201. In eclipsing Romanticism and Classicism, Expressionism and
Impressionism paved the way for the eclipse of Western civilization by
universal barbarism, viz. light art.
202. The modern age is presided over not by the god of worldly
or, indeed, any other denial, but by the devil of worldly, and other,
affirmations.
203. Everywhere
the alpha of immoral folly unashamedly proclaims itself, to the detriment of
moral wisdom!
204. There
are those for whom denial of the will through art is an end-in-itself, without
reference to the possibility of divine salvation.
205. Generally,
those for whom worldly denial is an end-in-itself are artists and hard-line
Catholics, for whom worldly salvation is sufficient.
206. Feudalism, Capitalism, and Socialism are simply
different class approaches to the same goal - namely the pursuit of
materialism, and hence power.
207. Feudalism
is the naturalistic approach to power of the ruling class.
208. Capitalism
is the materialistic approach to power of the middle class.
209. Socialism
is the realistic approach to power of the working class.
210. Feudalism,
Capitalism, and Socialism can never provide a solution to the problem of power,
but only perpetuate it according to different class interests.
211. The
only way that power will ever be overcome is through the rejection of class in
and by a classless society whose economic base is communist (with regard to
Centre trusteeship).
212. Such
a base cannot be maintained without due reference to a revolutionary religious
or moral superstructure which it is intended to serve.
213. Such
a superstructure can only be transcendentalist, concerned with the advancement
of the Holy Spirit of Heaven through spiritual self-denial.
214. The less people own materially, the more eligible they will
be for divine salvation in and through the Holy Spirit of Heaven.
215. State
Socialism, or Bolshevism/Stalinism, is a quasi-fascist approach to Socialism,
and has little or nothing to do with Marx.
216. State
Socialism is simply the proletarian equivalent of State Capitalism, or Fascism,
as reflecting the economic dictatorship of the bourgeoisie.
217. Such
a dictatorship may well be in alliance with State Feudalism, the neo-royalist
Fascism of the aristocracy, which was the more genuine mode of Fascism in the
twentieth century.
218. State
tyranny was the twentieth-century equivalent of monarchic tyranny, or unbridled
Royalism, and it took the quasi-fascist form of State
Socialism (Bolshevism), the pseudo-fascist form of State Capitalism (Nazism),
and the genuinely fascist form of State Feudalism (Neo-Royalism).
219. Whether
dictatorship be of the aristocracy, the bourgeoisie, or the proletariat, State
tyranny is its inevitable corollary.
220. It is
not enough to overcome tyranny; ultimately the State itself must be
(democratically) overcome in the interests of an expansion of the Church
towards the absolutist salvation of the (Social Theocratic) '
221. The least objectionable form of the State is a People's
Republic, because that is the only State which is subjectively of the World.
222. Both
the bourgeois (parliamentary) and aristocratic (royalist) forms of the State
are objective, and therefore ranged against the World from contrary standpoints
- the standpoints, respectively, of Purgatory and Hell.
223. The tyrannical forms of the State are all, in their
different ways, fiery (fundamentalist) manifestations of Hell on Earth.
224. Not
until the Church triumphs, through the Social Theocratic ideology of the Second
Coming, over the State ... will the airy
(transcendentalist) manifestation of Heaven on Earth finally come to pass.
225. Such
a Heaven, necessarily communist, will be at the furthest possible ideological
remove from the fascist hells of State tyranny.
226. Where
the fascist State is diabolical in its noumenal
objectivity, the communist Church, or Centre, will be divine in its noumenal subjectivity.
227. Thus
true Communism (Centrism, pronounced Center-ism) has
nothing whatsoever to do with either the false (alpha) Communism of Marx (a
sort of Neo-Jehovahesque idealism) or the
quasi-fascist State Socialism of Lenin, Stalin, et al, but is beyond the State
in what I have termed a Social Theocratic Centre.
228. True
Communism is the economic support, germane to a Christ-like sacrifice on the
part of the Second Coming of bearing 'sins of the World', for the religious
development of Transcendentalism.
229. Such
a sacrifice would amount to an acceptance of economic, judicial, and political
sovereignties by the Second Coming in the interests of the People's freedom
from such 'sins of the (republican) World'.
230. One
could speak of a deal being struck between the People and the Second Coming
whereby the former receive religious sovereignty from the latter (in the event
of their voting for it, following his official recognition as Messiah), who
agrees to take their 'worldly sins' upon his shoulders in their own moral
interests.
