501. More comprehensively within each axis, from the
photon elemental particles of the alpha-most impersonal devility
to the photino elemental wavicles
of the alpha-least impersonal devility via the photon
molecular particles of the alpha-more (relative to most) impersonal devility and the photino
molecular particles of the alpha-less (relative to least) impersonal devility.
502. From the proton elemental particles of the
omega-least impersonal divinity to the protino
elemental particles of the omega-most impersonal divinity via the proton
molecular particles of the omega-less (relative to least) impersonal divinity
and the protino molecular particles of the omega-more
(relative to most) impersonal divinity.
503. From the electron elemental particles of the
alpha-most impersonal femininity to the electrino
elemental particles of the alpha-least impersonal femininity via the electron
molecular particles of the alpha-more (relative to most) impersonal femininity
and the electrino molecular particles of the
alpha-less (relative to least) impersonal femininity.
504. From the neutron elemental particles of the
omega-least impersonal masculinity to the neutrino elemental particles of the
omega-most impersonal masculinity via the neutron molecular particles of the
omega-less (relative to least) impersonal masculinity and the neutrino
molecular particles of the omega-more (relative to most) impersonal
masculinity.
505. From the wavicle
elemental photons of the alpha-most personal devility
to the wavicle elemental photinos
of the alpha-least personal devility via the wavicle molecular photons of the alpha-more (relative to
most) personal devility and the wavicle
molecular photinos of the alpha-less (relative to
least) personal devility.
506. From the wavicle
elemental protons of the omega-least personal divinity to the wavicle elemental protinos of the
omega-most personal divinity via the wavicle
molecular protons of the omega-less (relative to least) personal divinity and
the wavicle molecular protinos
of the omega-more (relative to most) personal divinity.
507. From the wavicle
elemental electrons of the alpha-most personal femininity to the wavicle elemental electrinos of
the alpha-least personal femininity via the wavicle
molecular electrons of the alpha-more (relative to most) personal femininity
and the wavicle molecular electrinos
of the alpha-less (relative to least) personal femininity.
508. From the wavicle
elemental neutrons of the omega-least personal masculinity to the wavicle elemental neutrinos of the omega-most personal
masculinity via the wavicle molecular neutrons of the
omega-less (relative to least) personal masculinity and the wavicle
molecular neutrinos of the omega-more (relative to most) personal masculinity.
509. Not civilization riding high at nature's
expense, backed by (culture-excluding) barbarism, but nature riding high at
civilization's expense, fronted by (barbarism-excluding) culture.
510. Such is the essence of the Social
Transcendentalist revolution that, centred in the Gaelic peoples, must roll
back the damage done to traditional Gaelic culture by English civilization/British
barbarism, in order that the Gaelic peoples may be liberated from centuries of
alien rule and join together in the development, through religious sovereignty,
of 'Kingdom Come' - which, in the effective guise of a Centrist Federation, or
Federation of Social Transcendentalist Centres, would be the reverse of the
United Kingdom.
511. Thus I foresee a time when instead of the
United Kingdom of Great Britain and Northern Ireland, with the Republic of
Ireland effectively 'beyond the pale' of what is fundamentally a 'Kingdom of
Hell', there will be a Centrist federation of Ireland, Scotland, and Wales,
with England (or, at any rate, the greater part thereof) 'beneath the pale' of
what will be a 'Kingdom of Heaven'.
512. This Centrist Federation would give the Gaelic
peoples security from the threat of resurgent English domination, and permit
the development of Superchristian culture to go ahead
unfettered by British barbarism.
513. Gaelic would be the first language of the
respective countries of this projected Union of Social Transcendentalist
Centres, since the development of culture requires a cultural tongue if it is
to be genuine and not merely an adjunct to civilization.
514. Civilization, such as the English inflicted
upon the Gaelic peoples, can only be retained in a dominant position if it is
backed up by the barbarity of militarism, since the feminine cannot, by itself,
subdue the masculine and constrain it to a subordinate status unless backed-up
by diabolism, fire behind water, and a scorched earth is accordingly trodden
underfoot.
