301. To touch is not the same
as to feel; to touch is alpha and to feel is omega.
302. To
touch outwardly with the Clear Darkness of Mass, but to touch inwardly with the
Unclear Darkness of the World.
303. To
feel outwardly with the Unholy Will of Mass, but to feel inwardly with the Holy
Will of the World.
304. To
touch outwardly is to strike, whereas to touch inwardly is to knock (bang).
305. To
feel outwardly is to sense, whereas to feel inwardly is to experience.
306. To taste is not the same
as to smell; to taste is alpha and to smell is omega.
307. To
taste outwardly with the Clear Coldness of Volume, but to taste inwardly with
the Unclear Coldness of Purgatory.
308. To
smell outwardly with the Unholy Mind of Volume, but to smell inwardly with the
Holy Mind of Purgatory.
309. To
taste outwardly is to savour, whereas to taste inwardly is to swallow.
310. To
smell outwardly is to sniff, whereas to smell inwardly is to filter (breathe).
311. Philosophy is an
intellectual approach to the spirit; theology a spiritual approach to the
intellect.
312. Poetry is an
intellectual approach to the soul; opera (poetic drama) an emotional approach
to the intellect.
313. Fiction is an
intellectual approach to the will, theatre an instinctual (dramatic) approach
to the intellect.
314. The 'true' artist is
always a Catholic and the 'false' one a Protestant.
315. Art is not about
goodness, which is ethical, but about beauty, which is aesthetical.
316. Religious art places
beauty in the service of truth, so that truth is illustrated beautifully.
317. Truth is vitiated
through beauty, but art is enhanced by religion.
318. Art is the natural
'handmaiden' of religion because beauty has a hankering after truth.
319. To
seek the truth one must first of all be beautiful; for beauty, like art, is the
natural foundation of truth.
320. Beauty, like nature, is
feminine, whereas truth, like culture, is divine.
321. Art is only truly
liberated when used for cultural, as opposed to natural, purposes.
322. Religion appropriates
art to its divine cause and thereby redeems it, rendering it cultural.
323. Left to itself, art is
merely bodily or decorative.
324. Bodily art can be
'religious', but such religion is pagan, and therefore false.
325. Paintings of the
'Madonna and Child' are less cultural than natural, given the mundane
significance of worldly salvation, or motherhood.
326. Women are generally more
natural than men because their lives revolve around pregnancy and motherhood.
327. Women who are especially
well-endowed will find it harder to take the truth seriously than their slimmer
counterparts.
328. Slenderness is a
precondition of salvation; for where there is too much flesh it will be
difficult, if not impossible, to escape its heaviness on the lightness of air.
329. It is not by chance that
corpulent bodies are well to the fore in paintings which best depict the 'fall
of the Damned', since their weight is naturally attracted to the centre of the
earth's gravity.
330. Traditionally, this
centre of earthly gravity has been regarded by Christians as Hell, which is a
region at the farthest possible environmental remove from Heaven, or the
heights of airy lightness.
331. Hence where Hell is down
towards fiery heaviness, heaven is up towards airy lightness, and the World is sundered in two.
332. Before the World there
was only the oriental distinction between God (Jehovah) and the Devil (Satan),
with stellar and solar implications respectively.
333. Christianity
invented the concepts of Hell and Heaven, though both were, and remain,
ever-present realities.
334. Gravity exists, and
nowhere more profoundly than in the bowels of the earth, but so, too, does the
transcendent lightness of air.
335. The
nearest the ancient Greeks came to the concept of Hell was Hades, which was the
abode of the dead.
336. Hades was less a place
of heaviness than of darkness, and therefore contrasted not so much with
lightness as with light.
337. Satan contrasts with
Jehovah not as darkness with light, but as heat (fire) with light.
338. To
divide the planet between the spirit of the East, the intellect of the North,
the will of the South, and the soul of the West.
339. Asian spirituality
vis-à-vis American emotionality on the one hand, and European intellectuality
vis-à-vis African instinctuality (animality)
on the other hand.
340. Spirituality is properly
of Heaven and emotionality, by contrast, properly of Hell.
341. Intellectuality is
properly of Purgatory, and instinctuality, by
contrast, properly of the World.
342. Racially speaking, the
spirituality of
343. Likewise, the instinctuality of
344. Indians are not genuine
Asians but, being racially red, stand closer to their
American counterparts.
345. Logic would suggest
that, being racially red, Indians came to
346. Thus would Indians stand
to Asians as blacks to Europeans - as migrants from a contrary realm.
347. The influx of blacks
into
348. For
'true' Europeans are traditionally no less white than their Asian counterparts
were yellow.
349. White
is the colour of the moon, and hence of purgatorial intellectuality.
350. Yellow
is the colour of the stars, and hence of heavenly spirituality.
351. Red
is the colour of the Sun/Venus, and hence of hellish emotionality.
352. Black
is the colour of the earth, and hence of worldly instinctuality.
353. The
invasion of spirit by soul is paralleled, in the modern world, by the invasion
of intellect by will.
354. The world is a
microcosmic reflection of the cosmos.
355. As
the world draws closer together, so do the races fuse, creating from the
dialectic of attractive opposites a new synthesis which transcends the poles.
356. The
ultimate humanity will be neither black nor white, neither red nor yellow, but
coloured.
