CYCLE TWENTY-FIVE
1. To contrast the individualism of the Few with
the collectivism of the Many, as one would contrast the noumenal
with the phenomenal, the abstract, or non-representational, with the concrete,
or representational, whether in terms of metachemistry
vis-à-vis chemistry or of metaphysics vis-à-vis physics.
2. The individualism of the metachemical
Few is always apparent, since based in an elemental-particle equation, with
especial reference to photons in sensuality and to photinos
in sensibility.
3. The collectivism of the chemical Many is
always quantitative, since based in a molecular-particle equation, with
especial reference to electrons in sensuality and to electrinos
in sensibility.
4. The collectivism of the physical Many is
always qualitative, since centred in a molecular-wavicle
equation, with especial reference to neutrons in sensuality and to neutrinos in
sensibility.
5. The individualism of
the metaphysical Few is always essential, since centred in an elemental-wavicle equation, with especial reference to protons in
sensuality and to protinos in sensibility.
6. Thus individualism can be evil or wise, metachemical or metaphysical, of a scientific persuasion in
the noumenal objectivity of space-time devolution or
of a religious persuasion in the noumenal
subjectivity of time-space evolution.
7. Thus collectivism can be good or foolish,
chemical or physical, of a political persuasion in the phenomenal objectivity
of volume-mass devolution or of an economic persuasion in the phenomenal
subjectivity of mass-volume evolution.
8. Both the objective modes of individualism (metachemical) and collectivism (chemical) are female,
having reference to the primary side of life, whereas both the subjective modes
of individualism (metaphysical) and collectivism (physical) are male, having
reference to the secondary side of life.
9. Hence female-biased societies will be
characterised by either evil individualism or good collectivism, if not a
combination, to varying extents, of both.
10. Hence male-biased societies will be
characterised by either wise individualism or foolish collectivism, if not a
combination, to varying extents, of both.
11. This applies as much to
primal contexts as to supreme ones, since both individualism and collectivism can
be inorganic or organic, and thus either competitively malevolent or
co-operatively benevolent.
12. In a society led by wisdom rather than ruled
by evil, the individualism of gods will take precedence over the collectivism
of both men and women, who will be less vulnerable to the individualism of
devils than would otherwise be the case
13. A society led by religion rather than ruled by
science would be one in which godly truth had superseded manly knowledge and
delivered both men and women (given to strength) from the domination of beauty
- thereby extending essence at the expense of appearance.
14. The primal or inorganic equivalent of such a
supreme society would be one in which antigodly
falsity had superseded antimanly ignorance and
delivered both antimen and antiwomen
(given to weakness) from the domination of ugliness - thereby extending
anti-essence at the expense of anti-appearance.
15. I do not advocate such a society but one, on
the contrary, in which organic factors are hegemonic, and truth can accordingly
lead knowledge and strength away from the truth-excluding or, at any rate,
belittling rule of beauty, whereof scientific appearances are sovereign.
16. Obviously the kind of organic society that I
advocate in relation to 'Kingdom Come' can only come to pass in those countries
within the British Isles which are not so far gone in primacy as to be
incapable of taking supremacy seriously.
I allude, in particular, to
17. It was with these countries in mind that I
first conceived the notion of a Gaelic Federation presided over by a
'God-King', a Second-Coming equivalence and Messianic Redeemer who would
deliver such peoples from worldly sin and/or punishment, were they to vote on a
majority basis for religious sovereignty and the rights that would accrue to
such an ultimate sovereignty in relation to the triadic Beyond.
18. It is for the peoples of these countries to
judge for themselves whether or not they would be better off, culturally and
morally speaking, in 'Kingdom Come' than in the worldly societies in which,
whether as parliamentarians or republicans, Protestants or Catholics, unionists
or nationalists, they currently exist, to the detriment, more often than not,
of their souls.
19. I also happen to believe that a united Ireland
could come to pass within the framework of a Gaelic Federation, since there
would be a new basis for compromise between unionists and nationalists which ensured
that both sides got what they deserved, providing they were prepared to break
with tradition, both political and, above all, religious.
20. I bring the judgement, but it is for others to
judge me and determine whether or not they wish to be delivered from sensuality
to sensibility within the triadic structures of 'Kingdom Come', and achieve
salvation or damnation according to their gender-oriented deserts.