231. Thus
the Second Coming offers the People the opportunity of deliverance from
'worldly sins' through the agency of religious sovereignty - the ultimate
sovereignty in the evolution of sovereignties from secular to divine levels,
and no small aspect of Messianic credibility!
232. Without
such an ultimate sovereignty the People not only remain enslaved to their own
'worldly sins' within the republican contexts, but remain worshipfully subject
to the more authoritarian aspects of ecclesiastical tradition, including
subjection to the Father.
233. It could
be said that religious sovereignty confers the 'right' to spiritual
self-determination within the institutional framework of a Social Theocratic
Centre.
234. With religious sovereignty, the '
235. The
Holy Spirit of Heaven contrasts absolutely with the Clear Light of the Void,
and is thus at the farthest possible remove from cosmic mysticism.
236. There
is nothing mysterious about the Holy Spirit of Heaven, which is consciousness
of the (lightness of) air.
237. God
the Holy Spirit of Heaven is thus a composite of two factors - the factor of
consciousness on the one hand, and the factor of the air of which it is
internally conscious on the other.
238. God the Holy Spirit of Heaven is neither
consciousness nor air, but internal consciousness of the air.
239. Hence
God, in any ultimate sense, is dependent on the connection of consciousness
with air, and is only possible on the basis that air is being consciously
inhaled, thereby becoming heavenly.
240. Air
is not Heaven by itself, but only in relation to its conscious inhalation by a
consciousness focused, at the 'crown centre', on the air that is being inhaled.
241. Similarly,
consciousness is not holy spirit by itself, but only
in relation to the air of which it is internally conscious.
242. Such
holy spirit contrasts with unholy, or profane, spirit, which is rooted in the
Clear Light of the Void and enters human consciousness in the form of light
energy.
243. A
consciousness given over to optical appreciation of phenomena exists more in
terms of profane spirit than of holy spirit.
244. That
man has not died to the spirit who is overly curious in regard to the
phenomenal world.
245. To die to the spirit in order to be reborn into the Holy
Spirit, substituting the inner noumenal for the outer
phenomenal as, transvaluated, one's consciousness
becomes focused on the lightness of air.
246. To live
in the spirit is to suffer the curse of Original Sin which, by making the
phenomenal world a focus of (optical) consciousness, perpetuates the World.
247. The World, being phenomenal, is merely temporal, and
accordingly phenomenal life is subject to death.
248. Only
by rejecting the World, and hence the Original Sin which perpetuates it, can
man live the Eternal Life of the Holy Spirit of Heaven.
249. By
contrast to Original Sin, such Eternal Life is an Ultimate Grace, for it leads
not to suffering, but to bliss.
250. The
bliss of being at one with the universal self of the air is the bliss of
salvation in and through the Holy Spirit of Heaven.
251. What began in the light will end in the air,
whether this air be natural or, more probably, supernatural, and hence
chemically manufactured.
252. Consciousness is a slave to perceptions when
heathen, a slave to conceptions when Christian, and free from both perceptions
and conceptions when transcendent, and hence purely receptive of the air.
253. Transcendental
consciousness, stretching beyond things and words, knows nothing but the bliss
of its own joy from being at one with the lightness of air.
254. Whatever holds men back from experiencing this ultimate
consciousness is damnable, and deserves to perish, whether gradually or
presently.
255. Only a Liberal would have God share the world
with the Devil, Man, and Woman for ever.
256. The
will of the Second Coming is to bring the World to God the Holy Spirit of
Heaven by saving those who can be saved from the Devil, Man, and Woman.
257. To be
saved from the Devil of upper-class Fundamentalism, from the Man of
middle-class Nonconformism, and from the Woman of
lower-class Humanism for the God of classless Transcendentalism.
258. To be
saved from the Devil of upper-class poetry, from the Man of middle-class
fiction, and from the Woman of lower-class drama for the God of classless
philosophy.
259. To be
saved from the Devil of upper-class strength, from the Man of middle-class
goodness, and from the Woman of lower-class beauty for the God of classless
truth.
260. To be
saved from the Father of upper-class time, from the Son of middle-class volume,
and from the Mother of lower-class mass for the Holy Spirit of classless space.
