501. The Last Judgement is no mere figment of the imagination but the will of the Second Coming, whose intention it is to divide the religious wheat from the secular chaff in order that the wheat, and the wheat alone, may be saved.

 

502. The republican tricolour manifestly contradicts the Last Judgement by affirming secular rapprochement between ethnic incommensurables, and is therefore sinful in the eyes of God.

 

503. Modern history teaches us the failure of this Tonean ideal to overcome the religious essence of Ireland.

 

504. Despite appearances to the contrary, modern Ireland remains torn between the wheat and the chaff, Catholics and Protestants, and such will continue to be the case until the former are saved and the latter damned, according to their respective natures.

 

505. There is about Protestantism a protest against the phenomenal self which, whilst arguably Christian, fails to address the salvation of the noumenal self, or spirit.

 

506. Protestantism glories, on the contrary, in the phenomenal not-self, or intellect, which becomes, through the Bible, its focus (necessarily ethical) of religious devotion.

 

507. Thus in abandoning the World, Protestantism made the heretical blunder of embracing Purgatory, with its lunar connotations.

 

508. The intellect, being objective, can only lead to soul, and thus to the noumenal objectivity (objectivism) of the diabolical not-self.

 

509. By contrast to the intellect, the will, being subjective, can only lead to the spirit, and thus to the noumenal subjectivity (subjectivism) of the divine self.

 

510. It is because it is closer, in its phenomenal subjectivity, to the will that Catholicism is the true faith of the World, and its hope, thereby, of divine redemption.

 

511. Catholicism expresses its phenomenal subjectivity through the symbolic personage, appropriately feminine, of the Blessed Virgin, Who is the 'lamp of the World'.

 

512. Salvation can only be achieved, however, when the World rejects its feminine will and achieves, through the Second Coming, the noumenal subjectivity of the Holy Spirit of Heaven, which is divine.

 

513. Compared to republicanism, which is the expression of heathen will, Catholicism is already a paradoxical rejection, through the Blessed Virgin, of worldly will, and thus the flesh.

 

514. But it is not yet an affirmation of spirit, which can only come beyond the World, and hence the scope of 'Mother Church'.

 

515. Such an affirmation of spirit can only come, via the Second Coming, through Social Theocracy, which is the logical successor to Roman Catholicism.

 

516. For Social Theocracy offers, through its gift of religious sovereignty, the right of the People to spiritual self-realization as the Holy Spirit of Heaven.

 

517. It is for this reason that Social Theocracy would be instrumental not only in establishing the Centre, or post-republican context of religious sovereignty in the People, but centres built and staffed for the express purpose of furthering such spiritual self-realization in an appropriately institutionalized framework.

 

518. Hence centres would have to be established, within the Social Theocratic Centre, for the express purpose of enabling the People to develop their status, through religious sovereignty, as the Holy Spirit of Heaven towards its maximum extent.

 

519. Such a status would gradually be advanced, relative to environmental circumstances, beyond the human to the post-human and hence truly millennial contexts of spiritual self-realization.

 

520. Ultimately spiritual self-realization will be transferred from earth centres to space centres, where it will peak in maximum freedom from the earth's gravity.

 

521. For it is one thing to transcend the body and its fleshy gravity (heaviness), but quite another thing to transcend the earth itself!

 

522. Not, however, before the Saved have transcended the body, in post-cyborg millennial contexts, will they be in a position to transcend the earth as well, and thus bring salvation to or near its maximum degree of being.

 

523. Transcending the body in relative terms is easy; the real test will come when mankind moves from the human to the post-human plane, progressively leaving more and more of the body behind.

 

524. That is why I prefer to speak in terms of a cyborg transition from the human to the post-human, during which transcendence of the body will move from relative to absolute levels as, willy-nilly, the brain (or ultimately some higher and/or deeper part of it) becomes artificially supported and sustained in collective contexts.

 

525. Customarily, I have spoken of brain collectivizations followed, in due millennial time, by new-brain collectivizations; though such terms are merely approximate guides to the post-human, and should not be taken too literally!

 

526. More probably, the ongoing process of centro-complexification will result in all but the most spiritual part of the brain (forebrain?) being transcended, as the post-human is refined upon in due process of millennial evolution.

 

527. What I am convinced of, however, is that, whatever its ultimate manifestation, the post-Human will not depart the phenomenal mould of its final setting, but continue in space centres for ever, air manufactured in situ and pumped through to maintain the maximum lightness of being.

 

528. Hence no mystical mumbo-jumbo of the cosmic variety would ever be relevant to the Holy Spirit of Heaven, whose ultimate setting, far from cosmic, would be the most artificial context conceivable.

 

529. Current space centres, or stations, are, it seems to me, a crude intimation of this ultimate context of salvation.

 

530. Sin differs from crime as the subjective from the objective.

 

531. One can no more commit a crime against oneself than sin against others.

 

532. All crime is anti-civilized (barbarous) and all sin is anti-cultural (natural).

 

533. For the civilized man, barbarism is a crime; just as, for the cultured man, nature is a sin.

 

534. The cultured man cannot be highly civilized, nor the civilized man highly cultured.

 

535. As a rule, culture excludes civilization, and vice versa.

 

536. The natural man cannot be highly barbarous, nor the barbarous man (criminal) highly natural (sinful).

 

537. As a rule, sin excludes crime, and vice versa.

 

538. The cultured man is less against nature than beyond it.

 

539. The civilized man is less beyond nature than against it.

 

540. Civilization, which is largely urban and industrial, is a corollary of the Protestant heresy, and heretical is the man who is against nature rather than beyond it!

