401. There can be no free
literature while journalistic freedom continues to be the norm!
402. The Second Coming, being
partial to heavenly evaluations, would not endorse a free press, but would
strive, with all the means at his disposal, to curb and muzzle it!
403. Societies which struggle
towards Heaven will have scant regard for journalistic freedoms, preferring to
curtail and transmute them in accordance with their omega-oriented
subjectivity.
404. When journalists invade
literature, as they frequently do in open societies, the result tends to be a
crude subversion of fiction along tediously factual lines.
405. A society dominated by
the philistine can only produce a correspondingly philistine literature, in
which the journalist poses as an artist.
406. The
bulk of modern British literature, both fictional and nonfictional,
is journalism-in-disguise, the journalist, and often enough his political
and/or professorial counterpart, decked out as an artist.
407. When philistinism passes
for art, as it often does in Britain, the possibility of genuine literature is
rendered all the more remote, since its subversion is everywhere manifest, and
the bogus article will be taken for the 'real McCoy'.
408. It is not that genuine
literature cannot be written in a philistine age or society; rather is it a
case of such literature not being published by the philistine powers-that-be.
409. No self-respecting
artist would ever deign to become a journalist, much less a professor of
literature, just to secure himself, or some publisher, a guaranteed reading
public.
410. One is either an artist,
and moral, or a journalist, and immoral, and the one can no more become the
other than God and the Devil can change places.
411. The
great thing about fiction is that it is subjective, not dependent on factual
objectivity, like science (or, for that matter, journalism), but an art form
purely and simply.
412. The finest and most
genuine artists are not only subjective, but celibate moreover.
413. When subjective beauty
is stepped up to its full we get the finest art; but when such beauty is
transcended by and in the truth we get philosophy, which is more than the
product of celibates: it is the product, effectively, of literary saints.
414. The
artist, no matter how celibate, does not entirely abandon the World; for to do
so would be to abandon beauty, and hence art.
415. Only the
philosopher-saint can truly be said to have abandoned the World (assuming he
was ever partial to it in the first place); for his genius operates on the
level of God, and thus in relation to the heavenly Beyond.
416. The
Second Coming is the ultimate philosopher, the 'philosopher-king', whose
conceptualized perception of truth is so profound that he has become
effectively omniscient, and hence divine.
417. In
England, which has no respect for the pursuit of truth, only the pursuit of
power or, rather, of power through wealth is admired.
418. America has even more
respect for the pursuit of power through wealth than Britain, outdoing even the
old imperial powers in immorality.
419.
420. Bad societies do not
become good and holy just because one would like them to; on the contrary, they
tend to become progressively worse.
421. When freedom is interpreted
not in terms of release from sin but, rather, in regard to unrestrained
freedom-of-action in whatever sphere, then such freedom breeds not morality but
the grossest immorality, and the corruption that is its sordid corollary.
422. A society which upholds
the 'freedom' of the individual to pursue wealth and power is fundamentally
immoral, since rooted not in Christ, still less in the Holy Spirit, but in the
Antichrist of capitalist materialism.
423. Such 'freedoms' tend to
corrupt the individual from the path of righteousness, which is deliverance
from sin and the attainment, thereby, of spiritual salvation.
424. The pursuit of wealth
may not be rooted in the Devil as such, but it can quickly degenerate from the
negative God of Antichrist capitalism to either the negative Devil of Antimother debauchery or the negative Superdevil
of Antifather tyranny, or both.
425. Hence wealth,
corresponding to a purgatorial alpha, blocks one off from the omega and exposes
its victims to the alphas of contiguous spectra, including power and fame.
426. Fame is power in the
World rather than power over or above it, in the contexts of wealth and
political influence.
427. Because fame is worldly
power, it has close associations with debauchery and other kinds of mortal sin,
being fundamentally feminine.
428. Fame is merely apparent,
but glory is essential, being the prerogative of men of genius, whether
artistic or holy.
429. Christ rose up in
transcendent glory and is accordingly worshipped (rather than simply admired)
by his faithful followers.
430. Devotion to art is the
worldly equivalent of religious worship, and such devotion is never more
justified than when the art is genuine and the artist worthy of respect in
consequence.
431. From
devotion to beautiful things to worship of the truth, whether through beauty
or, preferably, in spiritual contemplation.
