151. Woman is at best a heathen plenum (motherhood),
and at worst a Judaic/Christian/feminist Hell.
Man, by contrast, is at worst a heathen vacuum (Father), and at best a
fundamentalist/Christian/transcendentalist Heaven. Hence the sexes are in no sense equal, not
even in the heathen context where, ironically, man is at a vacuous disadvantage
to woman.
152. Of all the heathen classes, the middle class
are the most mediocre vis-à-vis Christians, and thus, in their own eyes, the
most moderate vis-à-vis the upper- and lower-class alternatives. The middle class, properly liberal, make a
virtue out of writing, the upper class make a virtue out of reading, and the
lower class make a virtue out of talking.
Only the classless, who are beyond the heathen pale, make a virtue out
of thinking!
153. In the class-bound heathen societies the
classless are trodden underfoot by their class enemies, including the working
class. In Christian and, more especially
in the future, transcendental societies, by contrast, the classless will take
divine vengeance upon their heathen enemies, consigning them, in judgmental
damnation, to the vacuous hells of the sub-unconscious which it behoves a moral
society, centred in God, to perpetuate in the interests of the Saved, whose
heavenly redemption in superconscious bliss would not
otherwise be possible.
154. Unlike Christianity, Social Transcendentalism
could not co-exist with the (heathen) World; for it is not a World-denying
phenomenon rooted in the subfeminine vacuum of the
Virgin Mary ... so much as a World-overcoming noumenon
centred in the Heaven-affirming supermasculine plenum
of the Holy Spirit of Heaven which, if successful, would instigate 'Kingdom
Come', and thus the division of society between Hell and Heaven, the Damned and
the Saved, the chaff and the wheat, the sub-unconscious and the superconscious.
155. The classless are not necessarily priceless,
but they have the potential to become priceless in God's sight, so to speak, as
that which was classless in the class-bound societies becomes divine in the
heavenly one of 'Kingdom Come'. By
contrast, the class-bound, though dear, in varying extents, to themselves, are
worthless to God, and therefore deserving of nothing better than damnation to
the vacuum of Hell.
156. Just as Catholicism is genuine Christianity,
the Christianity of the sub-unconscious Hell and of the superconscious
Heaven, so Protestantism, its heretical offshoot, is pseudo-Christian: the
pseudo-Christianity of the heathen World/Purgatory ... in an
unconscious/conscious, feminine/masculine dichotomy.
157. Pseudo-Christianity, being of the mundane World
and of the purgatorial Overworld, can accommodate the
concept and, indeed, reality of 'female priests', since the notion of equality
between men and women is dear to the amoral Heathen, and in their moral
ignorance and blindness they are perfectly resigned to the advancement of women
to positions of greater power within their churches, even to positions formerly
reserved for men.
158. Yet the Catholic Church is not as keen on the idea
of 'female priests', and were that ever to change ... it would be a black day
indeed for the Church, a day such that few Christian men would ever wish to
see! For it would render the Church so
contemptible in the sight of God ... the Second Coming, that he would feel all
the more urgency to wipe the slate clean, so to speak, and start afresh on the
basis of 'Kingdom Come'. For if the
ordination of women priests in a heathen church is one thing, their ordination in
the Christian one is quite another, since it would require, in keeping with its
morally laudable traditions, celibacy among the women ordained, and celibacy
among women is not what it is among men.
On the contrary, whereas in men it is a mark of spiritual resolve and
authenticity ... even to the extent of the Holy Ghost, in women it would simply
maintain a virginal vacuum, the sort of vacuum which is commensurate with the subfemininity of a Christian Hell, and in revolt against
which the true Christian ascends, via thoughtful prayer, into the heavenly
plenum of the Holy Ghost. Now it cannot
be denied that Heaven needs Hell in order both to exist and to have an
antithesis to play itself off against.