261. To be
saved from the Devil of upper-class fire, from the Man of middle-class water,
and from the Woman of lower-class earth for the God of classless air.
262. To be
saved from the naturalism of upper-class soul, from the materialism of
middle-class intellect, and from the realism of lower-class will for the
idealism of classless spirit.
263. To be
saved from the naturalism of upper-class science, from the materialism of
middle-class politics, and from the realism of lower-class economics for the
idealism of classless religion.
264. To be
saved from the authoritarianism of upper-class autocracy, from the
parliamentarianism of middle-class democracy, and from the republicanism of
lower-class bureaucracy for the totalitarianism of classless theocracy.
265. That
man who eats but doesn't defecate soon becomes physically constipated. Likewise, he who reads but doesn't write soon
becomes mentally constipated.
266. To write is effectively to excrete one's thoughts, which
would otherwise pile up and lead to mental constipation.
267. Writing
is of no value until it has been recycled in book and/or disc format
(published) and made available to be read for mental profit.
268. Sculpture
is the most realistic (worldly) of the Arts, whose basis is the will (earth).
269. Literature
is the most materialistic (purgatorial) of the Arts, whose basis is the
intellect (water).
270. Art
is the most naturalistic (hellish) of the Arts, whose basis is the soul (fire).
271. Music
is the most idealistic (heavenly) of the Arts, whose basis is the spirit (air).
272. The
eclipse of literature by art (photography) is a fact of liberal decadence.
273. Literature is damned to and by art, whether
photographic or otherwise.
274. Sculpture
is saved to and by music, whether phonographic or otherwise.
275. To be
saved from the naturalism of upper-class art, from the materialism of
middle-class literature, and from the realism of lower-class sculpture for the
idealism of classless music.
276. The
air is polluted just as much by electronic emissions as by chemical or
industrial ones.
277. Electronic
pollution of the airwaves is simply less conspicuous than the cruder, because
perceptible, forms of pollution, but potentially no less damaging!
278. Sight
is the sense through which the negative spirit of optical consciousness
mediates with the world.
279. Hearing
is the sense through which the negative soul of aural consciousness mediates
with the world.
280. Smell
is the sense through which the positive spirit of nasal consciousness mediates
with the world.
281. Taste
is the sense through which the negative will of dietary consciousness mediates
with the world.
282. Touch
is the sense through which the positive will of tactile consciousness mediates
with the world.
283. Feeling
is the sense through which the positive soul of racial consciousness mediates
with the world.
284. Feeling,
the sixth sense, is of the blood, and contrasts with hearing, its negative
counterpart.
285. Likewise
smelling, the third sense, is of the air, and contrasts with seeing, its
negative counterpart.
286. Similarly,
touching, the fifth sense, is of the flesh, and
contrasts with tasting, its negative counterpart.
287. Thinking
is the sense through which the positive mind of intellectual consciousness
mediates with the world.
288. Talking
is the sense through which the negative mind of social consciousness mediates
with the world.
289. Hence
thinking, effectively a seventh sense, is of the mind, and contrasts with
talking, its negative counterpart.
290. To
see, to hear, to talk, to taste on the one hand, but to smell, to feel, to
think, and to touch on the other - such is the full gamut of sense
distinctions.
291. To be saved, positively, from touch to smell, but damned,
positively, from thought to feeling.
292. To be saved, negatively, from taste to sight, but damned,
negatively, from talk to hearing.
293. The
First World War was effectively the War of the Father (Kaiser Wilhelm II).
294. The
Second World War was effectively the War of the Son (Hitler).
295. Although
there is unlikely to be a Third World War, logic would suggest that, were it to
happen, it would effectively be a War of the Mother and/or the Holy Spirit (the
Second Coming), assuming one could have such a thing.
296. To be saved from the supernationalism
of the Father, the nationalism of the Son, and the internationalism of the
Mother for the supra-nationalism of the Holy Spirit.
297. Just
as, logically, one should think in terms of the Holy Spirit of Heaven (rather
than of just the Holy Spirit or Heaven), so it would be logical to think in
terms of the Father of Hell, the Son of Purgatory, and the Mother of the World.
298. The deceptions of the flesh contrast, relatively, with the
conceptions of the mind.
299. Likewise,
the receptions of the air (breath) contrast, absolutely, with the perceptions
of the spirit.
300. Like the spirit, the intellect also makes use of the sense
of sight, but it does so at a conceptual remove from the purely perceptual
realm of optical curiosity.