515. Such is the method by which, first the English
and then the British, water leading to fire, set about the conquest and
subjugation of Ireland, with disastrous consequences not only for culture but
nature too, since the unnatural manner in which nature is subordinated to
civilization results in the natural being twisted away from its proper
relationship with culture and rendered perversely accountable to the twin evils
of civilization and barbarism, punishment and crime, feminine and diabolic
raining down water and fire upon the masculine earth, which recoils from the
divine air and the possibility of graceful redemption of sin that this latter
holds out to it.
516. It is my belief and hope that Eire will be the
base from which the mainstream struggle with the twin evils of English
civilization and British barbarism will be conducted, given the political
independence of the Irish Republic from the United Kingdom.
517. Irishmen, whatever side of the current border,
will have to ask themselves whether they are first and foremost Irish or
British, Celtic or Saxon, and whether they can live, in consequence, with the
hegemony of civilization over nature at the expense of culture or, on the
contrary, find such a situation both ethnically and morally unacceptable.
518. There would not be half as many soldiers in the
North of Ireland were the English not determined to protect this false hegemony
(of civilization over nature) from the very real threat posed by Irish
nationalism and its corollary of Gaelic culture.
519. As a Social Transcendentalist, I am not,
however, specifically on the side of Catholics against Protestants or of
Protestants against Catholics, but solely on the side of the transmutation and transcendence
of both Catholic (Irish and Roman) and Protestant (Anglican and Puritan)
traditions in relation to my projected triadic Beyond.
520. I believe that the majority of Protestants have
just as much entitlement to this triadic Beyond as their Catholic counterparts,
but that they will have to democratically decide between themselves whether to
remain under the domination of hard-line loyalists or to reject such a dominion
in the interests of both ethnic and moral progress.
521. There is only really one rogue in Northern
Ireland, and this, despite its criminal nature and ideological irrelevance, is
not Republicanism, nor even the presence of the British Army, but hard-line loyalism of the Orange/Dissenter persuasion whose
fundamentalist intransigence is the principal reason why Ireland is currently
divided, and why Catholic, not to mention Gaelic, culture is effectively put
'beyond the pale' of what happens to be a sorry testimony to the barbarous
legacy of British imperialism.
522. An Ireland united under Social
Transcendentalism, with religious sovereignty for humanists, nonconformists,
and transcendentalists of a post-Christian, and thus Superchristian
ilk, would have no place for the barbarism of hard-line Orangemen, whose
Dissenter dissension is a mark of their ungodly will.
523. Dissenters who converted to (presumably)
Puritanism ... would not incur the judgemental penalty of being 'beneath the
pale', in the event of a majority mandate for Irish unity based on the culturally-ascendant
principles of religious sovereignty, but would, as Puritans, be entitled to
take their place in the nonconformist tier of the triadic Beyond.
524. I would not personally wish to acquire Northern
Ireland through violence, since that would be no way to advance what I believe
to be an ultimate religious framework, and, besides, Social Transcendentalism
can have no interest in territorial acquisitions per se,
as though that was what really mattered.
But I am quietly confident that the British Army could and would, in the
event of loyalist intransigence, be prepared to remove to permanent exile those
Orangemen whose continued irrational opposition to Irish unity on the most
honourable of bases, i.e. in relation to religious sovereignty, was an obstacle
to the attainment of lasting peace not only in Ireland, but throughout the
British Isles as a whole.
525. I say this from the sure knowledge that the
solution to Ireland's divided predicament can only be achieved on the basis of
co-operation with a Britain moving towards devolution/disestablishment of, in
particular, Scotland and Wales, with the prospect of a Centrist Federation
waiting in the wings, a federation to which people of all religious traditions
can be reconciled in the light of its cultural applicability to countries with
which Ireland has close ancestral ties.