But it must be categorically denied that the Church should be taken over
by Hell and dominated, from the altar, by the vacuous embodiments of such a
Hell! For if ever this were to happen,
and celibate women priests duly came to pass, then the Church would cease to be
the forum of Christ but become, instead, a platform for the Devil, the
sub-unconscious subfemininity of which would pander
to all manner of diabolical revelations and subversions - from feminism and
animalism to naturism and healthism - and all under
cover of Christian morality!
159. No, the true Church is not a platform for the
Devil, nor should it ever become such a thing!
So long as it is loyal to Christ, there can be no amoral equalitarianism
in the heathen manner! The Christian
woman, a virgin, is not, like her heathen counterpart, a second-rate citizen in
a second-rate society run for and by the second rate. She is a third-rate person who can have no
business protecting and advancing first-rate goals and ideals, of which Heaven
is the summation. Only a man, and a
comparatively first-rate one, sworn to and literally embodying Christian
celibacy, has any right to preach Christ's message of heavenly salvation in the
'Kingdom Within', and such a man will only be found, as a rule, within the
Catholic Church, the true Church of Christendom. Should this Church fail Christ in this most
important and significant respect in the near future, then it will be only a
matter of time before the Second Coming equivalence proclaims its moral
bankruptcy and institigates steps to replace it with
an institution more in keeping with the divine will.
160. From the alpha of mystical cosmology to the
omega of gnostical theosophy via the
omega-in-the-alpha of academic philosophy and the alpha-in-the-omega of
Christian theology.
161. Art stands to music as the unconscious to the
conscious, or as feminine to masculine, with all due gradations between the
'super' and 'sub' options, depending on the type of art/music. Thus from the superfemininity,
for example, of light art/stained glass to the subfemininity
of religious painting via the femininity of secular painting on the one hand,
and from the submasculinity of, for example, Jazz to
the supermasculinity of the musical avant-garde via
the masculinity of Classical on the other hand.
Broadly considered, art is devolutionary and music evolutionary, the one
stemming from the light and the other destined to culminate in the spirit.
162. We should distinguish, if somewhat
paradoxically, between 'traditional avant-garde' and 'avant-garde traditional',
conceiving of the former type of music as germane to the Holy Ghost in what is
largely a cerebral context, and the latter type of music as germane to the Holy
Spirit of Heaven in what is largely a spiritual context. For we proceed from acoustic traditional to
'traditional avant-garde' in the one case, as from prayer to posthumous
visionary experience, but from the synthetic avant-garde to 'avant-garde
traditional' in the other case, as from hallucinogenic trips to airy meditation
- the latter no Christian phenomenality but the Superchristian (transcendental) noumenality
of 'Kingdom Come'.
163. Nature's abhorrence of vacuums generally
results in a heathen plenum (of pregnancy).
Culture's abhorrence of vacuums (virginal celibacy) generally results in
a Christian/Superchristian plenum (of Heaven).
164. The struggle between nature and culture, women
and men, is mirrored in that between art and music, the former broadly natural
(and thus diabolic), but the latter cultural (and thus divine).
165. To speak of the Subchristian
Subconscious (Father), the Christian Conscious (Christ), and the Superchristian Superconscious
(Holy Ghost), as one would speak of the Superheathen
Super-unconscious (Jehovah), the Heathen Unconscious (Mother), and the Subheathen Sub-unconscious (Virgin Mary), thus pitting
culture against nature, and God against the Devil.
166. To contrast the sanity/reasonableness of the
conscious options with the insanity/unreasonableness of the unconscious
ones. For where the cultural is
sane/reasonable, the natural is insane/unreasonable, which is to say, selfless
as opposed to selfish.
167. To go mad, one must first of all possess the
capacity to be sane/reasonable, i.e. capable of conscious free will in one
degree or another. That which is
insane/unreasonable, or subject by nature to natural determinism, cannot go
mad, any more than that which is sane/reasonable by culture can go
insane/become unreasonable (through nature).
