CYCLE FORTY-FOUR
1. DRESS AND SKIRT. In sartorial terms, it could be said that the
dress takes over from where the kaftan, or
smock/pantaloons combination, leaves off.
That is to say, it is a phenomenal mode of feminine attire with an
absolutist correlation such that would sexually translate in terms of its
wearer being penetrated from behind whilst on her hands and knees. This approach to phenomenal heterosexuality
is of the Father vis-à-vis the Mother, and contrasts with the face-to-face
phenomenal heterosexuality, more analogous to football than to rugby, of the
World per se, in which both partners are in a horizontal
position. Hence whereas the absolutist
mode of phenomenal heterosexuality parallels the absolutist mode of noumenal heterosexuality, in which the female, effectively superfeminine, is being penetrated from behind whilst in a
vertical position, the relativistic mode of phenomenal heterosexuality
parallels the no-less relativistic mode of noumenal
heterosexuality, in which male and female sit in a face-to-face posture with
their legs intertwined in what I regard as a 'Star of David'-like manner. In the contexts of noumenal
heterosexuality, then, we have a Superheathen
correlation; in the contexts of phenomenal heterosexuality, by contrast, the
correlation is Heathen. The relativistic
mode of phenomenal heterosexuality does of course follow from the fact that the
female is dressed in a skirt, that more relative mode (in relation to the
dress) of feminine attire, and is therefore entitled to be penetrated in an
equally relative, and hence face-to-face, manner. Hence from saris (as already discussed) to
kaftans in the Superheathen contexts, and from
dresses to skirts in the Heathen ones, neither of which would have any
applicability to Christian and/or Superchristian
contexts, which, as we have argued, are beyond gender clashes.
2. THE SPIRITUALITY OF
SPACE. From the right-wing nature of
Mass to the extreme right-wing supernature of Time
with regard to the Heathen and Superheathen contexts,
but from the left-wing culture of Volume to the extreme left-wing superculture of Space with regard to the Christian and Superchristian contexts.
From the sensuality of Mass to the emotionality of
Time, as from woman to the Devil, and from the intellectuality of Volume to the
spirituality of Space, as from man to God. The 'peace that passeth
all understanding' is the spirituality of Space (necessarily spaced) that stems
from the intellectuality of Volume (necessarily quasi-spiritual, or
thoughtful), the path from Christianity to Superchristianity,
Christ to the Holy Spirit of Heaven.
3. TRANSMUTATION OF
MASS. Strictly speaking, Mass is not of
Christianity. Nevertheless the fact that
Catholicism embraces Mass through the Eucharist has ensured the loyalty of the
masses to the Church. For the mass man
is not capable of Volume to anything like the same extent as the intellectual,
and therefore his loyalty to the Church is predicated upon its willingness to
compromise with Mass, without which one would have the kind of situation which
is more characteristic, it seems to me, of the Puritan and Presbyterian
churches, whose followers are overwhelmingly drawn from the middle class. Obviously neither of these Protestant
denominations can secure mass support, and for the simple reason that their
focus is too narrowly and pedantically voluminous, with particular regard to
the (heathen) Son and the (heathen) Father in both writing and reading, to
greatly appeal to the masses. Yet you
cannot take Mass to Space, and therefore one of the major challenges facing the
Superchristianity of 'Kingdom Come' will be to
effect, gradually and artificially, the transmutation of Mass towards
quasi-spiritual Volume, in order that the goal of religious striving in Space
can eventually be obtained to by as many people as possible.
4. TRIANGULAR AND OBLIQUE
SALUTING. Contrast the triangular
saluting of, say, the American and British military establishments with the
oblique or extended-arm saluting of Fascism and Communism respectively, as one
would contrast Heathen with Christian triads.
For there would appear to be a distinctly Heathen/Christian dichotomy
between these contrary modes of saluting, the triangular mode arguably Heathen
in the American context and Superheathen in the
British one, where we can contrast the angle of the hand forming a right angle
with the head in the one context ... with the hand being held parallel to the
head in the other context, as though in a distinction between democratic and
autocratic criteria, the Americans paradoxically more phenomenal than noumenal in saluting terms by dint, I can only surmise, of
the absence of royalism from their military, and this
contrary to their general bias towards the Superheathen
elsewhere (as in sporting, culinary, and other contexts already discussed in
this book). However, with the fascist
and communist types of saluting, the distinction is less between the angle of
the hand ... as between the fact that the hand is closed into a fist in the
communist context and extended in open-ended fashion in the fascist one,
thereby confirming, it seems to me, the twin poles of a quasi-Christian
orientation, albeit one compromised by Heathen, and therefore democratic,
precedent ... as characteristic, in particular, of the Anglo-American West. These twin poles would be of the Virgin in
the communist case and of the Holy Spirit in the fascist one, the former
effectively symbolic of a Christian Hell and the latter of a Christian Heaven,
the one deriving its sensuous essence from Mass and the other deriving its
spiritual essence from Space. Be that as
it may, the angle of the hand in the fascist salute is, like the democratic
salute especially favoured by the American military, at right angles to the
head, and this suggests to me a phenomenal status properly germane to a quasi-Christian
ideology. My own preferred option for
oblique saluting would be to make the hand parallel to the head, so that its
angle is switched from the horizontal to the vertical, as it were, in what
would be a noumenal correlation having its basis in a
resolve to further a Saturn-oriented transcendentalism and, in keeping with the
rejection of all triangular traditions, the establishment, thereby, of 'Kingdom
Come'. This ultimate mode of oblique
saluting would be antithetical to the British mode of triangular saluting, a Superchristian as opposed to a Superheathen
mode which leaves both communist and fascist saluting behind ... as it points
the People towards their noumenal salvation in the
Holy Spirit of Heaven.