432. When the truth is
actually lived rather than simply respected, worship is transcended by
self-realization in the joyful salvation of the Holy Spirit of Heaven.
433. The difference between
worshipping Christ for his divine achievement and being free to be the Holy
Spirit of Heaven is nothing less than that between Christianity and Social
Transcendentalism.
434. It is the will of the
Second Coming to liberate the World from its worship of the truth and grant it
the privilege, through Social Transcendentalism, of actually experiencing
truth.
435. Hence the Second Coming
desires nothing less than to set the Christianity of the World, viz. Catholicism,
free from its worship of Christ in order that the Holy Spirit of Heaven may
come absolutely to pass.
436. When philosophy is most
true to itself it is aphoristic, because aphorisms, being subjective, are the
best means of conveying space.
437. When philosophy is least
true to itself it is monologuistic, because
monologues, though still subjective, are quasi-prosodic, and hence closer to
mass.
438. When philosophy is most
false to itself it is dialoguistic, because
dialogues, being objective, are quasi-dramatic, and
hence closer to time.
439. When
philosophy is least false to itself it is essayistic, because essays, though
still objective, are quasi-poetic, and hence closer to volume.
440. Hence
one could speak of the division of philosophy between the most and least true
genres of aphorisms and monologues on the one hand, and between the least and
most false genres of essays and dialogues on the other hand.
441. This division
effectively establishes a subjective/objective distinction in which true
philosophy, whether noumenal and divine or phenomenal
and feminine, has to struggle against false philosophy, whether phenomenal and
masculine or noumenal and diabolic.
442. Such a struggle is
effectively two-fold, with aphorisms against dialogues in the noumenal context, and monologues against essays in the
phenomenal one.
443. The aphorism is
essentially a classless approach to philosophy which mirrors the heavenly.
444. The dialogue is
fundamentally an upper-class approach to philosophy which mirrors the hellish.
445. The essay is essentially
a middle-class approach to philosophy which mirrors the purgatorial.
446. The monologue is
fundamentally a lower-class approach to philosophy which mirrors the mundane.
447. When the '
448. To distinguish the
absolutely heathen from the relatively heathen on the basis of a cosmic/worldly
dichotomy, with the former noumenal and the latter
phenomenal.
449. Hence the noumenal objectivity (objectivism) of the absolutely
heathen vis-à-vis the phenomenal subjectivity of the relatively heathen.
450. To distinguish the
relatively Christian from the absolutely Christian on the basis of a
purgatorial/heavenly dichotomy, with the former phenomenal and the latter noumenal.
451. Hence the phenomenal
objectivity of the relatively Christian vis-à-vis the noumenal
subjectivity (subjectivism) of the absolutely Christian.
452. Absolute heathens are
rooted in the Clear Light of the Void, whereas absolute Christians are centred
in the Holy Spirit of Heaven.
453. Relative heathens are
rooted in the Clear Darkness of Mass, whereas relative Christians are centred
in the Holy Mind of Purgatory.
454. There
is a sense in which, while Protestantism is relative Christianity, Catholicism
is both heathen and absolute Christianity, the World and an aspiration towards
the heavenly Beyond.
455. When
absolute Christianity is liberated from heathen Christianity, the result will
be Social Theocracy.
456. Social Theocracy is the
absolute Christianity of the Holy Spirit of Heaven.
457. Hence Social Theocracy
is the next logical step beyond Roman Catholicism, the deliverance of the World
from its sin and correlative elevation to perfect grace.
458. Such perfect grace can
also be achieved within the divine spectrum itself, when Jews are delivered
from Judaic guilt and abandon the light for the lightness of air.
459. Abandoning
fundamentalist transcendentalism, Jews will achieve Social Transcendentalism,
which is their equivalent of Social Theocracy.
460. Social Theocracy and
Social Transcendentalism are thus two approaches to the same divine end - the
indirect approach of Catholics and the direct approach of Judaists.
461. Either
way, one is not dealing with the absolute heathenism of the Clear Light of the
Void, but with the absolute Christianity/Judaism of the Holy Spirit of Heaven.
462. Heathen peoples live
under the star, whether the star is absolute, and unbounded, or relative, and
bounded.
463. The
absolute star is noumenally objective, and the
relative star phenomenally subjective.
