CYCLE THIRTY-ONE
1. Behind, and
therefore anterior to, Christian 'good and evil' is the absolute evil ... of
pagan strength.
2. Beyond, and
therefore posterior to, Christian 'good and evil' is the absolute good ... of
transcendental truth.
3. Christian 'good and evil' is divisible
between nonconformist knowledge and humanist beauty, the former 'evil' from a
Catholic standpoint but 'good' from a Protestant one, the latter 'evil' from a
Protestant standpoint but 'good' from a Catholic one.
4. The Catholic concept of 'good and evil',
which, being Christian, is necessarily phenomenal, was a humanist revolt
against the absolute evil of pagan strength, rooted in the Father (or, more
correctly, His pagan equivalent), which made the phenomenal subjectivity of the
Mother, identifiable with beauty, symbolic of goodness, thereby elevating the
worldly 'Meek' at the expense of the netherworldly
'Proud', in deference to a Christian 'rebirth' and effective transvaluation of values.
5. With Catholicism,
the womb replaces the heart as the focus of moral virtue - virtue being
phenomenally good as opposed, in pagan contexts, to noumenally
evil.
6. Hence, for Catholicism, the Christic context of Purgatory, identifiable with knowledge,
is phenomenally evil, given the 'objective' nature of the purgatorial plane,
and Christ must accordingly stay close to the World, and hence the Mother, if
He is to pass muster as a moral exemplar and champion
of the Meek.
7. Protestantism reverses the Christian concept
of 'good and evil' by conceiving, erroneously, of knowledge as 'good' and
beauty as 'evil', thereby making a moral virtue out of phenomenal evil
(knowledge) in an unequivocally purgatorial allegiance which isolates Christ
from the Mother and effectively condemns the latter to a false identification
with evil, the consequences of which can only be oppressive for the World.
8. With Protestantism, the
brain becomes the focus of moral virtue while the womb is castigated, along
with sex, as moral vice, and this contrary to the fact that it is knowledge
rather than beauty which is phenomenally evil, given its correlation with
purgatorial 'objectivity'.
9. The consequence of the Protestant heresy of
conceiving of knowledge, contrary to Biblical teachings with regard to the
'forbidden tree', as 'good' and beauty as 'evil' ... is a puritanical recoil
from and persecution of sex from the false perspective of its own purgatorial
isolation from the World.
10. Since the phenomenal subjectivity of the womb,
and hence the Mother, is considered 'evil' from a Protestant standpoint, Hell
for Protestants is 'down below' with, as often as not, the heaviness of the World,
viz. sex, the flesh, the womb, etc.
11. In reality, the World
is a phenomenal heaven in its phenomenal subjectivity and fleshy heaviness
which is less an evil than a lesser (in relation to airy lightness) good. It is the overly purgatorial realm of
knowledge which is relatively evil and thus a phenomenal hell which, in the
attractive fatality of damnation, tends, with time, towards the noumenal hell of absolute evil, the heart eclipsing the
brain as the Father replaces Christ in the drift of phenomenal objectivity
towards its noumenal counterpart.
12. It has been said, not without reason, that
knowledge is power, and certainly this is so to the extent that knowledge tends
towards strength when used independently and in defiance of beauty, and thus the
possibility of truth.
13. Analogous to knowledge being power, one could
of course argue, echoing Keats, that beauty is truth, though only to the extent
that we acknowledge a parallel drift of phenomenal subjectivity towards its noumenal counterpart as, tempered by the right kind of
(Messianic) knowledge, the Holy Spirit supersedes the Mother, and the noumenal heaven, centred in the lungs, of absolute good
replaces the phenomenal heaven, centred in the womb, of relative good - the
'good' as upheld and practised by Catholic Christianity.
