671. Generality is the significant face of multiplicity, by which it is known.
This is the source of concepts of divinity.

672. Two points are indistinguishable against an indistinguishable ground.

673. An indistinguishable ground is unitary.

674. A unitary instance is a sequence of repetitive units.

675. A unit is a moment.

676. A moment is a lapse in time.

677. Faith liberates as skepticism, implicit of futurity:
That every claim is a claim against a living God.

678. A greater infinity of possibility opposes the continuance of any 
physical object, or any phenomenal claim, whose probabilities, 
accordingly, are 0.

679. To emphasize: The thought signifies the concept of time, that an 
object may disappear, that the past cannot guarantee the future. This,
and what it implies, is the redemptive understanding.

680. As: What comes to pass does not matter. In which sense it saves.

681. The thought enables one to live outside it. It enables one to live.

682. Life as art: We can take it as seriously as we like, as seriously as
we wish to take its context and ground.

683. Expectation is supported not by logic, probability, physics, or 
philosophy, but by the psychology of habitual response. Circuited
against a ground of fear.

684. Within the thought, there is no extinction.

685. Our failure to understand? As children to Rembrandt, drawing
in the sand.

686. We suffer the fixed forms of the imagination. By which we 
constitute reality, as in a children's fable.

687. The thought can function deus ex machina, among other aesthetic 
possibilities.

688. Anything can be gotten over, changed, transfigured, redeemed. 
That is the power of the concept of futurity, in the extent and meaning
of its generality, against the ground of everything else.

689. Among possibilities to include: That the archimedean point is
anywhere, including everywhere.

690. The concept of time is benign, supported by the logic of tautology,
how a proposition means.

691. A scientific theory is, eo ipso, underdetermined and overextended, 
so to say heuristic.

692. Salvation is normal to objects.

693. Dante, that the damned know the future: We are not damned, as 
Adam, that we cannot; but live the life of the damned, that we think 
we do.

694. Limiting oneself to what one knows, one cannot suffer.

695. Whenever we suffer, there is, supporting it, an unsupportable
claim.

696. The delineation of the claim and its unsupportability is 
psychotherapy. 

697. The more hate, shame, fear, or pain in one's life, the further
one is from the core of the philosophy.

698. Outside the thought, in its various forms, is pain, despair, and
insanity. The faces of evil.

699. As before: Numbers are discontinuities in logical space. Much as 
objects.

700. We have emerged from a singularity. Time is the evidence.

701. An alternative construction: We see essences, and suffer.

702. Essences are halucinatory, the tragic sense of life.

703. In light of its projections, a reasonable representation of the 
thought is the sun.

704. There are many things we want, about which we prove wrong.
And many things we fear, about which we prove wrong. 

705. Ontologically, nothing is relative. Everything is contingent. 

706. Meditation is psychology, irrelevant to salvation. 

707. Form is a form of generality.

708. The density of molecules is of everything else.

709. Our senses of insignificance are our strongest fantasies. As freewill, 
and predestination.

710. In time, for everything: It is too soon to tell.

711. To find support for a single thought, time would have to end.
Or our capacity to cognize its possibility.

712. Possibility is the logical aspect of time.

713. In the end, the issue of morality resolved to clocks, and chairs.

714. Without the thought, and buried alive, it were better never 
to have been born. 

We are buried alive.

715. The conditions of salvation are entirely logical, and within the
limits of what we know.

716. The thought disconnects the conditions of estrangement.

717. That words are not labels, the pointing gesture ambiguous:
Objects are not fixed, nor the past.

718. That the future decides the reality, fear has no support, or
justification. There is nothing ever to fear.

719. That the probability of any possibility is 0: Any future is equally 
probable. We can justifiably anticipate any futures we like.  

720. We can elect to live the idol of things: Any specific future.

721.  For  {1, 1, 1, 1, . . . }, an = 1, if the next 4 terms are each 1;
[(n-1)/4]+1, if 2. And so the future, in sequence, decides the reality, 
what anything is, in concept and rule.

722. Psychotherapeutically, impulses signify, and identify, 
presumptions. Need is presumptive against time, a living God,
an omnipotent God, the generality, logic and meaning of the world.

723. Thoughts are chemical. The most potent thoughts, the most
potent chemicals.

724. The thought returns us to Eden, that the tree of the 
knowledge of good and evil is a figment of our imagination.

725. Such a thing is incompatible, not with eternity, but with time.
(That samsara is nirvana, that 'time, within the limits of certainty,
is eternity.')

726. The transgression of the Garden, the eating of the fruit, opens
a presumptive future, the kingdom of the damned.

727. Why are we free? God's abundance, the multiplicity of things.

728. Existence maps to each point, whose character is an object.

729. The width of a concept is given by its extremes. Its surface 
area is its generality.

730. Salvation is the limit of skepticism, the extremity of its 
generality.

731. A concept is the sum of its expectations.

732. Everything we see, wherever we look, is the past projected
onto the future.

733. The extremity of the generality of form, of beauty, is sublimity.

734. Philosophy, as salvation, entertains no approximations or
provisional solutions.

735. If the status of the present is provisional, how can the past 
be fixed?

736. The point of skepticism, what it explicates, is the nature and 
meaning of time.

737. How do we recognize the Garden? It is unbounded.