Madness is an affliction of the sane/reasonable, a sort of clouding of
consciousness, and contrasts with the periods of lucidity to which the
insane/unreasonable are intermittently exposed.
Thus while madness is not the same as insanity/unreasonableness, it is
culture's approach, as it were, to insanity/unreasonableness, the opposite, in
short, of nature's approach to sanity/reasonableness, which is lucidity. Generally speaking, men are sane/reasonable
(in different degrees) and women insane/unreasonable (again in different
degrees), because the one sex is more conscious than unconscious by culture,
and the other sex more unconscious than conscious by nature. Nevertheless, whether through sexual or other
social pressures, men are exposed to madness and women, by contrast, to
lucidity - the former as a diminution of consciousness vis-à-vis its
unconscious counterpart, the latter as an increase in consciousness vis-à-vis
its conscious counterpart. Yet the fatal
borderline is rarely if ever permanently crossed. For men and women remain facing each other
across a sane/insane, reasonable/unreasonable divide, as between culture and
nature (in whatever degree or type).
168. In the heathen context of men and women,
properly considered, the distance between culture and nature is less than in
the Christian context of supermen and subwomen, where
we can speak of a supersane/subinsane dichotomy
relative to the supercultural/subnatural distinction
between Heaven and Hell, the Holy Ghost and the Virgin Mary. Likewise, madness and lucidity are more
interactive in the heathen context than ever they could be in the Christian
one, where the sexes are segregated, traditionally, as between monks and nuns,
the former effectively supermasculine, the latter subfeminine, and where madness and lucidity are far less
pervasive in consequence. For when there
is no contiguity between men and women, the men, become supermen, are
privileged to a super-reasonable deliverance from the possibility of
intermittent madness (love) vis-à-vis women, and the women, become subwomen, are fated to a sub-unreasonable damnation from
the possibility of intermittent lucidity (devotion) vis-à-vis men.
169. From the subselfishness
(sanity) of the soul to the superselfishness of the
spirit via the selfishness of the intellect, as from Allah/the Father to the
Holy Ghost/Holy Spirit of Heaven via Christ.
170. From the superselflessness
(insanity) of the senses (sight/hearing) to the subselflessness
of the womb via the selflessness of the flesh, as from the Clear Light of the
Void/Jehovah to the Virgin Mary/Mary Child via the Mother.
171. Whereas man is the victim of woman in the
heathen context of the World, the superman is beyond woman (become subwoman) in the transcendental aloofness of the spirit in
the next world (Heaven).
172. Because the second rate are amoral rather than
moral, like the first rate, or immoral, like the third rate, it could be said
that whereas Liberals are of the second rate per se, Conservatives
(capitalists) are second rate with a first-rate bias, and Radicals (socialists)
second rate with a third-rate bias.
However, this would not mean that their extreme political counterparts,
viz. Fascists and Communists, were first and third rate respectively. On the contrary, Fascists would be
pseudo-first rate and Communists pseudo-third rate, bearing in mind their more
extreme conscious and unconscious standings which, as we have argued, are not
commensurate with superconscious and sub-unconscious
positions in relation to Catholicism, and thus with properly third-rate (subwomen) and first-rate (supermen) alternatives, but
simply signify the drawing apart, into mutual exclusivity, of the purgatorial Overworld and the mundane World, viz. bourgeoisie and
proletariat.
173. The superfree
spirituality of the superman contrasts, as Heaven to Hell, with the subnatural determinism of the subwoman,
with whom he has no contact and thus no heathen commitment whatsoever. Even the subman,
submerged in his soulful subculture, is 'beneath the pale' of the superman,
whose goal is the Eternal Beyond ... of heavenly joy. One day Judgement will come, and the subhuman
Chaff be divided from the superhuman Wheat ... as the World is torn asunder, to
be replaced by Heaven above and Hell below, the Nietzschean
Heaven of a spiritual amor fati, and the Schopenhaurian
Hell of a World-denying, will-less emptiness.
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