1. I suppose that anyone who, in relation to the
mass-volume axis of 'rising vegetation', is more phallus than brain ... must
appear to his sensible counterpart as, in active slang parlance, a 'fuck***
little prick' - the sensual opposite, in effect, of a 'sodd***
big prick'.
2. Likewise, anyone who, in relation to the
time-space axis of 'rising air', is more ears than lungs ... must appear to his
sensible counterpart as, in active slang parlance, a 'frigg***
little bum' - the sensual opposite, in effect, of a 'snogg***
big bum'.
3. Conversely, anyone who, in relation to the
space-time axis of 'falling fire', is more heart than eyes ... must appear to
her sensual counterpart as, in active slang parlance, a 'frigg***
little jerk' - the sensible opposite, in effect, of a 'snogg***
big jerk'.
4. Likewise, anyone who, in relation to the
volume-mass axis of 'falling water', is more womb than tongue ... must appear
to her sensual counterpart as, in active slang parlance, a 'fuck*** little cunt' - the sensible opposite, in effect, of a 'sodd*** big cunt'.
5. Thus it would seem, if I have guessed
correctly, that whereas the 'rising' contexts of vegetation and air lend
themselves to the notion that the 'risen' is big and the 'unrisen'
small, the 'falling' contexts of fire and water lend themselves, by contrast,
to the contrary notion - namely, that the 'fallen' is small and the 'unfallen' big. And
this despite the fact that the 'fallen' corresponds to a deliverance from
sensuality to sensibility, alpha to omega, outer to inner.
6. What determines the natures of 'big' and
'small' in relation to any given axis ... would seem to be the distinction
between higher and lower planes, whether phenomenal or noumenal,
and the correspondence of 'big' with the higher but 'small' with the lower
planes, irrespective of whether with regard to sensuality or to sensibility.
7. In denigratory
slang terms, 'prick' is of course synonymous with masculine/male; 'cunt' is synonymous with feminine/female; 'bum' is synonymous
with divine/god; and 'jerk' is synonymous with diabolic/devil.
8. In terms of verbal expletives, 'fucking' has
relevance to the plane of mass, whether in relation to 'pricks' (massive) or to
'cunts' (massed).
9. Likewise, 'sodding'
has relevance to the plane of volume, whether in relation to 'cunts' (volumetric) or to 'pricks' (voluminous).
10. Similarly, 'frigging' has relevance to the
plane of time, whether in relation to 'bums' (sequential) or to 'jerks'
(repetitive).
11. Finally, 'snogging'
has relevance to the plane of space, whether in relation to 'jerks' (spatial)
or to 'bums' (spaced).
12. The philosopher does
not have to use verbal expletives, nor indeed their correlative nouns, but he
should certainly strive, if methodical, to understand them and, if possible,
present them in a more logical framework!
13. One should beware, if idealistic, of
spiritual greed; for true spirituality is not about egocentrically interfering
with the breath and striving to breathe as deeply or regularly as
possible! On the contrary, true
spirituality is about letting the lungs 'speak for themselves' and thus simply
'tuning-in' to their inhalatory/exhalatory
fluctuations.
14. Books that advocate a variety of 'meditation
techniques', including deep breathing, are guilty of pandering to spiritual
greed and should, if possible, be avoided!
They are vehicles, by and large, for the commercial exploitation of the
gullible, which no self-respecting meditator would
take seriously.
15. The real danger of
spiritual greed is that it undermines true spirituality by granting the mind
too much power over the lungs, thereby perpetuating mind-centred egocentricity.
16. The only part the
mind should play in relation to the lungs is to stay focused on what is
happening there, i.e. to remain cognizant of one's breathing, so that it
becomes a true 'Son' of the Father (lungs) and witness to the Holy Spirit
(breathed air). For
the superman is established when lungs, mind, and air are in harmony in
relation to the breath, which transports him into Heaven.
17. The superman allows
the power of the lungs to transport him to the glory of Heaven, which is the superconscious joy of supreme being.