301. The
intellect's use of sight resembles the moon, which shines with a borrowed, or
indirect, light, whereas the spirit's use of sight is akin to the sun in its
fiery directness.
302. Intellectuals
can usually be distinguished from spirituals (as we may call those whose use of
sight is primary rather than secondary) by their dependence on spectacles,
which confer an indirect light.
303. Spectacle-wearers
are usually, though not invariably, middle class, the class, par excellence, of the intellect.
304. Logic
should allow for the establishment of a correlation between long-sightedness
and perceptual consciousness on the one hand, and short-sightedness and
conceptual consciousness on the other hand - the former spiritual and the
latter intellectual.
305. A
long-sighted intellectual would strike this thinker (himself distinctly
short-sighted) as being as improbable as a short-sighted spiritual.
306. Just
as there are two ways of being objective, viz. a perceptual and a conceptual,
so there are two ways of being subjective, viz. a perceptual and a conceptual.
307. To
contrast the perceptual extroversion of absolute objective consciousness with
the conceptual introversion of absolute subjective consciousness.
308. To
contrast the conceptual extroversion of relative objective consciousness with
the perceptual introversion of relative subjective consciousness.
309. Absolute
objective consciousness, being perceptual, is of the Devil, whereas absolute
subjective consciousness, being conceptual, is of God.
310. Relative
objective consciousness, being conceptual, is of Man, whereas relative
subjective consciousness, being perceptual, is of Woman.
311. Objective
consciousness, whether perceptual or conceptual, absolute or relative, is free,
whereas subjective consciousness, whether perceptual or conceptual, relative or
absolute, is bound.
312. To
contrast the absolute freedom of perceptual extroversion with the absolute boundness of conceptual introversion.
313. To
contrast the relative freedom of conceptual extroversion with the relative boundness of perceptual introversion.
314. Perceptual
extroversion, being objective, is of the free star, whereas conceptual introversion,
being subjective, is of the bound cross.
315. Conceptual
extroversion, being objective, is of the free cross, whereas perceptual
introversion, being subjective, is of the bound star.
316. Considered objectively, freedom is bad, because
objective, and hence diabolic/masculine.
317. The
only freedom that is good is the 'freedom' from objectivity which implies a
binding to subjectivity, and hence to feminine/divine criteria.
318. Hence
it is freedom from Freedom which makes binding to perceptual introversion (the
bound star) or conceptual introversion (the bound cross) possible.
319. Freedom
is a curse of the Western world, which is dominated by the twin objectivities
of perceptual (solar) extroversion and conceptual (lunar) extroversion.
320. Not
until Freedom is overcome will the World be safe for subjective binding,
progressing from the mundane plane of perceptual introversion to the
transcendent plane of conceptual introversion, as from the Blessed Virgin to
the Holy Spirit.
321. Freedom
is just another word for Heathen/Protestant anarchy, chaos, tyranny,
oppression, etc., which dresses itself up as autocracy, democracy, free
enterprise, Liberalism, freedom of the press, free speech, etc.
322. An
open, or objective, society is always run by the Few against the Many, whether
the Few be autocratic (and upper class) or democratic (and middle class).
323. A
closed, or subjective, society can only be run for the Many by the Few, whether
the Many be bureaucratic (and lower class) or theocratic (and classless).
324. All
open societies are conspiracies of upper- and/or middle-class self-interest
against the Many, who are simply 'kept in their place' the better to be
exploited.
325. A
shepherd is akin to a sun who utilizes the moon (sheepdog) to keep the world
(of sheep) in their subordinate place.
326. Such an arrangement is rather akin to an open, or free,
society, in which the masses are governed by an elite of politicians (whether
autocratic or democratic), whose resemblance to both shepherds and sheepdogs is
more than superficial.
327. The
main distinction between an autocratic and a democratic society (apart from the
fact that the one is effectively run by shepherds and the other by sheepdogs) is
that whereas the former utilizes soldiers to protect upper-class interests, the
latter utilizes police primarily in the protection of middle-class interests.
328. Soldiers
stand to the police pretty much as the sun to the moon,
or Royals to Parliamentarians.
329. Soldiers are traditionally servants of the
upper class, whereas the police are effectively servants of the middle class.
330. Hence
where soldiers are ideologically extreme right, the police are ideologically
moderate right.
