1. The distinction between the conscious and
the unconscious is effectively one of masculine and feminine, since men, in
whom the masculine predominates over the feminine, are usually more conscious
than women, given their larger brains and different anatomical characteristics. Now since the conscious arises from the
unconscious, we should have no hesitation in contending that the unconscious,
and hence unconsciousness, is anterior to consciousness. Thus the Satanic Fall, as from stellar to
solar, would be from a plane of unconsciousness to a plane of consciousness,
the former identifiable with nature or, more correctly in this context, supernature, and the latter with some form of culture. For it seems to me that the fundamental
distinction between unconsciousness and consciousness, or feminine and
masculine, is one of nature vis-à-vis culture, since the one is germane to
natural determinism and the other to free will, as, within relative bounds, are
women and men (in that order).
2. Thus anterior to the Satanic Fall there is
what I shall call the super-unconsciousness of stellar supernature,
which is superfeminine, and this led, in due process
of cosmic devolution, to the subconsciousness of
solar subculture, which is submasculine. Hence one could argue that whereas the primal
God (Antigod) is supernatural in its
super-unconscious superfemininity, the primal Devil (Antifather) is subcultural in its
subconscious submasculinity.
3. Now imagine the reverse situation to the
above, whereby worldly revolt against the absolute free will of this
subconscious submasculinity results in nature, which
is feminine and therefore disposed, through its unconscious, to natural
determinism. This feminine nature gives
rise, in due process of phenomenal evolution, to the consciousness of lunar
culture, which is masculine. Hence from
the more natural woman there arises, as from the earth itself, the freer and
more conscious man, whose culture, compromised by lunar materialism, takes a
predominantly civilized form, the form, ultimately, of the Blessed Trinity, in
which intellect, personified by Christ, sits enthroned between the soul of the
Father and the spirit of the Holy Ghost.
In Christianity, relative free will affirms its ascendancy over the
natural determinism of 'mother earth', woman, nature, etc. Beginning in Catholicism, this process
develops through Protestantism (Anglicanism) to a sort of intellectual
consummation in Puritanism, wherein the ascendancy of Christ over the Mother is
complete. It is now that the Age of
Reason, with its conscious culture, is upon us.
For the intellect is at last released from earthly bondage, and man
comes fully into his own in the culture of civilization. Yet such a culture is really a dead-end. For the intellect, though free from
earthly connections or, rather, unconscious constraints, is not free for
the Holy Ghost, and hence true spiritual salvation. For the emotional pull of the Father is
stronger in this purgatorial context and, ultimately, the intellect will
succumb to the soul, achieving no more than a minor subconscious parallel to
the Satanic subconsciousness ... as masculinity
slides inexorably towards the subcultural submasculinity of its purgatorial Hell. Heaven or, rather,
Heaven-relative-to-Purgatory is only reached, as I have elsewhere argued, [See Occasional
Maxims.] via the Mother, and thus in terms of a minor superconscious
supermasculinity which owes more to unconscious
precedent than ever it does to the conscious as such!
4. But this brings us to an accommodation with
Catholicism as a precondition of heavenly salvation in the superconscious. For Catholicism is not just or simply the
unconscious, as though it were a mode of earthly heathenism. The ideal of Catholicism is not pregnancy but
virginity, the Blessed Virgin as the subnatural
personification of what I should call sub-unconscious subfemininity. Hence whereas nature affirms a plenum which,
in woman, takes the form of pregnancy, the form from which, as we have argued,
man rises to civilized peaks of cultural reason, the objective of the Catholic
Church is to undermine this heathen plenum in the interests of a subnatural vacuum, the vacuum of virginal subfemininity, from the sub-unconscious emptiness
(holiness) of which the fullness of heavenly salvation may be anticipated as,
scorning sub-unconsiousness, man is saved to the superconscious in supercultural supermasculinity.
