As quoted in Terence Mckenna's Invisible Landscape:
"The moment of concrescence may occupy the same position with respect to time that a magnetic
pole of the earth occupies relative to the geomagnetic field of the planet. Like the poles, which
are physically characterized by climatological extreme, the temporal pole would mark a temporal
extreme, the most extreme moment of density of the ingression of novelty, but like the poles, it
would not be apparently different from its space-time environment. Such an understanding of time
would mean no definitive concrescence could take place.
Our theory (Terence and Dennis') is one of progressive spiral involution of time toward a
concrescence, rather than a theory of a static hierarchy of waves, eternally expressed on many
levels. This is because the terminal positions in the King Wen sequence naturally quantify as zero
states. The natural consequence of this is that the terminal sections of an epoch do not contribute
to the valuation assigned to lower levels of that particular section of the hierarchy. This results in a
progressive drop of valuations toward the zero state as any epoch enters its terminal phase. Only
in the situation of final concrescence does the valuation on all levels actually become zero. In fact,
the quantified definition of absolute concrescence is that is it the zero point in the quantified
wave-hierarchy.
The paradox of the concrescence is that as one approaches it, one becomes more free, but
through recognition of the boundary conditions of that modality into which one is being absorbed.
Once concrescence is achieved, ego and Tao are perceived as one, or rather, only Tao is
perceived, but as though it were ego.
The final phase in the process of concrescence, constituting an actual entity, is one complex, fully
determinate feeling. This final phase is termed "satisfaction." It is fully determinate (a) as to its
genesis, (b) as to its objective character for the transcendent creativity, and (c) as to its
prehension- positive or negative- of every item in its universe. (Whitehead 1969, pp. 30-31)"
"We find here the final application of the doctrine of objective immortality. Throughout the
perishing occasions in the life of each temporal Creature, the inward source of distaste or of
refreshment, the judge arising out of the very nature of things, redeemer or goddess of mischief, is
the transformation of Itself, everlasting in the Being of God. In this way, the insistent craving is
justified-the insistent craving that zest for existence be refreshed by the ever-present, unfading
importance of our immediate actions, which perish and yet live for evermore."
"In the inescapable flux, there is something that abides; in the overwhelming permanence, there is
an element that escapes into flux. Permanence can be snatched only out of flux; and the passing
moment can find its adequate intensity only by its submission to permanence."
"Thus the universe is to be conceived as attaining the active self-expression of its own variety of
opposites of its own freedom and its own necessity, of its own multiplicity and its own unity, of its
own imperfection and its own perfection. All the opposites are elements in the nature of things,
and are incorrigibly there. The concept of God is the way in which we understand this incredible
fact that what cannot be, yet is."
"The theme of Cosmology, which is the basis of all religions, is the story of the dynamic effort of
the World passing into everlasting unity, and of the static majesty of God's vision, accomplishing
its purpose of completion by absorption of the World's multiplicity of effort."
"The oneness of the universe, and the oneness of each element of the universe, repeat themselves
to the crack of doom in the creative advance from creature to creature, each creature including in
itself the whole of history and exemplifying the self-identity of things and their mutual diversities."