331. The
police are only extreme right in the pseudo-fascist context (Nazi) of military
police.
332. Thus
whereas the police can have, or be seen to parallel, a Nazi affinity, soldiers
are naturally and more genuinely fascist.
333. 'People's
soldiers' are simply quasi-fascist (Bolshevik) by dint of their adherence to
Marxism-Leninism.
334. Such
quasi-fascist soldiers stand in-between fascist soldiers and pseudo-fascist
military police.
335. Of
course, soldiers can be effectively of the World, but the only soldiers who are
genuinely such tend to be female.
336. Hence
a socialist People's army would be effectively, if not literally, female, in
contrast to a so-called communist People's army.
337. A
socialist People's army, being properly of the World, will be more disposed to
peace-keeping than to war-making, since it is effectively a policing military.
338. The
only thing beyond a socialist People's army is a communist (Social Theocratic)
People's police.
339. Such
a police, necessarily secret, would be duty-bound to protect the People from
violent subversion.
340. It would be unrealistic to suppose that human society could
manage without either military or police bodies, although the nature of each
body will change according to the type of society in existence.
341. In a civil society, the military and the police will always
keep a low profile, leaving civilians to get on with their lives according to
the nature of the society in question.
342. This
is no less true of a People's civilian society than of a bourgeois and/or
pluralist society balanced between bourgeois and proletarian interests.
343. Guerrillas
and vigilantes are unofficial manifestations of People's military and police
within a context, necessarily open-society, dominated by upper-class and/or
middle-class powers.
344. To
contrast the Fascism of a public army with the Communism of a secret police.
345. To
contrast the Socialism of a policing military with the Nazism of a military
police.
346. To
contrast the Republicanism of a People's militia with the Liberalism of a
public police.
347. Broadly,
it can be said that whereas soldiers are of the star, whether absolute or
relative, police are of the cross, whether relative or absolute.
348. Generally,
long hair on women (as on men) affirms the heaviness of the World, and thus
contrasts with the lightness-affirming significance of very short or shaved
hair.
349. Beards
are fundamentalist, and contrast with the transcendentalism of pigtails.
350. Sideboards
are nonconformist, and contrast with the humanism of moustaches.
351. Beards
are absolutely objective in their centrifugal appearance, whereas pigtails are
absolutely subjective in their centripetal essence.
352. Sideboards
are relatively objective in their centrifugal appearance, whereas moustaches
are relatively subjective in their centripetal essence.
353. To be damned from sideboards to beards, but saved from
moustaches to pigtails.
354. Hence it could be said that whereas there is something
extrinsically diabolical about beards, there is something intrinsically divine
about pigtails.
355. Beards
that are trimmed to a point are rather more intrinsically diabolical than
extrinsically so.
356. Ponytails
are less intrinsically divine (like pigtails) than intrinsically mundane.
357. The
ponytail is the salvation of the World (denial of the will), but the pigtail is
the salvation of Heaven (denial of the spirit).
358. The
ponytail contrasts with the pudding-basin hairstyle of World-affirming will.
359. The
pigtail contrasts with the Mohawk hairstyle of space-affirming spirit.
360. Cropped
hair is the 'salvation' of Hell (denial of the soul), but back-combed hair is
the 'salvation' of Purgatory (denial of the intellect).
361. Cropped
hair contrasts with the (everywhichway) punk hair of
Hell-affirming soul.
362. Back-combed
hair contrasts with the parted hair of Purgatory-affirming intellect.
363. To
contrast the naturalism of frizzy hair with the idealism of straight hair.
364. To
contrast the materialism of curly hair with the realism of wavy hair.
365. In football, netted posts (the goal) confirm an omega
orientation, whereas unnetted posts confirm an alpha
one.
366. To
contrast the subjectivity of netted posts with the objectivity of unnetted posts.
367. Football
is divisible between the subjectivity of Association Football/Gaelic Football
netted posts, and the objectivity of
368. To
contrast the open (unnetted) posts of
369. To
contrast the alpha-stemming openness of
370. To
perceive an immoral/moral distinction between Rugby (Union and League) on the
one hand (immoral), and Football (Association and Gaelic) on the other hand
(moral) - the former objective and the latter subjective.
371. Hence
whereas Rugby Union and Rugby League are objective modes of football,
Association Football and Gaelic Football are its subjective modes.