526. By a converse token, I do not foresee much
prospect of meaningful devolution/disestablishment for Scotland and Wales
except in relation to the development, further down the line, of federal unity
with Ireland, since devolution from Britain is only meaningful, it seems to me,
in relation to a return, on a much superior basis than hitherto, to Gaelic
culture, which is something common to all these countries.
527. Even England might eventually be in a position
to embrace culture in the Social Transcendentalist framework of the triadic
Beyond, but not before radical changes had come to pass, including realization
of the considerable potential for racial transmutation which currently exists
in such abundance.
528. Yet that, I believe, would happen in relation
to the wider framework of the European Union, not in relation to the Centrist
federation of Ireland, Scotland, and Wales principally, which would continue to
function within the EU.
529. Because the distinction between noumenal and phenomenal planes is of upper class and lower
class (not to mention upper case and lower case distinctions between, for
instance, God and the Devil on the one hand, and man and woman on the other),
it is also, in no small measure, one in which slimness or thinness is
contrasted with plumpness or fatness, as we distinguish those who are biased
towards time and/or space from their lower-class counterparts down below in
volume and/or mass.
530. Thus it can be contended that whereas
upper-class people are generally slim, their lower-class counterparts are if
not fat then certainly more likely to be plump, as befitting their more
phenomenal physical constitutions in volume and mass, constitutions less
ethereal than corporeal.
531. When we distinguish, within the noumenal planes of space and time, females from males, the
females, corresponding to ladies, are either superfeminine
in spatial space or subfeminine in repetitive time,
whereas the males, corresponding to gentlemen, are either submasculine
in sequential time or supermasculine in spaced space.
532. When we distinguish, within the phenomenal
planes of volume and mass, females from males, the females, corresponding to
women, are either sensually feminine in volumetric volume or sensibly feminine
in massed mass, whereas the males, corresponding to men, are either sensually
masculine in massive mass or sensibly masculine in voluminous volume.
533. Thus we may infer that while slimness in a
female is more likely to correlate with a space-time bias than a volume-mass
one, slimness in a male is more likely, by contrast, to correlate with an
orientation towards time-space than towards mass-volume.
534. Thus while slimness for a female is indicative of
a diabolic bias within the metachemical (fiery) axis
of space-time, slimness for a male indicates a divine bias within the
metaphysical (airy) axis of time-space.
535. Conversely, while plumpness for a female is
indicative of a feminine bias within the chemical (watery) axis of volume-mass,
plumpness for a male indicates a masculine bias within the physical
(vegetative) axis of mass-volume.
536. Just as it is preferable, because less evil, to
be of water than fire, of Purgatory than Hell, so it can only be preferable,
from a female point of view, to be plump rather than thin, given the
correlation of plumpness with volume-mass.
537. Conversely, just as it is preferable, because more
good, to be of air than vegetation, of Heaven than Earth, so it can only be
preferable, from a male standpoint, to be slim rather than plump, given the
correlation of slimness with time-space.
538. Hence the upper-class female or, 'lady', is at
a moral or, more correctly in relation to the objectivity of the contexts in
question, immoral disadvantage compared to the lower-class female, while the
upper-class male, or 'gentleman', is at a moral advantage, within the
subjective options at issue here, to the lower-class male.
539. One could say that whereas the lower-class
female, or woman, signifies punishment over crime in her femininity, the
lower-class male, or man, signifies sin over grace in his masculinity.
540. Thus whilst it might be demonstrably more
advantageous to be a lower-class female than an upper-class one, a plump woman
than a thin lady, it would not be demonstrably more advantageous to be a
lower-class male than an upper-class one, a plump man than a thin gentleman.
541. I can conceive of a society or ideology that
sought to free mankind from the rule, effective or otherwise, of upper-class
females, but it would be a somewhat foolish type of society or ideology that
sought to deprive mankind of the leadership, where applicable, of upper-class
males, particularly those gentlemen whose spirituality would qualify them for
association with supermen.
542. Supermen, remember, can only flourish on the
shoulders of men, while men can only flourish on the backs of women, who would
stand lowest in the hierarchy of Superchristian life
- civility as the foundation of nature and culture.