Now whether he is saved relatively, e.g. whether to the phenomenal realm
of short-term posthumous Heaven, or absolutely, to the full-blown superconscious of a supreme superculture,
commensurate with the Holy Spirit of Heaven, will obviously depend upon the
nature of the Catholicism and the degree of sub-unconsciousness attaching to
it, not to mention, more importantly, whether the supermasculinity
is relative to the Church or, following Messianic intervention, to 'Kingdom
Come' and the introduction, therein, of its institutional successor (the
Centre). One could say that, broadly,
traditional Roman Catholicism is germane to the possibility, through supercultural reaction to the subnatural
vacuum (in virginity), of short-term phenomenal salvation in the Holy Ghost,
whereas the post-Vatican II Neo-Catholicism of the contemporary Church is more
likely to be the platform from which, due to its radical conservatism, an
ultimate revolt against the sub-unconscious subfemininity
will be launched which will pave the way for 'Kingdom Come', and thus for the superconscious supermasculinity
of true culture - the superculture of the Holy Spirit
of Heaven.
5. That which, encouraging the vacuum of subnatural subfemininity, denies
the World (and its heathen plenum ... of pregnancy) can hope for the
otherworldly salvation which will only come, via Messianic intervention, with
the birth of a new and ultimate plenum ... such that affirms the superconscious in divine revolt against the living death of
World-denying sub-unconsciousness. Such
a revolt, led by the Second Coming, will establish the airy plenum of Eternal
Life in the supercultural supermasculinity
of 'Kingdom Come'. I call this revolt
... against subfemininity ... the Resurrection, and
it is the way to the superman.
6. If the Universe begins in absolute natural
determinism, the supernatural determinism, as we have argued, of the
super-unconscious, then what ends ... in the superconsciousness
of 'Kingdom Come' ... must be in absolute free will, the free superwill of salvation from the World or, more correctly,
the World-denying sub-unconsciousness of a subnatural
determinism, alongside the World.
7. Where World-denying Catholicism is subfeminine, and therefore subnatural,
worldly heathenism is feminine and accordingly natural, the nature of the
unconscious whose will to motherhood manifests natural determinism in mundane
revolt against the subconscious free subwill of
diabolic subculture. Hence natural
determinism is in no sense a fall from some 'higher' realm ... of anterior
divinity. Natural determinism is a
feminine solution to the dilemma of free subwill, the
mundane complement, as it were, to the supernatural determinism of primal
divinity from which, in satanic revolt, the free subwill
of submasculine subculture broke free. In like manner, it could be said of man that
his fate is to break free, in phenomenal free will, from woman, 'mother earth',
nature, etc., in his cultural orientation towards civilization, albeit his mode
of breaking free from natural determinism is less a fall than a rise, analogous
to a lunar orbit above the earth.
However that may be, such phenomenal free will does not and cannot lead
to divine salvation but, due to its objective limitations, is doomed to slide
from intellect to soul, abandoning Christ for the Father, wherein it is
damned. Like the diabolic fall, the
masculine rise is to a vacuum, for it was from a plenum that it first arose,
and what it arose to could not be another plenum ... excepting the paradoxical
salvation of the Holy Ghost which, in any case, arises from a mundane
vacuum. Thus the masculine mode of free
will is less a good than an evil which is destined for submasculine
damnation in the Father. One must return
to the Blessed Virgin for any prospect of supermasculine
salvation in the Holy Ghost, the free superwill of
which owes not a little to the subnatural determinism
of that virginal 'evil' which is its World-denying precondition and which, in
itself, is a revolt against the heathen goodness of natural determinism.
8. Again, in regard to the above, one must
distinguish the Catholic transcendentalism of the Holy Ghost from the Social
Transcendentalism, as affirmed by me, of the Holy Spirit of Heaven, the latter
not antithetical to the Father but to the Jehovahesque
Clear Light of the Void. For while the
one context is relative and phenomenal, the other, stretching beyond the bounds
of Catholicism, is absolute and noumenal, and to get
to it one must have a world or, at any rate, society which is geared to the subnatural determinism of sub-unconscious subfemininity to an extent which will make the Resurrection
... to Eternal Life through the Second Coming ... a virtual inevitability,
since the evil of sub-unconsciousness is precisely what the Deserving must be
saved from, in order that they might achieve first-hand experience of the
ultimate good ... in the superconsciousness of free superwill.