18. The superman is initially conscious of
nothing but the power of the lungs ... as they lift his consciousness towards a
superconscious glory on the sublime wings of holy spirit.
19. Hence the superman passes from God the
Father, the power of his lungs, to the Holy Spirit of Heaven, which is the superconscious fulfilment of his transcendent
will.
20. The power of God the Father is the means to
the glorious end ... of the Holy Spirit of Heaven for the superman, who
mediates between power and glory in his determination to become sublime, which
is to enter into supreme being.
21. The superman uses God the Father, the power
of his lungs, to rise, on wings of airy lightness, towards the heaven of the
Holy Spirit, which is his true salvation.
22. Hence the superman acknowledges only one God
- the power of his lungs, which is commensurate with the Father, and on this
power he climbs towards the Holy Spirit of Heaven, the joyful glory of supreme being.
23. There can be no 'God the Son' or 'God the
Holy Ghost' for the superman; for God is power (truth), and only the Father,
commensurate with the ability of the lungs to breathe, has power. Hence only the Father, as we are here
defining Him or, rather, it ... in relation to lungpower,
is God.
24. God is the powerful means, for the superman,
to the sublime end ... of heavenly glory.
Hence the superman is the inspired mind who is attuned, through
conscious focus, to the power and the glory of God and Heaven.
25. In a sense, the
superman oscillates, through his enlightened mind, between power and glory, God
and Heaven, since he cannot experience the latter (as superconscious
joy) unless he is also attuned to the divine (respiratory) power of the former.
26. There is thus a kind of 'eternal recurrence'
in which the superman returns again and again to his god-self, in order to rise
to the sublime heights of heavenly glory.
27. The god-self, or universal self, is the key
to the universal consciousness which follows from the acquiescence, via the
lungs, of conscious selfhood in the universal medium ... of air.
28. Universal consciousness, the superconsciousness of the transcendent superman, has
nothing whatsoever to do with the Universe, or Cosmos, any more, for that
matter, than does the universal self, or god-self of the lungs, or the
universal medium, the ethereal medium of the air.
29. The superman is at
the furthest possible remove from anyone rooted, through superfemininity,
in the Cosmos.
30. The divine power of the god-self is the
ultimate virtue, and it tends towards the ultimate good, which is the sublime
glory of Heaven.
31. The superman, the
highest and most moral man, utilizes the ultimate virtue to its full, so that,
through passive acquiescence in its divine power, he may know the sublime glory
of the ultimate good.
32. Thus he is borne aloft, in Christ, to the supreme
being of the Holy Spirit of Heaven, a true 'Son of God' who rides the Father
... of his god-self, the lungs, to the heavenly heights of superconscious
Joy.
33. Only in the ultimate good of transcendent
consciousness is the superman truly saved; for salvation is the heavenly goal
of the insightful mind, whose acquiescence in divine power is the key to total
enlightenment.
34. Such enlightenment is to be at one with the
universal medium in the supreme being of superconscious
joy, borne aloft on the lightness of air to a glory sublime, the ultimate
goodness of the Holy Spirit of Heaven.
35. My concept of the Trinity, as outlined above,
is purely transcendental, and therefore relevant to idealistic sensibility
alone. It has nothing whatsoever to do with
nonconformist or humanist or fundamentalist concepts of the Trinity, or,
indeed, with compromises between one concept and another.
36. I am not, and never have been, a
'Creator-monger', a term I reserve, in denigratory
fashion, for those who always identify God, or the concept thereof, with
someone or something deemed responsible for creating the Universe, with its
teeming galaxies. Such a primal and
altogether primitive notion of God can have no place in 'Kingdom Come'!
37. In fact, it is their adherence to this
primitive notion of God ... which has done so much to expose Jews, for
instance, to anti-Semitism, since, unlike their Christian detractors, they are
recognizably 'once born', and therefore identifiable with primal evil/vice.