357. Such
an ultimate humanity will be more disposed to spirituality than to
emotionality, intellectuality, or instinctuality, but
to a spirituality of the air rather than the stars.
358. This coloured humanity,
being neither red nor yellow, black nor white, will be truly omega-orientated.
359. For
the traditional races are rooted, like their colours, in the alpha, and the
alpha corresponds to the beginning rather than to the end.
360. The
ultimate humanity will be created when the coloured peoples of the West fuse
with the coloured peoples of the East, thereby transcending colour.
361. Yet, ultimate humanity
notwithstanding, man is still, in Nietzsche's memorable words, 'something that
should be overcome.'
362. Such an 'overcoming'
should lead, via a cyborg transition, to post-human
life forms, the brains of which will be artificially supported and sustained in
collectivized contexts.
363. Doubtless the
constitution of these artificially-supported and sustained brains will be
modified in the course of post-human (millennial) time, giving maximum
prominence to the best part of the brain, viz. the forebrain.
364. For
the forebrain is that part of the brain in which superconscious
mind, as opposed to conscious mind (right midbrain), unconscious mind (left
midbrain), or subconscious mind (backbrain) has its
psychological home.
365. Hence a forebrain
collectivization would, I contend, be the ultimate
form of post-human life.
366. The proper place for
such an ultimate post-human life form would be within space centres.
367. For
it is not enough to transcend the body; ultimately, one must also transcend the
earth, thereby escaping from its hellish gravity.
368. Space centres would
enable the ultimate life form to experience the maximum degree of lightness,
thereby experiencing the maximum degree of joy.
369. The space centre is my
omega point (de Chardin), the context of ultimate
salvation in which the Holy Spirit of Heaven comes fully to pass.
370. Air would have to be
pumped into the forebrain collectivizations, as into
all lower and earlier manifestations of post-human life, via an artificial
pump.
371. A context so artificial
that even the air is manufactured in situ and pumped through the forebrain collectivizations.
372. For
without air, there can be no Heaven, and only when one is fully conscious of
the air one breathes will one's consciousness be holy.
373. The
Holy Spirit of Heaven begins in the world, with meditative man, and culminates,
so I contend, in the post-human Beyond of hypermeditating
forebrain collectivizations set in space centres.
374. The public man is
extrovert and the private man introvert.
375. The public man is
objective and the private man subjective.
376. The public man is
collective and the private man individual.
377. The public man is
centrifugal and the private man centripetal.
378. The public man is
superficial and the private man profound.
379. The public man is loud
and the private man quiet.
380. The public man is
devilish and the private man godly.
381. The first God of
nonconformist Purgatory (the Son) shall be the last Devil of fundamentalist
Hell (the Father/Allah), and the last Devil of the humanist World (the Mother)
shall be the first God of transcendentalist Heaven (the Holy Spirit).
382. The
damnation of the phenomenal private in the noumenal
public, and the salvation of the phenomenal public in the noumenal
private.
383. The hellish Devil is
diabolic (the Father) and the worldly Devil feminine (the Mother).
384. The purgatorial God is
masculine (Christ) and the heavenly God divine (the Holy Spirit).
385. The solar Devil is
negatively diabolic (Satan) and the planar Devil negatively feminine (Eve).
386. The lunar God is
negatively masculine (Antichrist) and the stellar God negatively divine
(Jehovah).
387. Unlike
the Father, Who is a positive Devil or, rather, Superdevil,
the Antichrist is a negative God.
388. Unlike
Jehovah, Who is a negative God or, rather, Supergod,
the Mother (Blessed Virgin) is a positive Devil.
389. The
paradox of salvation is that those who were affiliated to the positive Devil,
and thus to the heaviness of the flesh, become liberated by the positive Supergod, and are lifted up (spiritually) on the lightness
of air.
390. The paradox of damnation
is that those who were affiliated to the positive God, and thus to the dullness
of the mind, become enslaved by the positive Superdevil,
and are made to burn (emotionally) in the brightness of blood.
391. The
twentieth century was, by and large, the age of Antichrist, with lunar
capitalism triumphant over the World.
392. Capitalism puts profit,
and therefore materialistic considerations, above people, whereas socialism
puts people, and hence realistic considerations, above profit.
393. There is a sense in
which the capitalist/socialist dichotomy mirrors the ethnic dichotomy between Protestantism
and Catholicism, since the one is affiliated to the lunar Limbo and the other
to the planar World in a sort of masculine/feminine distinction.
394. Britain is as socialist
as it is Catholic, whilst
395. Hence Britain, being a
parliamentary democracy, is overwhelmingly capitalist, whereas Ireland, being a
republican democracy, is comparatively socialist.
396. Journalists are the
worst kind of writers, the merely factual philistines of an alpha-stemming
objectivity.
397. In
Britain, which has a free press, the journalist is literary king, and the
novelist and/or philosopher a mere beggar by comparison.
398. Only societies rooted in
and giving allegiance, through centrifugal objectivity, to the alpha
(symbolized by monarchy) would uphold a free press to the extent of
399. So long as journalists
are free to do and say what they like, the artist-writer will continue to get a
raw deal.
400. To
accept the right of criticism of new books from journalists is to acquiesce in
the dominion of literary philistines and to confirm, willy-nilly, the
artist-writer's subordinate status.