543. This is contrary to hierarchies rooted in the Superheathen, in which men stand below women and women
below superwomen, whose barbarous rule subordinates nature and civility to
itself.
544. The triadic Beyond of Social Transcendentalism
would have the upper-class leadership of heavenly Transcendentalists at the
apex of a hierarchy in which the lower classes were split between masculine nonconformism and feminine humanism, volume and mass taking
their rightful places beneath space.
545. I have a slinking suspicion, though nothing
more at present, that the neutron/neutrino atomicity which I habitually ascribe
to men in their respective naturalist roles ... duly becomes transmuted in a
more positive, and hence subjective, manner when religious nonconformism
enters into account, and that such a transmutation is in respect of positrons/positrinos in primacy and supremacy and/or sensuality and
sensibility.
546. Hence it could be that the turned-on Christian
male is more positrino (in sensibility) than
neutrino, and thus less disposed to accommodate the objective impositions of
women than would otherwise be the case.
547. To move from a constrained and twisted nature in
neutrons/neutrinos to a freed and straightened-out nature in positrons/positrinos, changing the neutral 'X' of the 'XY'
chromosomal pattern for the subjective 'X' that leads, in due transcendentalist
course, to the 'Y', viz. the protino of supermasculine grace.
548. Hence, unlike the neutron/neutrino male, adrift
in a sort of masculine limbo, the positron/positrino
male would be more independent of women and better able, in consequence, to
affirm the desirability, from a masculine standpoint, of proton/protino divinity for submasculine/supermasculine
males.
549. Normally, a nature constrained and twisted by
the twin evils (in objectivity) of civility and barbarity, femininity and devility, punishment and crime, will be isolated from
contact with culture, viz. the 'Y' chromosome, and thus be pegged down, in
neutron/neutrino neutrality, to the secular 'X' of subordinate acquiescence in
whatever seductions follow from either an electron/electrino
or a photon/photino premise.
550. Only the positron/positrino
'X', it seems to me, would be subjective enough, in its positivity,
to prefer cultural freedom in the 'Y' chromosome to natural slavery under the
'XX' chromosomal assaults of civility and barbarity, viz. the chemical
objectivity of femininity and the metachemical
objectivity of devility, upon its neutron/neutrino
counterpart.
551. The positron/positrino
male would indeed be 'born again', compared to his neutron/neutrino counterpart
... in what would be a secular acquiescence in the dominion, through watery
realism and fiery materialism, of evil.
552. Peace is no more the goal of evolution than
stillness. Peace is merely the absence
of war, while stillness is simply the absence of dance.
553. One should not think in terms of the 'Peace
that lies beyond all understanding', but, rather, in terms of the joy that
stems from truth, the truth of the ultimate dance.
554. The lungs are given to the ultimate dance in
their breathing, and from this dance, this power of the ultimate Father, there
follows the glory of the heavenly joy, the superconscious
resolution of which is the Holy Spirit of Heaven.
555. From the power of the divine Father to the
glory of the Holy Spirit of Heaven via the superego of the superman, whose
devotion to truth is his means to a sublime end.
556. With his supermind
attuned to the lungs, the superman is the true 'Son of God' whose
self-realization through self-affirmation leads to self-transcendence, the superconscious eclipsing the superego of the superself in due heavenly course.
557. The power of the Father, the devotion of the
Son, and the glory of the Holy Spirit within a transcendent Trinity which leads
from truth to joy via knowledge, the ultimate self-knowledge of the superman.
558. Not therefore the peace that surpasses
understanding, but, rather, the joy that surpasses an understanding attuned,
through superegocentric loyalty towards the superself, to the ultimate dance - the dance of the
lung-god with the air he breathes.
559. Not like those deluded fools who seek unity
with the Universe, but as one of the truly wise who become one with the
universal.
560. Nothing really defies the concept of mutual
unity more than the Universe, which in its stellar brightness is overly
divergent and objective, whereas nothing encourages the concept of mutual unity
more than the universal, which in its airy lightness is overly convergent and
subjective.
