201. In
eclipsing Romanticism and Classicism, Expressionism and Impressionism paved the
way for the eclipse of Western civilization by universal barbarism, viz. light
art.
202. The
modern age is presided over not by the god of worldly or, indeed, any other
denial, but by the devil of worldly, and other, affirmations.
203. Everywhere the alpha of
immoral folly unashamedly proclaims itself, to the detriment of moral wisdom!
204. There are those for whom
denial of the will through art is an end-in-itself, without reference to the
possibility of divine salvation.
205. Generally, those for
whom worldly denial is an end-in-itself are artists and hard-line Catholics,
for whom worldly salvation is sufficient.
206. Feudalism,
Capitalism, and Socialism are simply different class approaches to the same
goal - namely the pursuit of materialism, and hence power.
207. Feudalism is the
naturalistic approach to power of the ruling class.
208. Capitalism is the
materialistic approach to power of the middle class.
209. Socialism is the
realistic approach to power of the working class.
210. Feudalism, Capitalism,
and Socialism can never provide a solution to the problem of power, but only
perpetuate it according to different class interests.
211. The only way that power
will ever be overcome is through the rejection of class in and by a classless
society whose economic base is communist (with regard to Centre trusteeship).
212. Such a base cannot be
maintained without due reference to a revolutionary religious or moral
superstructure which it is intended to serve.
213. Such a superstructure
can only be transcendentalist, concerned with the advancement of the Holy
Spirit of Heaven through spiritual self-denial.
214. The
less people own materially, the more eligible they will be for divine salvation
in and through the Holy Spirit of Heaven.
215. State Socialism, or
Bolshevism/Stalinism, is a quasi-fascist approach to Socialism, and has little
or nothing to do with Marx.
216. State Socialism is
simply the proletarian equivalent of State Capitalism, or Fascism, as
reflecting the economic dictatorship of the bourgeoisie.
217. Such a dictatorship may
well be in alliance with State Feudalism, the neo-royalist Fascism of the
aristocracy, which was the more genuine mode of Fascism in the twentieth
century.
218. State tyranny was the
twentieth-century equivalent of monarchic tyranny, or unbridled Royalism, and it took the quasi-fascist form of State
Socialism (Bolshevism), the pseudo-fascist form of State Capitalism (Nazism),
and the genuinely fascist form of State Feudalism (Neo-Royalism).
219. Whether dictatorship be
of the aristocracy, the bourgeoisie, or the proletariat, State tyranny is its
inevitable corollary.
220. It is not enough to
overcome tyranny; ultimately the State itself must be (democratically) overcome
in the interests of an expansion of the Church towards the absolutist salvation
of the (Social Theocratic) '
221. The
least objectionable form of the State is a People's Republic, because that is
the only State which is subjectively of the World.
222. Both the bourgeois
(parliamentary) and aristocratic (royalist) forms of the State are objective,
and therefore ranged against the World from contrary standpoints - the
standpoints, respectively, of Purgatory and Hell.
223. The
tyrannical forms of the State are all, in their different ways, fiery
(fundamentalist) manifestations of Hell on Earth.
224. Not until the Church triumphs,
through the Social Theocratic ideology of the Second Coming, over the State ...
will the airy (transcendentalist) manifestation of
Heaven on Earth finally come to pass.
225. Such a Heaven,
necessarily communist, will be at the furthest possible ideological remove from
the fascist hells of State tyranny.
226. Where the fascist State
is diabolical in its noumenal objectivity, the
communist Church, or Centre, will be divine in its noumenal
subjectivity.
227. Thus true Communism
(Centrism, pronounced Center-ism) has nothing
whatsoever to do with either the false (alpha) Communism of Marx (a sort of
Neo-Jehovahesque idealism) or the quasi-fascist State
Socialism of Lenin, Stalin, et al, but is beyond the State in what I have
termed a Social Theocratic Centre.
228. True Communism is the
economic support, germane to a Christ-like sacrifice on the part of the Second
Coming of bearing 'sins of the World', for the religious development of
Transcendentalism.
229. Such a sacrifice would
amount to an acceptance of economic, judicial, and political sovereignties by
the Second Coming in the interests of the People's freedom from such 'sins of
the (republican) World'.
230. One could speak of a
deal being struck between the People and the Second Coming whereby the former
receive religious sovereignty from the latter (in the event of their voting for
it, following his official recognition as Messiah), who agrees to take their
'worldly sins' upon his shoulders in their own moral interests.