9. Where the Holy Ghost only has reference to
the spiritual part or aspect of the brain, the Holy Spirit of Heaven transcends
the brain in a lung-oriented spirituality which is as genuinely heavenly as the
cerebral spirituality of the Holy Ghost is purgatorial. Conversely, where the Father only has
reference to the soulful, or emotional, aspect of the brain, the Allahesque Holy Soul of Hell transcends the brain in a
heart-oriented emotionality which is as genuinely hellish as the cerebral
emotionality of the Father is purgatorial.
10. Truly, the 'Three in One' has reference to
the three deities of the brain, the one organ in which the Father, the Son, and
the Holy Ghost have their purgatorial throne - the Son in regard to the
intellect, and thus with reference to the purgatorial per se;
the Father in regard to cerebral emotions (soul), and thus with reference to
purgatorial Hell; and the Holy Ghost in regard to cerebral consciousness
(spirit), and thus with reference to purgatorial Heaven. Verily, Christ is the knowledgeable cynosure,
in intellect, of the brain, and thus the principal deity of Purgatory who is,
in another sense, the One with whom the flanking deities are contiguous. Nevertheless, even if Purgatory, and hence Christianity,
is centred in Christ, the purgatorial brain has its own Hell and Heaven which,
as minor soul and spirit in relation to the Father and the Holy Ghost, partner
its Christic cynosure.
11. Christ sits in between the Father and the
Holy Ghost pretty much as the Buddha in between the Clear Light of the Void and
the Holy Spirit of Heaven, or Mohammed in between the Clear Fire of Time
(Satan) and the Holy Soul of Hell (Allah), or the Blessed Virgin in between the
Mother and the Christ Child, albeit with a bias, in each case, towards the alpha,
and thus effectively in deference to the more objective (or less subjective)
power base.
12. The dreamy consciousness of the Christ Child
paves the way for the cerebral superconsciousness of
the Holy Ghost. In similar fashion, it
could be said that the visionary consciousness of the Second Coming paves the
way for the spiritual superconsciousness of the Holy
Spirit of Heaven, since the Second Coming is akin to a Child who has not grown
up into that which sits on the right-hand side of the Father and is fated,
sooner or later, to do the Father's bidding ... to the detriment of true
salvation. No, the Second Coming has
wisely refrained from growing into objective manhood, in order that he may
avoid the fate of sitting in the Father's shadow and even of succumbing, sooner
or later, to the Father's dubious light.
That is why he is now the gateway to the Holy Spirit of Heaven, and thus
to 'Kingdom Come'. He is the conscious
bridge from the subfeminine to the supermasculine, from subwoman to
superman, subnature to superculture,
the sub-unconscious to the superconscious. No man can enter the '
13. Christ may be 'king' in the brain, where the
intellect sits enthroned, but in the realms of the heart and the lungs He has
no place at all, the reason being that the heart is the abode of the major soul
or, as I usually prefer to term it, the Holy Soul of Hell, whereas the lungs
are the abode of the major spirit, viz. the Holy Spirit of Heaven. Thus neither the Father nor the Holy Ghost
can be equated with the soul per se or the spirit per se,
since that which appertains to the brain is necessarily alien to these more
extreme organs. The only deity that I
can conceive of as being in any way germane to the heart, the abode of the Holy
Soul of Hell, is Allah, while the deity germane to the lungs, the abode of the
Holy Spirit of Heaven, I shall call the Supreme Being - a deity no less
antithetical to the Jehovahesque Clear Light of the
Void ... than Allah is antithetical to the Satanic Clear Fire of Time, which
fell from Jehovah.