561. It makes more (immoral) sense for a female to
be into the Universe, whether directly through optical contemplation or
indirectly through astrology, than for a male, given its superfeminine
basis in the light.
562. Every star has an anti-superego which reacts
against the antiglory of the star, resulting in the
flight of light.
563. Just as the attraction of the superego towards
the superself, or lungs, results in the convergence
of spirit upon spaced space, so the reaction of the anti-superego against the
anti-superself, or eyes, results in the divergence of
light through spatial space.
564. So complete is the distinction between the
light and the spirit in the above antithesis ... that it is nothing less than
the alpha and omega of space, the former super-unconscious and the latter superconscious.
565. If the future is not entirely different from
the past, it won't be worth living in.
566. A future that is neither Catholic nor
Protestant, republican nor parliamentary, Green nor Orange, but Social
Transcendentalist in its Centrist insistence on the People's entitlement to
religious sovereignty - that will be a future worth living in!
567. There will of course be Catholics who doubt the
plausibility of Protestants - even Anglicans and Puritans - being able to
accommodate themselves to the Superchristian
radicalism of Social Transcendentalism in what I have elsewhere described as a
triadic Beyond.
568. After all, isn't Protestantism pseudo-Christian
in its effectively Heathen acquiescence in the sort of familial relationships
that typify the inverted triangle of its Father-Mother-Son worldly integrities?
569. In contrast to the more properly Christian
hierarchy in which the Holy Spirit and the Christ-Child Son stand subjectively
apart from the Blessed Virgin, in a rejection of the World or, more correctly,
its feminine and therefore purgatorial aspect.
570. Now if it would be difficult enough to
reconcile this Christian triad to the Superchristian
triad of the Social Transcendentalist Beyond, viz. the Mary Child of a
stepped-down Virgin Mary, the Second-Coming Superchrist
of a stepped-up Son, and the stepped-up Holy Ghost of the Holy Spirit of
Heaven, how much more difficult must it be to reconcile the pseudo-Christian
Mother and Son of Anglican and Puritan traditions to it!
571. Even assuming the majority of Protestants are
willing to part company with the Father of Dissenter fundamentalism, and thus
break with the sort of 'Protestant solidarity' in British nationality that has
resolutely opposed - and logically from its own standpoint - any reconciliation
with Catholic transcendentalism, it would still be difficult for them to reach
an accommodation with anything so radical as a Superchristian
triad.
572. Doubtless the doubters would have some grounds
for scepticism, if not cynicism, in the face of such a radical proposal. Yet, despite their theoretical objections, I
do not myself believe that the majority of Catholics in Ireland or, for that
matter, elsewhere ... are so Christian as to have no Heathen inclinations
whatsoever, nor, conversely, can I believe that the majority of Irish Protestants
are totally bereft of Christian leanings.
573. On the contrary, I firmly believe that the only
way Catholic and Protestant traditions will be transcended ... is through the
willingness of a majority of people on each side to put the past behind them and
democratically elect to step into a Social Transcendentalist future on the
basis of religious sovereignty and the right, in consequence, to antiself-realization and/or self-realization in relation to
a new humanism, a new nonconformism, and a new
transcendentalism.
574. Anglicans, Puritans, and Catholics can be
reconciled to the same ideology, but they will have to turn away from their
respective obstacles to such a reconciliation - Protestants from Dissenter
parliamentarianism in hard-line Orange Loyalism, and
Catholics from Sinn Fein republicanism in hard-line Green Nationalism, thereby
abandoning the chief elements in their respective traditions which can only
continue to keep them apart and ... divided.
575. The only alternative to this is too bleak to
contemplate, and not only for the people of Northern Ireland, but those of the
British Isles in general. It is for the
majority of people on these islands, this fractured and, in ethnic terms,
schizophrenic archipelago, to make sure that such an alternative never comes to
pass. Then there will be long-term
peace, and the day of the Centrist federation of Ireland, Scotland, and Wales
may well be at hand!
