CYCLE
TWENTY-ONE
1. Some pages ago I described the Father as quasi-fundamentalist
and the Holy Ghost, by contrast, as quasi-transcendentalist vis-à-vis genuine
fundamentalism and transcendentalism (as, for example, of Allah and the Holy
Spirit of Heaven), and I thought I was being pretty accurate. But it has since occurred to me that I would
have been still more accurate to describe the Father and the Holy Ghost as
pseudo-fundamentalist and pseudo-transcendentalist respectively, bearing in
mind their relevance to the cerebral sphere of purgatorial nonconformism. For the emotional brain is no closer to the
genuine fundamentalism of the heart than ... the spiritual brain to the genuine
transcendentalism of the lungs. Appertaining to the overall cerebral sphere of the brain, the trinitarian 'Three in One’ has reference to a
Dissenter/Puritan/Roman-Catholic spectrum which is a nonconformist
end-in-itself rather than a means to a higher end like, for instance,
transcendentalism. One gets to
this end-in-itself from the starting-point or base of the phallus, conceived as
the Antichristic precondition of, in particular,
cerebral redemption in Christ.
2. Hence the diagonal axis of 'rising
vegetation', as I have described the evolutionary rise from phallus to brain,
is based in realism and culminates in nonconformism,
whether in relation to the Father, the Son, or the Holy Ghost. Based in fleshy sin and culminating in
cerebral grace, the grace of the word 'made flesh' with regard to emotional,
intellectual, and spiritual options ... roughly corresponding
to reading, writing, and praying. Now it
can be said of the base of this diagonal axis, this mass-volume continuum, that
it may sometimes involve a quasi-nonconformist tendency, just as its apex may
occasionally take on a quasi-realist guise, as, for instance, with reference to
the word being 'made flesh'. That is
where and how notions of 'quasiness' can be
entertained and ascribed. In other words, with reference to opposites within the same axis
and/or continuum.
3. Yet no such ascription can reasonably be
applied to something in relation to one or other components of a different
axis, say Dissenter nonconformism being described as
quasi-fundamentalist in relation to Islamic fundamentalism. For this latter appertains to the axis of
'falling fire', the space-time continuum, wherein notions of 'quasiness' should be confined. Compared to what is fundamentalist, the
Dissenter nonconformism of the Father is
pseudo-fundamentalist, since fundamentalism is not only not of the brain, whether
emotionally or otherwise, it is subfeminine rather
than submasculine, the subfemininity
of diabolic sensibility as opposed to the submasculinity
of purgatorial sensibility in its emotional mode. Likewise, the Catholic nonconformism
of the Holy Spirit is pseudo-transcendentalist, since transcendentalism is not
of the brain, even in its spiritual, or conscious, mode, but of the lungs, and
such a status is rather more supermasculine, or
(meta)noumenally subjective, than masculine or, at
best, pseudo-supermasculine with regard to the
spiritual aspect of the brain (the Holy Ghost).
4. Hence if Christianity at its worst is no more
than pseudo-fundamentalist, at its best it is no more than
pseudo-transcendentalist, the Presbyterian and Roman Catholic extremes of the
Trinity still pertaining, together with the Puritan middle-ground, to nonconformism.