464. Hence a distinction
between diabolic fundamentalism and feminine humanism.
465. Christian peoples live
under the cross, whether the cross be relative, and
unbounded, or absolute, and bounded.
466. The
relative cross is phenomenally objective, and the absolute cross noumenally subjective.
467. Hence a distinction
between masculine nonconformism and divine
transcendentalism.
468. To
distinguish between the hell of diabolic fundamentalism and the heaven of
divine transcendentalism, as between the Devil and God.
469. To
distinguish between the purgatory of masculine nonconformism
and the world of feminine humanism, as between man and woman.
470. It is always harder to
'take up' the cross than to follow the star.
471. The
relative cross was established at the expense of the absolute star, the Son
against the Father.
472. The
absolute cross will be established at the expense of the relative star, the
Holy Spirit against the Mother.
473. The
absolute cross, or supercross, will replace the
cross, as Christian humanity gravitate from Christ to the Holy Spirit of Heaven
via the Second Coming.
474. With
the coming of the supercross, the absolute star, or
superstar, will finally be cast down from the world, as God advances at the
Devil's expense.
475. For
the world of the supercross, which is the '
476. The Holy Spirit of
Heaven can only come into its universal glory at the expense of the Clear Light
of the Void, which is its fundamentalist enemy.
477. The 'Star of David' is
no superstar but a sort of paradoxical supercross
formed by the crossing of two triangles.
478. Such
a paradoxical supercross reflects the fundamentalist
transcendentalism of Judaism, whose God is not the Clear Light of the Void, but
Jehovah.
479. When
480. Likewise, when Ireland
achieves Social Theocracy through the Second Coming, it will abandon Christ for
the Holy Spirit of Heaven, modifying its emblem (the cross) accordingly.
481. The achievement of
salvation can only come with the will of the respective peoples expressed
democratically.
482. What applies to the
above-mentioned countries also applies to a host of others, whose entitlement
to salvation warrants democratic approval.
483. When democracy 'gives
way' to the ultimate theocracy, then and only then will the '
484. What the Second Coming
offers his 'chosen people(s)' is the option on religious sovereignty, and thus
the 'right' to self-realization.
485. Institutionalized
self-realization is only possible for a people who have democratically opted to
become the Holy Spirit of Heaven.
486. In
democratically opting for religious sovereignty, the People would be delivered
from their political sovereignty, and thus from republican 'sins of the World'.
487. The deliverance of the
People from their 'republican sins' is only possible through the Second Coming,
who will take such sins upon himself in a Christ-like sacrifice.
488. And
taking worldly sins upon himself, the Second Coming would be politically
empowered to serve the religiously-sovereign People(s) in the interests of
their salvation.
489. The '
490. This centralized service
will of course embrace economic and judicial as well as political matters,
since it is imperative that the religiously-sovereign People, viz. the Holy
Spirit of Heaven, are not compromised by such 'sins of the World' themselves.
491. Were the Irish people to
vote for religious sovereignty, Ireland would cease to be a Catholic Republic
and become, instead, a Social Theocratic Centre.
492. The use of the term
'Centre' implies a context of religious sovereignty, and thereby contrasts, as
Heaven to the World, with the context of political sovereignty generically
termed a republic.
493. Unlike
republicans, the Second Coming would not be hamstrung by a tricolour in his approach
to
494. The Second Coming knows
that there can only be one solution to
495. This context of
religious sovereignty which I have termed a Centre would have its own emblem in
the form of a supercross (Y), and not therefore be
partial to republican emblems, like the tricolour.
496. For the tricolour
symbolizes secular unity between Catholics and Protestants (Anglicans and
Presbyterians), and is therefore irrelevant to the context of religious
sovereignty.
497. Those entitled to
religious sovereignty are either of alpha Heaven (Jews) or the World
(Catholics), and are therefore effectively subjective.
498. Objective peoples,
whether of Purgatory (Protestants) or Hell (fundamentalists), would not be
entitled to religious sovereignty (short of converting to Catholicism if
Protestant or to Judaism if fundamentalist), and would therefore be excluded
from the scope of Social Theocracy and its emblematic supercross.
499. One can no more turn a
God's people into a secular people than a Devil's people into a religious
people.
500. The
religious wheat will have to be divided from the secular chaff, in order that
the '