14. To conceive of the proton as falling from the
photon, but the neutron as arising from the electron. To conceive, furthermore, of the neutron as
neutral with a bias towards the positive, and of the electron as neutral with a
bias towards the negative. To conceive,
additionally, of the neutrino as having a negative neutron charge, and of a
negative electron called the electrino. To conceive, finally, of the positron, or
positive electron, as a reaction against the electrino,
which rises to a position in the elemental hierarchy antithetical to the
photon.
15. It is not inconceivable that, just as there
is a negative neutron, or neutrino, so there is a negative proton, or protino, which stands to the proton as soul to fire, or, in
religious terms, as Allah to Satan. If
so, then the protino would share negativity in common
with the photon, the element of light, as well as with the neutrino and what I
have called the electrino.
16. One could distinguish, further, between a
neutral electron and an electron with a negative bias ... pretty much as we
have distinguished, in theological terms, between the Mother and the Blessed
Virgin, reserving for the electrino, or negative
electron, a correlation with what I shall call the 'Mary Child'. For it seems to me that the Christ Child is
rather less an electrino equivalence than a neutrino
equivalence, bearing in mind his male gender, and that the distinction between
female and male children is effectively one of negativity in the unconscious
vis-à-vis negativity in the conscious, the former worldly and the latter
purgatorial.
17. Analogous to the above, one could distinguish
between a neutral neutron and a neutron with a positive bias ... pretty much as
we distinguish, in theological terms, between the Son and the Father, reserving
for the neutrino, or negative neutron, a correlation with the Christ Child (as
discussed above), who is effectively One with the Holy Ghost.
18. Hence whereas the context of the
Mother/Blessed Virgin would be one that, in its negative bias, draws closer to
the negativity of both the Christ Child and (especially) the Mary Child, or
female baby, the context of the Son/Father, by contrast, would be one that, in
its positive bias, draws away from the negativity of both the Mary Child and
(especially) the Christ Child, with implications that impinge, via the Father,
upon the Mother.
19. It is because Christianity lacks a
theological equivalent of the Mary Child ... that its Heaven goes no further
than the Holy Ghost, the outcome of the dialectic between the Blessed Virgin
and the Christ Child, the former paving the way for the latter, which, as the
'Third Person' of the Trinity, appertains to the spiritual manifestation of
Purgatory (as already discussed). Such a
purgatorial Heaven is no less negative, and therefore passive, than the Blessed
Virgin.
20. True Heaven, by which is meant the Holy
Spirit of Heaven, is only possible on the basis of a resurrectional
revolt against the Mary Child, or the World-denying electrino
whose mundane negativity paves the way for the Heaven-affirming positivity of the positron, as the superconscious
ascends away from the sub-unconscious on wings of airy joy, the joy of the
ultimate free spirit which puts not only the relative spiritual freedom of the
Holy Ghost in the theological shade, so to speak, but, most especially, the
intellectual and emotional 'freedoms' of the Son and the Father, not to mention
the soulful freedom, in subconscious culture, of Allah. There is no freedom higher than the superconsciousness of the Holy Spirit of Heaven, the
resolution of all freedom struggles.
21. Fame is to be recognized externally - for
what one does. Glory, by
contrast, is to be recognized internally - for what one is.
22. The freedom to develop free will at the
expense of natural determinism is the only freedom worth fighting for!
23. The struggle for free will at the expense of
natural determinism is effectively one by man against woman, or, more specifically,
of the masculine against the feminine, of culture against nature.
24. Man is that in which the conscious
predominates over the unconscious.
Woman, by contrast, that in which the unconscious predominates over the
conscious.
25. To descend from the super-unconsciousness of
the superfeminine to the sub-unconsciousness of the subfeminine via the unconsciousness of the feminine.
26. To ascend from the subconsciousness
of the submasculine to the superconsciousness
of the supermasculine via the consciousness of the
masculine.
27. To descend, in femininity, from supernature to subnature via
nature. To ascend, in masculinity, from
subculture to superculture via culture.
