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
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 '
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)