231. Thus the Second Coming
offers the People the opportunity of deliverance from 'worldly sins' through
the agency of religious sovereignty - the ultimate sovereignty in the evolution
of sovereignties from secular to divine levels, and no small aspect of
Messianic credibility!
232. Without such an ultimate
sovereignty the People not only remain enslaved to their own 'worldly sins'
within the republican contexts, but remain worshipfully subject to the more
authoritarian aspects of ecclesiastical tradition, including subjection to the
Father.
233. It could be said that
religious sovereignty confers the 'right' to spiritual self-determination
within the institutional framework of a Social Theocratic Centre.
234. With
religious sovereignty, the '
235. The Holy Spirit of
Heaven contrasts absolutely with the Clear Light of the Void, and is thus at
the farthest possible remove from cosmic mysticism.
236. There is nothing
mysterious about the Holy Spirit of Heaven, which is consciousness of the
(lightness of) air.
237. God the Holy Spirit of
Heaven is thus a composite of two factors - the factor of consciousness on the one
hand, and the factor of the air of which it is internally conscious on the
other.
238. God
the Holy Spirit of Heaven is neither consciousness nor air, but internal
consciousness of the air.
239. Hence God, in any
ultimate sense, is dependent on the connection of consciousness with air, and
is only possible on the basis that air is being consciously inhaled, thereby
becoming heavenly.
240. Air is not Heaven by
itself, but only in relation to its conscious inhalation by a consciousness
focused, at the 'crown centre', on the air that is being inhaled.
241. Similarly, consciousness
is not holy spirit by itself, but only in relation to
the air of which it is internally conscious.
242. Such holy spirit
contrasts with unholy, or profane, spirit, which is rooted in the Clear Light
of the Void and enters human consciousness in the form of light energy.
243. A consciousness given
over to optical appreciation of phenomena exists more in terms of profane
spirit than of holy spirit.
244. That man has not died to
the spirit who is overly curious in regard to the phenomenal world.
245. To
die to the spirit in order to be reborn into the Holy Spirit, substituting the
inner noumenal for the outer phenomenal as, transvaluated, one's consciousness becomes focused on the
lightness of air.
246. To live in the spirit is
to suffer the curse of Original Sin which, by making the phenomenal world a
focus of (optical) consciousness, perpetuates the World.
247. The
World, being phenomenal, is merely temporal, and accordingly phenomenal life is
subject to death.
248. Only by rejecting the
World, and hence the Original Sin which perpetuates it, can man live the
Eternal Life of the Holy Spirit of Heaven.
249. By contrast to Original
Sin, such Eternal Life is an Ultimate Grace, for it leads not to suffering, but
to bliss.
250. The bliss of being at
one with the universal self of the air is the bliss of salvation in and through
the Holy Spirit of Heaven.
251. What
began in the light will end in the air, whether this air be natural or, more
probably, supernatural, and hence chemically manufactured.
252. Consciousness
is a slave to perceptions when heathen, a slave to conceptions when Christian,
and free from both perceptions and conceptions when transcendent, and hence
purely receptive of the air.
253. Transcendental
consciousness, stretching beyond things and words, knows nothing but the bliss
of its own joy from being at one with the lightness of air.
254. Whatever
holds men back from experiencing this ultimate consciousness is damnable, and
deserves to perish, whether gradually or presently.
255. Only
a Liberal would have God share the world with the Devil, Man, and Woman for
ever.
256. The will of the Second Coming
is to bring the World to God the Holy Spirit of Heaven by saving those who can
be saved from the Devil, Man, and Woman.
257. To be saved from the
Devil of upper-class Fundamentalism, from the Man of middle-class Nonconformism, and from the Woman of lower-class Humanism
for the God of classless Transcendentalism.
258. To be saved from the
Devil of upper-class poetry, from the Man of middle-class fiction, and from the
Woman of lower-class drama for the God of classless philosophy.
259. To be saved from the
Devil of upper-class strength, from the Man of middle-class goodness, and from
the Woman of lower-class beauty for the God of classless truth.
260. To be saved from the
Father of upper-class time, from the Son of middle-class volume, and from the Mother
of lower-class mass for the Holy Spirit of classless space.
261. To be saved from the
Devil of upper-class fire, from the Man of middle-class water, and from the
Woman of lower-class earth for the God of classless air.