28. Superwoman is rooted in the conscience of the
Jehovahesque Clear Light of the Void, woman is rooted
in the id of the Motheresque Clear Darkness of Mass,
and subwoman is rooted in the holiness/emptiness of
the virginal Holy Will of the World or, rather, Antiworld.
29. The superman is beyond the subnature of subwoman in the superculture of spiritual freedom.
30. Man is above the nature of woman in the
culture of intellectual freedom.
31. The subman is
beneath the supernature of superwoman in the
subculture of emotional freedom.
32. The Satanic fall from Jehovah was the first
blow for freedom struck by the masculine against the feminine or, more
specifically, was a blow struck by the submasculine
against the superfeminine ... in a fiery revolt
against the light (conscience).
33. The ultimate blow for freedom will be struck
by the supermasculine against the subfeminine
... in a spiritual revolt (resurrection) against the living death of virginal
emptiness.
34. The masculine rose from the feminine in an
intellectual revolt against the flesh and its lust-provoking darkness.
35. True freedom, by which is meant spiritual
freedom, can only come at the expense of subnatural
determinism, as the superman rises from the ashes of World-denying subfemininity into the Heaven of spirit-affirming supermasculinity, like a minidisc
from the negativity of microtape death.
36. The freedom which arises from the Blessed
Virgin to the Holy Ghost via the Christ Child ... is akin to a compact disc
(CD) from an audio cassette, and is therefore more pseudo than genuine, reflecting
a phenomenal rather than noumenal precondition such
that leaves the supermasculinity less than truly supermasculine and the subfemininity
less than truly subfeminine.
37. The freedom that arises from the Mary Child
to the Holy Spirit of Heaven via the Second Coming ... is truly heavenly in its
capacity to go beyond the pseudo-Heaven of spiritual Purgatory.
38. It is because it lacks a Mary Child ... that
Catholicism can do no better than to ascend, as it were, from the Blessed
Virgin to the Holy Ghost via the Christ Child, as from audio cassettes to
CDs. This is why its afterlife is always
posthumous, since the Holy Ghost is relative to Purgatory, and thus to the
realm of cerebral spirituality.
39. The cerebral or pseudo-heavenliness of the
Holy Ghost lies at a purgatorial remove from the genuine heavenliness of the
Holy Spirit of Heaven ... in Social Transcendentalism.
40. Likewise, the cerebral or pseudo-hellishness
of the Father lies at a purgatorial remove from the genuine hellishness of the
Holy Soul of Hell ... in Islamic Fundamentalism.
41. The spirit of the brain (consciousness)
compares unfavourably with the spirit ... of the lungs (air), just as the soul
of the brain (emotions) compares unfavourably with the soul ... of the heart
(blood).
42. The Satanic Antifather
or, more correctly, Anti-allah, stands at a fiery
remove from the soul, like sunlight from a vampire.
43. The vampire's Afterlife/Eternity is neither
cerebral (and short-term) nor spiritual (and long-term) but soulful (and
nocturnal). His is an afterlife which
can only be ended by a stake through the heart, since his eternity is of Hell.
44. The vampire nourishes his heart on blood that
it may beat all the more passionately in a diabolical affirmation of soul.
45. The Islamic Fundamentalist loves from the
heart rather than, like the Christian fundamentalist, from the brain. To love from the heart is to love from Hell;
to love from the brain is to love from Purgatory. This latter is alone 'Christian', since it
ties-in with the Father.
46. The Satanic naturalist loves neither from the
brain (emotions) nor the heart (soul) but from the eyes/penis in a promiscuous
lust of fiery passion which is more akin to hatred.
47. Sex that is untempered
by love is motivated by hatred.
48. The writer's usual fate, once published, is
to be damned to the punishment of being read.
49. If speaking is phenomenally subjective and
thinking, by contrast, noumenally subjective, then
thinking is the salvation of speech, a sort of spiritual grace (relative to the
intellect) to a carnal sin (again relative to the intellect).
50. One might say, echoing Christian phenomenality, that whereas writing is of Christ and
reading of the Father, speaking is of the Virgin and thinking of the Holy
Ghost.