38. Yet Jews had no option but to cling to their
religious traditions if they hoped to remain identifiable as Judaists, and thus
be able and capable of returning, one day, from exile unto Zion, their
ancestral dream.
39. Now that the Jews have a nation-state, they
do not have to fear the sort of anti-Semitic prejudice that culminated in the
Holocaust, although, problems with Palestinian nationalism aside, they are
still in need of deliverance from primal divinity to supreme divinity, as and
when Messianic intervention becomes possible.
40. In that respect, a people who, through no
particular fault of their own, were 'Last' ... may well become 'First', as they
take a lead in developing 'Kingdom Come' at the expense of 'Kingdom Gone', or
supreme being at the expense of primal being, as would be their divine
entitlement.
41. The Jews were long godly and are even now,
after two millennia of exile and persecution, still godly ... to the extent
that they relate, through Judaism, to primal being, albeit more, I would
expect, in relation to Satan than to Jehovah, to David than to Saul and/or
Moses, to the solar plane than to the stellar one, to submasculinity
than to superfemininity, since that alone is
commensurate with primal being as against primal doing.
42. The 'Star of David' is arguably closer to
Satan than to Jehovah, to the solar 'Fallen' than to the stellar 'First Mover',
though upper-class Jews would traditionally be less Davidian
than Saulian or even Mosaic in their deference to
cosmic precedent.
43. My sympathy is always with the solar
'Fallen', the Satanic 'Fall Guy', against the stellar 'First Mover', the
Creator equivalence, whose essence is more genuinely diabolic, since superfeminine in its noumenal
objectivity as light.
44. The male struggle
against the female, in no matter what form or phase of history, is the
evolutionary struggle of subjectivity against objectivity, positivity
against negativity, morality against immorality.
45. It is my belief that
Jehovah corresponds to the central star of the Galaxy, which, being stellar, is
fundamentally superfeminine, and hence diabolic.
46. The Judaic
revolution was to settle for one star, effectively the central star of the
Galaxy, at the expense of stars in general, thereby achieving monotheism.
47. Yet this revolution was still 'untransvaluated' as far as the status of stellar vis-à-vis
solar was concerned, since the higher plane, corresponding to a 'First Mover',
was deferentially regarded as divine, in contrast to the diabolic standing in
which the solar plane, corresponding to the 'Satanic Fall', was held, to the
detriment, ultimately, of submasculine self-respect.
48. Really, it is the solar plane that is closer
to primal being and thus to primitive divinity, and therefore Satan is more
closely related to primal God than Jehovah.
49. The Jews effectively 'fell between two
stools', breaking with oriental precedent to a degree, as in regard to
monotheism, but not to the extent that 'the fallen' was regarded as God and the
'Creator of the Universe' as Devil.
50. Doubtless, the fact of Judaism's only partial
revolutionary status owed not a little to Moses, that upper-class manifestation
of Egyptian exile.
51. Unlike Moses, the shepherd boy David came to
pass as the effective champion of 'the fallen', the submasculine
beast whose divine essence flew in the face of diabolic precedence (initially
symbolized by King Saul and subsequently by Goliath, the giant philistine
warrior).
52. The 'Star of David' bears ample testimony to
53. The emblem to which I, as a self-professed
Social Transcendentalist, subscribe - namely, an inverted CND design
superimposed upon the 'masculine sign' - should be white on a light-blue
ground, the reverse, in effect, of the 'Star of David'.
54. Light blue is to Heaven (air/sky) what red is
to Hell (fire/stars), and therefore the most appropriate colour for an emblem
intended to stand at the furthest possible ideological remove from communism.
55. If the 'red flag' connotes with whatever is
extreme left-wing, then the light-blue flag, emblem, or whatever, of Social
Transcendentalism ... should connote with an ideal that, so far as the superman
was concerned, is extreme right-wing, albeit of an extreme
rightness/correctness that allows for the co-existence, within the parameters
of a triadic pluralism, of both right- and left-wing alternatives beneath.