262. To be saved from the
naturalism of upper-class soul, from the materialism of middle-class intellect,
and from the realism of lower-class will for the idealism of classless spirit.
263. To be saved from the
naturalism of upper-class science, from the materialism of middle-class
politics, and from the realism of lower-class economics for the idealism of
classless religion.
264. To be saved from the
authoritarianism of upper-class autocracy, from the parliamentarianism of
middle-class democracy, and from the republicanism of lower-class bureaucracy
for the totalitarianism of classless theocracy.
265. That man who eats but
doesn't defecate soon becomes physically constipated. Likewise, he who reads but doesn't write soon
becomes mentally constipated.
266. To
write is effectively to excrete one's thoughts, which would otherwise pile up
and lead to mental constipation.
267. Writing is of no value
until it has been recycled in book and/or disc format (published) and made
available to be read for mental profit.
268. Sculpture is the most
realistic (worldly) of the Arts, whose basis is the will (earth).
269. Literature is the most
materialistic (purgatorial) of the Arts, whose basis is the intellect (water).
270. Art is the most
naturalistic (hellish) of the Arts, whose basis is the soul (fire).
271. Music is the most
idealistic (heavenly) of the Arts, whose basis is the spirit (air).
272. The eclipse of
literature by art (photography) is a fact of liberal decadence.
273. Literature
is damned to and by art, whether photographic or otherwise.
274. Sculpture is saved to
and by music, whether phonographic or otherwise.
275. To be saved from the
naturalism of upper-class art, from the materialism of middle-class literature,
and from the realism of lower-class sculpture for the idealism of classless
music.
276. The air is polluted just
as much by electronic emissions as by chemical or industrial ones.
277. Electronic pollution of
the airwaves is simply less conspicuous than the cruder, because perceptible,
forms of pollution, but potentially no less damaging!
278. Sight is the sense
through which the negative spirit of optical consciousness mediates with the
world.
279. Hearing is the sense
through which the negative soul of aural consciousness mediates with the world.
280. Smell is the sense
through which the positive spirit of nasal consciousness mediates with the
world.
281. Taste is the sense
through which the negative will of dietary consciousness mediates with the
world.
282. Touch is the sense
through which the positive will of tactile consciousness mediates with the
world.
283. Feeling is the sense
through which the positive soul of racial consciousness mediates with the
world.
284. Feeling, the sixth
sense, is of the blood, and contrasts with hearing, its negative counterpart.
285. Likewise smelling, the
third sense, is of the air, and contrasts with seeing, its negative
counterpart.
286. Similarly, touching, the
fifth sense, is of the flesh, and contrasts with
tasting, its negative counterpart.
287. Thinking is the sense
through which the positive mind of intellectual consciousness mediates with the
world.
288. Talking is the sense
through which the negative mind of social consciousness mediates with the
world.
289. Hence thinking,
effectively a seventh sense, is of the mind, and contrasts with talking, its
negative counterpart.
290. To see, to hear, to
talk, to taste on the one hand, but to smell, to feel, to think, and to touch
on the other - such is the full gamut of sense distinctions.
291. To
be saved, positively, from touch to smell, but damned, positively, from thought
to feeling.
292. To
be saved, negatively, from taste to sight, but damned, negatively, from talk to
hearing.
293. The First World War was
effectively the War of the Father (Kaiser Wilhelm II).
294. The Second World War was
effectively the War of the Son (Hitler).
295. Although there is
unlikely to be a Third World War, logic would suggest that, were it to happen,
it would effectively be a War of the Mother and/or the Holy Spirit (the Second
Coming), assuming one could have such a thing.
296. To
be saved from the supernationalism of the Father, the
nationalism of the Son, and the internationalism of the Mother for the
supra-nationalism of the Holy Spirit.
297. Just as, logically, one
should think in terms of the Holy Spirit of Heaven (rather than of just the
Holy Spirit or Heaven), so it would be logical to think in terms of the Father
of Hell, the Son of Purgatory, and the Mother of the World.
298. The
deceptions of the flesh contrast, relatively, with the conceptions of the mind.
299. Likewise, the receptions
of the air (breath) contrast, absolutely, with the perceptions of the spirit.
300. Like
the spirit, the intellect also makes use of the sense of sight, but it does so
at a conceptual remove from the purely perceptual realm of optical curiosity.