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 2008)