 

541. Christ Himself was more beyond nature than against it, as confirmed by the Resurrection.

 

542. Such a Christ figures prominently in Catholic teachings, but scarcely at all in the comparatively civilized teachings of Protestant heretics, of whom Puritans were, and remain, the chief exemplars.

 

543. Only a heretic would regard civilization as commensurate with, if not superior than, culture!

 

544. Yet culture is the signpost to Heaven, and he who follows this signpost will be saved from sin and enter into the 'promised land' of the spirit, which is the fulfilment of all culture.

 

545. Culture is the artificiality of the World, and is thus beyond nature.

 

546. But being beyond nature is not, like civilization, to be against it!

 

547. On the contrary, being beyond nature is to point in the transcendent direction of the supernatural, which is beyond culture.

 

548. Prose is the fictional subjectivity of the World, and the genuine artist, or novelist, begins and ends with fiction.

 

549. Poetry is the factual objectivity of Purgatory, and the false artist, or poet, begins and ends with fact.

 

550. Drama is the illusory objectivity of the hellish Behind, and the superfalse artist, or dramatist, begins and ends with illusion.

 

551. Philosophy is the truthful subjectivity of the heavenly Beyond, and the supertrue artist, or philosopher, begins and ends with truth.

 

552. Prose is ruled by the phenomenal subjectivity of writing, which is of the will, and hence feminine.

 

553. Poetry is ruled by the phenomenal objectivity of reading, which is of the intellect, and hence masculine.

 

554. Drama is ruled by the noumenal objectivity of speaking, which is of the soul, and hence diabolic.

 

555. Philosophy is ruled by the noumenal subjectivity of thinking, which is of the spirit, and hence divine.

 

556. In contrast to the philosopher, who is broadly of the Extreme Left, the novelist is moderately left-wing.

 

557. In contrast to the dramatist, who is broadly of the Extreme Right, the poet is moderately right-wing.

 

558. Being moderately left-wing in his phenomenal subjectivity (fiction), the novelist contrasts with the poet, whose phenomenal objectivity (fact) places him in a moderately right-wing position.

 

559. Being absolutely left-wing in his noumenal subjectivity (truth), the philosopher contrasts with the dramatist, whose noumenal objectivity (illusion) places him in an absolutely right-wing position.

 

560. Damnation for the poet is to become a dramatist, like Oscar Wilde.

 

561. Salvation for the novelist is to become a philosopher, like Arthur Koestler.

 

562. I was myself a novelist who became a philosopher, gravitating from beauty to truth, as from the World to the Beyond.

 

563. It was in the aphoristic Beyond that my best philosophy was conceived.

 

564. To be divided against oneself is the beginning of all wisdom.

 

565. Humanity is divisible between those who are divided against themselves, distinguishing spiritual self from physical self, and those who entertain no such self-division.

 

566. Those who are divided against themselves are of the cross and Christian; those, on the contrary, who remain undivided, or homogeneous, are of the star and heathen.

 

567. Until a man accepts and practises self-division, there can be no hope of salvation in the spiritual Beyond.

 

568. The Y-like 'supercross' is less a symbol of self-division than an affirmation of spiritual triumph, and hence the overcoming of the body in heavenly bliss.

 

569. The 'star of David' is divided against itself in the manner of the cross, and is thus Judaic rather than heathen.

 

570. The Y-like emblem of Social Theocracy/Transcendentalism may be regarded as a compromise between the Judaic 'star' and the Christian cross.

 

571. Such an emblem is the transcendent resolution of all self-division and contrasts, absolutely, with the homogeneous star of heathen ignorance.

 

572. Just as self-division was possible in the World of the Christian West, so did (does) it exist in the Heaven of the Judaic East.

 

573. The Judaic self-division was (is) rather more noumenal than phenomenal, whereas the Christian self-division is rather more phenomenal than noumenal.

 

574. The undivided heathen are either of the World, and phallic, or of the Cosmos, and mystical.

 

575. In the one case, that of the worldly heathen, everything is reduced to sex.

 

576. In the other case, that of the cosmic heathen, everything is reduced to light.

 

577. Heathenism is of the Devil, whether noumenally (and cosmic) or phenomenally (and mundane).

 

578. The It-Devil (Satan) rules the diabolic Cosmos and the She-Devil (Cursed Whore) rules the World.

 

579. Christianity is of God, whether phenomenally (and purgatorial) or noumenally (and transcendent).

 

580. The He-God (Christ) rules Purgatory and the It-God (Holy Spirit) rules the transcendental Beyond.

 

581. The It-Devil (Satan) is denied by the Father, and the She-Devil (Cursed Whore) by the Mother.

 

582. Formality, being objective, is a curse of the Devil, whereas informality, being subjective, is a blessing of God.

 

583. To contrast the absolute formality of noumenal objectivity, which is hellish, with the absolute informality of noumenal subjectivity, which is heavenly.

 

584. To contrast the relative formality of phenomenal objectivity, which is purgatorial, with the relative informality of phenomenal subjectivity, which is mundane.

 

585. Fundamentalism is more formal than nonconformism, because fundamentalism corresponds to absolute objectivity and nonconformism, by comparison, to relative objectivity.

 

586. Transcendentalism is more informal than humanism, because transcendentalism corresponds to absolute subjectivity and humanism, by comparison, to relative subjectivity.

 

587. Man is generally formal where woman is informal, since men are by nature objective and women subjective.

 

588. God is the most informal of beings, whose essence is spirit, whereas the Devil is the most formal of feelings, whose appearance is flame.

 

589. Poetry is the formality of knowledge which leads towards the formality of feelings, and hence to a dramatic damnation.

 

590. Fiction is the informality of action which leads towards the informality of being, and hence to a philosophic salvation.

 

LONDON 1993 (Revised 2011)

 

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