5. BENT-ARM SALUTING. Besides the oblique saluting of both the
communist and fascist extremes, there was also an intermediate, or
middle-ground, mode of saluting which involved the forearm being held at right
angles to the upper arm in what could be described as a bent-arm salute. Now this bent-arm salute could be communist
or fascist, with a clenched fist or an open hand, and thus it would seem that
its exponent could approach the middle ground from contrary points of view,
which is to say, either from below or above, with regard to a kind of stemming
from the Blessed Virgin in the communist case or to a descent from the Holy
Ghost in the fascist one, each mode of saluting approaching the intermediate
realm of the Christ Child from a contrary direction, given the Orthodox and
Roman Catholic antecedents of Communism and Fascism.
6. SYNTHETIC
DELIVERANCE. Unlike Communism and
Fascism, Social Transcendentalism will not favour the use of either clenched
fist or open-hand saluting, whether in absolute or relative terms, that is to
say, whether with regard to the extended or bent arm, but will allow for both
modes of saluting according to their relevance to any given context. For Social Transcendentalism aims to deliver
Christian humanity from the phenomenal schism into which their ancestors were historically
plunged by the separation of Orthodox from Roman Church, to deliver them, I
say, from this tragic schism into the noumenal
absolutism of a Superchristian resolve, wherein both
Hell and Heaven will be accorded due recognition for what they are rather than
confused or interchanged or, worse still, subjected to contrary
interpretations, so that, as in the communist case, it is possible to regard
what is effectively Hell as Heaven, and thus to arrive at contrary
interpretations of paradise, interpretations which spawned not only the
distinction between Orthodoxy and Romanism, but, in the twentieth century, that
between Communism and Fascism! We cannot
allow such a schism to occur again! We
cannot tolerate a situation whereby people with more affiliation to the Virgin
Mary than to the Holy Ghost can sincerely, if naively, believe that they are
closer to Heaven than to Hell! In short,
the entire tradition of Christian ambivalence with regard to the respective standings
of the Virgin Mary and the Holy Ghost must be repudiated, so that there can be
no question of Superchristianity making the same
mistake - one relative, so I contend, to a phenomenal precondition. On the contrary, Social Transcendentalism
will make no bones about the fact that those whose affiliation is to the Mary
Child, the noumenal equivalent of the Blessed Virgin,
are in and of Hell, whereas those whose affiliation, by contrast, is to the
Holy Spirit of Heaven, the noumenal equivalent of the
Holy Ghost, are in and of Heaven. And Social
Transcendentalism categorically maintains that Hell exists to protect Heaven,
to ensure that there can be a Heaven to which the Saved, meaning supermasculine elements, will have access, while the
Damned, comprised of subfeminine elements, remain
segregated off from them in their vacuous hells. It is because it accepts both Hell and Heaven in
the one society that Social Transcendentalism will allow for and expect
contrary modes of saluting - the Damned, comprised mainly of females, entitled
to clenched fist salutes in both absolute and relative modes (depending on the
context), and the Saved, comprised mainly of masculine elements, entitled to
open-hand saluting in both relative and absolute modes (again depending on the
context). Thus Social Transcendentalism
will transcend the schism of Christian tradition which, as we have argued,
manifested in the distinction between Communism and Fascism, and their contrary
modes of saluting.
7. SPORTING ANALOGUES. An example, relative to sport, of the
applicability of contrary modes of extended- and/or bent-arm saluting would be:
extended arm with clenched fist salute of women vis-à-vis Camogie,
but bent-arm clenched fist salute of women vis-à-vis ladies Gaelic Football in
what would be a distinction, germane to Christianity, between the Blessed
Virgin and a female approach to the Christ Child. Likewise, bent-arm open-hand salute of men
vis-à-vis Gaelic Football, but extended arm with open-hand salute of men
vis-à-vis Hurling in what would be a distinction, again germane to
Christianity, between the male approach to the Christ Child and the Holy
Ghost. However, in both male modes of
saluting, which would have the hand held at an angle to the head consonant with
the phenomenality of fascist saluting, one would effectively
have a Christian Heaven, whereas in both female modes of saluting, which would
have the fist held at an angle to the head consonant with the phenomenality of communist saluting, one would just as
effectively have a Christian Hell, whether or not its exponents were aware of
the fact. Thus a distinction, analogous
to fascistic and communistic alternatives, between Hurling and Gaelic Football
on the one hand, and between ladies Gaelic and Camogie
on the other hand or, rather, fist. Only
in Social Transcendentalism would such a distinction cease to exist, but then
all such sports would have to be played indoors to qualify for a noumenal status germane to a Superchristian
resolve, with the clenched fist angled parallel to the head in the hellish
contexts of indoor Camogie (absolute) and ladies
Gaelic (relative), and the open hand held parallel to the head in the heavenly
contexts of indoor Gaelic Football (relative) and Hurling (absolute). Unlike Christianity, Social Transcendentalism
comes clean, on a gender basis, about Hell and Heaven, the Mary Child and the
Holy Spirit of Heaven, and it does so through the Second Coming, or Messianic
equivalence thereof, who is the arbiter between Hell and Heaven, the subfeminine and the supermasculine. And the reward of this candour for mankind is
the Superchristian Eternity which will be beyond the
possibility of schism and its attendant delusions. Divided within itself, Social
Transcendentalism will embrace the contrary modes of saluting relative to both
Hell and Heaven.