56. One could argue, as I shall, that whereas
whatever is extreme left-wing connotes with noumenal
objectivity, and hence the Devil/Hell, that which is extreme right-wing
connotes, by contrast, with noumenal subjectivity,
and hence God/Heaven.
57. Likewise, one may argue that whereas whatever
is left wing connotes with phenomenal objectivity, and hence woman/purgatory,
that which is right wing connotes, by contrast, with phenomenal subjectivity,
and hence man/earth.
58. Elementally speaking, things proceed from the
extreme leftness of fire to the extreme rightness of
air via the leftness of water and the rightness of
vegetation, as from Hell to Heaven via Purgatory and the Earth.
59. Where the Left is immoral, whether absolutely
(in noumenal objectivity) or relatively (in
phenomenal objectivity), the Right is moral, whether relatively (in phenomenal
subjectivity) or absolutely (in noumenal
subjectivity).
60. The diabolic and the feminine line up, as
extreme left-wing (noumenal) and moderate left-wing
(phenomenal), against the masculine and the divine, as moderate right-wing
(phenomenal) and extreme right-wing (noumenal).
61. There is a sense, as I have already
intimated, in which being left wing is to be incorrect, or immoral, whereas
being right wing is to be correct, or moral.
62. The Left, in keeping with their objective
dispositions, are usually public, while the Right, in keeping with their
subjective dispositions, are more usually private.
63. Just as the Extreme Left connotes, in its
fieriness, with whatever is diabolic, barbarous, materialist, criminal, so the
Extreme Right connotes, in its airiness, with whatever is divine, cultural,
idealist, graceful.
64. Just as the moderate left connotes, in its
wateriness, with whatever is feminine, civilized, realist, punishing, so the
moderate right connotes, in its earthiness, with whatever is masculine,
philistine, naturalist, sinful.
65. It is more characteristic of the moderate
left to attack the moderate right than vice versa, bearing in mind the
objective, and therefore feminine/diabolic, essence of left-wing alignments.
66. In similar fashion, rain falls upon
vegetation, as fire upon air.
67. If the extreme left-wing person is
effectively superfeminine (anti-soulful) in
sensuality and subfeminine (soulful) in sensibility,
then the extreme right-wing person is effectively submasculine
(anti-spiritual) in sensuality and supermasculine
(spiritual) in sensibility.
68. If the moderate left-wing person is
effectively anti-feminine (anti-Marian) in sensuality and pro-feminine (Marian)
in sensibility, then the moderate right-wing person is effectively
anti-masculine (anti-Christian) in sensuality and pro-masculine (Christian) in
sensibility.
69. To barbarously descend, in extreme left-wing
fashion, along the space-time axis from eyes to heart, but to culturally
ascend, in extreme right-wing fashion, along the time-space axis from ears to
lungs.
70. To civilly descend, in moderate left-wing
fashion, along the volume-mass axis from tongue to womb, but to naturally
ascend, in moderate right-wing fashion, along the mass-volume axis from phallus
to brain.
71. That which descends, devolves, falls, etc., is
diabolic and/or feminine, whereas that which ascends, evolves, rises, etc., is
masculine and/or divine.
72. To convert down from the barbarous (extreme
left-wing) economics of communism to the civilized (moderate left-wing)
economics of socialism, as from fire to water, but to convert up from the
philistine (moderate right-wing) economics of capitalism to the cultural
(extreme right-wing) economics of corporatism, as from vegetation to air.
73. Likewise, with science, politics, and
religion, the barbarous being cosmological, authoritarian, and fundamentalist;
the civilized being chemical, parliamentary, and humanist; the philistine, or
natural, being physical, republican, and nonconformist; and the cultural being
ontological, totalitarian, and transcendentalist.
74. To convert down from the absolute
unrighteousness (extreme left) of 'falling fire' to the relative
unrighteousness (moderate left) of 'falling water', as from noumenal
objectivity to phenomenal objectivity, crime to punishment.