372. It
could be said that whereas Association Football is of the World in its
phenomenal subjectivity, Gaelic Football tends, in its noumenal
subjectivity, to intimate of the transcendental Beyond.
373. To
contrast the phenomenal subjectivity of the Association Football goal, which is
limited by its crossbar, with the noumenal
subjectivity of that part of the Gaelic Football goal which is open, in its
vertical posts, to the sky.
374. The Association Football goal, being phenomenally
subjective, has an elemental parallel with earth, whereas the Gaelic Football
goal, being noumenally subjective, has an elemental
parallel with air.
375. Thus
whereas Association Football is essentially a working-class game in its earthiness, Gaelic Football stretches towards the classless
in its elemental affinity with air.
376. It
could be said that whereas Rugby League is of the nonconformist Overworld in its phenomenal objectivity, Rugby Union tends,
in its noumenal objectivity, towards the
fundamentalist Behind.
377. To contrast the phenomenal objectivity of Rugby League
posts, whose focus of play (tries) is beneath the bar, with the noumenal objectivity of
378. Rugby
League posts, being phenomenally objective, have an elemental parallel with
water (mud), whereas Rugby Union posts, being noumenally
objective, have an elemental parallel with fire (spot-kicking into the sun).
379. Generally
speaking,
380. Thus
whereas
381. Generally speaking, Gaelic Football is more partial to
scores above the bar/between the posts, on account of its noumenally
subjective bias, whereas Association Football, being phenomenally subjective,
is limited to scores beneath the crossbar.
382. To
contrast the noumenal objectivity of
383. To
contrast the phenomenal objectivity of
384. To
contrast the fundamentalism of upper-class
385. To
contrast the nonconformism of middle-class
386. The salvation of Association Football is in Gaelic Football,
the ultimate, because absolute, kind of football.
387. The damnation of Rugby League is in Rugby Union, the
ultimate, because absolute, kind of rugby.
388. A
post-liberal society, centred in Transcendentalism, would not encourage the
playing of
389. A
transcendental society, commensurate with the Social Theocratic 'Kingdom of
Heaven', would maintain a bias for Gaelic Football over Association Football,
deeming the latter symptomatic of worldly sin.
390. It is
debatable whether Association Football would long continue to be played in a
transcendental society, in which earth had been transcended by air, and the Blessed Virgin by the Holy Spirit.
391. American
Football (so-called) stands to Gaelic Football as alpha to omega, or light to
air, on account of the openness of its posts stemming, on a horizontal bar,
from a single upright confirming a noumenal
objectivity or, more correctly, 'subjectivity' (especially when used in
conjunction with a stand-off containing net) which is nevertheless higher than
and anterior to the noumenal objectivity of Rugby Union
posts.
392. Hence
American Football is less an upper-class fundamentalist game than a
leading-class transcendentalist one, in which scores above the crossbar confirm
an alpha orientation towards the light rather than, like
393. American
Football is consequently more cosmic than solar in its scoring orientation,
although the bias of play tends to favour earth-affirming 'touch downs' more
than space-affirming spot kicks, thereby suggesting the possibility that it is
less cosmic than worldly, albeit of a hard-line orientation which reflects
republican values.
394. It is
not the Blessed Virgin but the Cursed Whore who is the worldly parallel which
leaps to mind when considering the 'Gridiron' method of scoring points through
'touch downs'.
395. Compared
to American Football, Association Football is less republican than Anglican in
its ideological orientation, suggesting a compromise between the Son (headed goals)
and the Mother (kicked goals) which is more specifically of the World than,
like Gaelic Football, capable of transcending it towards the Holy Ghost.
396. Did
Association Football not have nets, we would be unable to infer an omega
orientation, and thus the probability of an Anglican parallel, but would have
to settle for a republican parallel, after the fashion of 'Gridiron'.
397. The twentieth century was, by and large, a light age, a superheathen time dominated by Anglo-American civilization.
398. The most obvious historical parallel to the Anglo-American
classicism of the twentieth century would be the Graeco-Roman
classicism of pagan antiquity.
399. Just
as pagan civilization was eclipsed by the barbarism of the Dark Ages, so
Anglo-American civilization will be/has been eclipsed by the barbarism of a second Dark Ages.
400. Without the darkness to eclipse the light, there could be no
progress to a Superchristic civilization focused upon
the inner light of the spirit.
