CYCLE
ONE HUNDRED-AND-THREE
1. Because the brain is subdivisible
into four main parts, viz. backbrain, left midbrain,
right midbrain, and forebrain, it should be possible to identify the
subconscious, and hence subman, with the backbrain; the unconscious, and hence woman, with the left
midbrain; the conscious, and hence man, with the right midbrain; and the superconscious, and hence superman, with the
forebrain. Hence where man and woman,
corresponding to the right and left midbrains respectively, appertain to a
phenomenal axis, subman and superman, corresponding
to the backbrain and forebrain respectively,
appertain to a noumenal axis, the axis, effectively,
of the Devil and God. One proceeds, in
purgatorial fashion, from man to God, and therefore I shall argue that such a
progression corresponds, in physiological terms, to that from the right
midbrain to the forebrain, and, in psychological terms, from the conscious to
the superconscious, which is less intellectual than
spiritual. Conversely, one proceeds or,
more correctly, recedes, in diabolical fashion, from subman
to woman, and therefore I will argue that such a regression corresponds, in
physiological terms, to that from the backbrain to
the left midbrain, and, in psychological terms, from the subconscious to the
unconscious, which is less emotional than sensual, or instinctual.
2. The progression of
man towards superman is therefore from the conscious mind, situated in the
right midbrain, towards the superconscious, situated
in the forebrain. The regression from
the subman towards woman, on the other hand, is from
the subconscious, situated in the backbrain, to the
unconscious, situated in the left midbrain.
Man rises towards God. The Devil
sinks towards woman. Such are the
respective fates of the right midbrain/conscious and the backbrain/subconscious.
3. One could argue, in alpha/omega fashion, corresponding to a scientific/religious dichotomy, that
whereas the physiological subdivisions of the brain are scientific, its
psychological subdivisions are religious - a distinction, in short, between negative
and positive, particles and wavicles, objective and
subjective, centrifugal and centripetal, etc., etc. Hence whereas the satanic fall to nature
would be from the backbrain to the left midbrain, the
Fatheristic fall, as it were, to the World would be
from the subconscious to the unconscious.
And where the Christic rise to Heaven would be
from the conscious to the superconscious, the Antichristic rise to the Cosmos would be from the right
midbrain to the forebrain. One would
further have to distinguish, however, between elemental and molecular
physiological subdivisions on the one hand, and between molecular and elemental
psychological subdivisions on the other hand, in order to establish anything
like an objectively comprehensive overall perspective. Hence whereas the
alpha-most cosmic point would probably have to do with an elemental forebrain
(such that contrasted with the molecular forebrain of an intermediate realm of
the light), the omega-most heavenly point would have to do with an elemental superconscious (such that contrasted with the molecular superconscious of an intermediate realm of the spirit).
4. The idealism of the elemental and/or
molecular forebrain vis-à-vis the transcendentalism of the molecular and/or
elemental superconscious; the naturalism of the
elemental and/or molecular backbrain vis-à-vis the
fundamentalism of the molecular and/or elemental subconscious; the materialism
of the elemental and/or molecular right midbrain vis-à-vis the nonconformism of the molecular and/or elemental conscious;
the realism of the elemental and/or molecular left midbrain vis-à-vis the
humanism of the molecular and/or elemental unconscious.
5. When one is into the phenomenal not-self ...
of the intellect, one reads books generally, since books correspond to other
not-selves and are effectively a reflection of the intellectual not-self. When, by contrast, one is into the self ...
of the spirit, one vary rarely if ever reads books, but confines one's use of
the intellect to the service of one's spiritual insights, whence it functions
on a quasi-spiritual basis.
6. However, there is a limit to how much use can
be made of the intellect in this 'bovaryized' way;
for while the spirit, being absolutist, is infinitely willing, the intellect,
being relativistic, is finitely weak, and if over-used by the spirit (as it
all-too-easily can be) may well suffer a nervous breakdown or even cause the
brain to break, leading to intellectual lunacy and complete cerebral madness,
as in the case of Nietzsche, who succumbed to the dominance of the spirit to a
degree which his brain was unable to sustain.
The chances of this happening are always significantly high, once the
spirit gains control of the intellect or, rather, once one allows, through
moral conviction and the development of genius, intellect to serve the
spirit. For the flesh, remember, is
weak, even to the comparatively purgatorial level of the brain.
7. Which is why, ultimately, the intellect must
be left behind, as the spirit soars aloft on the wings of heavenly air and
achieves the transcendence that surpasses all intellectual usage. For the spirit, being noumenal, is capable of
sustaining an absolutist resolve in Oneness with Heaven; the intellect, being
phenomenally aligned with the brain, simply isn't. True enlightenment compels one to leave even
the 'bovaryized' intellect behind, whose
quasi-spirituality was a precondition of true spirituality. Abandoning Purgatory, one soars to Heaven on
the wings of Holy Spirit, the pure essence of which is One
with God in the 'peace that surpasses all understanding' - the Omega Point ...
of the Holy Spirit of Heaven.
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