75. To convert up from the relative righteousness
(moderate right) of 'rising vegetation' to the absolute righteousness (extreme
right) of 'rising air', as from phenomenal subjectivity to noumenal
subjectivity, sin to grace.
76. Unrighteousness, appertaining to whatever is
left wing, has an objective basis, which derives from its unconscious/unnatural
essence.
77. By contrast, righteousness, appertaining to
whatever is right wing, has a subjective basis, which derives from its
conscious/natural essence.
78. Thus to contrast the unrighteousness of the
diabolic and/or feminine with the righteousness of the masculine and/or divine,
the former options objective and the latter ones subjective.
79. Both crime and punishment, appertaining to
barbarity and to civility, are unrighteous, since affiliated with absolute and
relative manifestations, respectively, of unconscious/unnatural objectivity.
80. Both sin and grace, appertaining to nature
and to culture, are righteous, since affiliated with relative and absolute
manifestations, respectively, of conscious/natural subjectivity.
81. Hence the paradoxical but nonetheless
logically-demonstrable fact of the unrighteousness of punishment/civility
vis-à-vis the righteousness of sin/naturalism.
82. In similar terms, it could be argued that
whereas fire and water, corresponding to noumenal and
to phenomenal manifestations of elemental objectivity, are unrighteous,
vegetation and air, corresponding to phenomenal and to noumenal
manifestations of elemental subjectivity, are righteous.
83. The civilized person is relatively
unrighteous (unconscious) in her watery femininity, whereas the barbarous
person is absolutely unrighteous (unconscious) in her fiery devility.
84. The natural, or philistine, person is relatively
righteous (conscious) in his earthy masculinity, whereas the cultural person is
absolutely righteous (conscious) in his airy divinity.
85. The sinful righteousness of man (masculinity)
is a precondition of the graceful righteousness of God (submasculine/supermasculine
divinity).
86. The punishing unrighteousness of woman
(femininity) is a post-condition of the criminal unrighteousness of the Devil (superfeminine/subfeminine devility).
87. The sinful righteousness of man is
philistine, compared with the graceful righteousness of God.
88. The punishing unrighteousness of woman is
civil, compared with the criminal unrighteousness of the Devil.
89. In every context, whether noumenal
or phenomenal, outer or inner, the feminine is equivalent to unrighteousness,
unconsciousness, unnaturalness, and unreasonableness.
90. One cannot be righteous if one is not also
conscious, natural, reasonable, and thus motivated by subjective
considerations.
91. Sin is no less reasonable than righteous,
since its association with nature lends it a conscious connotation symptomatic
of its phenomenally subjective essence.
92. If it is reasonable to be sinful, it is
super-reasonable to be graceful, and thus one whose super-righteousness is
premised upon a supernatural association with that which is superconscious,
due to its noumenally subjective essence.
93. If man is reasonable to associate with nature
and its phenomenal glory of a conscious righteousness, then the superman, for
example, is super-reasonable to associate with supernature
and its noumenal glory of a superconscious
superrighteousness.
94. One might say that the reasonable tends, in
nature and consciousness, towards righteousness, which is the blessed
salvation, in inner glory, of a virtuous will.
95. Conversely, one could argue that the
unreasonable tends, in unnature and unconsciousness,
away from unrighteousness, which is the cursed damnation, in outer glory, of a
vicious will.
96. Be that as it may, the unreasonable, being
objective, is always left wing, whereas the reasonable, being subjective, is
always right wing.
97. The superreasonableness
of the superman (Son of God) is to focus his mind upon the supernatural power
of his lungs (God the Father) in order to experience the super-righteous glory of
the Resurrection (Holy Spirit of Heaven) that comes from the attainment to superconscious transcendence.
98. Hence, for the superman, supernature
is the means to superrighteousness on the wings of a superconscious transcendence (of egocentric selfhood).
99. It is this knowledge which makes the superman
superreasonable, and hence supersane.
100. Just as fire leads to water, as barbarity to
civility, or crime to punishment, so, by a like token, unclearness leads to
clearness.
