OMEGA MAXIMS
Aphoristic Philosophy
Copyright © 1996-2012 John
O'Loughlin
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1. To
progressively devolve, in 'falling fire', from eyes to heart, as from spatial space
to repetitive time.
2. Conversely,
to regressively devolve, in 'falling fire', from heart to eyes, as from
repetitive time to spatial space.
3. To
progressively evolve, in 'rising air', from ears to lungs, as from sequential
time to spaced space.
4. Conversely,
to regressively evolve, in 'rising air', from lungs to ears, as from spaced
space to sequential time.
5. To
progressively devolve, in 'falling water', from tongue to womb, as from
volumetric volume to massed mass.
6. Conversely,
to regressively devolve, in 'falling water', from womb to tongue, as from
massed mass to volumetric volume.
7. To
progressively evolve, in 'rising vegetation', from phallus to brain, as from
massive mass to voluminous volume.
8. Conversely,
to regressively evolve, in 'rising vegetation', from brain to phallus, as from
voluminous volume to massive mass.
9. To
contrast the devolutionary nature of the Devil and woman with the evolutionary
nature of man and God.
10. The
Diabolic is that which devolves, in 'falling fire', from spatial space to
repetitive time, and vice versa.
11. The
Divine is that which evolves, in 'rising air', from sequential time to spaced
space, and vice versa.
12. The
feminine is that which devolves, in 'falling water', from volumetric volume to
massed mass, and vice versa.
13. The
masculine is that which evolves, in 'rising vegetation', from massive mass to
voluminous volume, and vice versa.
14. To
devolve is to fall, whether progressively or regressively, whereas to evolve is
to rise, whether progressively or regressively.
15. That
which, as the Devil and woman, devolves cannot be expected to evolve, and vice
versa. At the last, God is
supermasculine, not feminine or subfeminine.
16. That
man who goes beyond woman becomes superman, who is One, in supermasculinity,
with God.
17. The
superman is antithetical to the superwoman, who is One, in superfemininity,
with the Devil.
18. The
superwoman is the beginning, whereas the superman is the ending.
19. The beginning
devolves, through the Devil, towards woman, whereas man evolves, through
Christ, towards the ending, which is God.
20. God
is the goal of man or, at any rate, of that man who is capable of evolving
towards the superman.
21. God
is in no sense the beginning, least of all in terms of cosmic consciousness, or
the Clear Light of the Void.
22. That
which symbolizes the beginning holds high a torch in her hand, for she is a
creature of the light, whose gender is superfeminine.
23. She
is the devil of sensuality, the outer Devil, who presides over the space-time
continuum of 'falling fire'.
24. To
worship the superfeminine is to be enslaved to the Devil-of-Devils, the outer
Devil of optical sensuality.
25. He
who is enslaved to the Devil can never be bound to God.
26. That
man who is bound to God is beyond freedom, for freedom is of sensuality,
whereas binding is to sensibility.
27. That
which is most free (to diverge from outer glory) contrasts, like eyes and ears,
with that which is least free (to diverge from outer glory).
28. That
which is more (relative to most) free ... contrasts, like tongue and phallus,
with that which is less (relative to least) free ...
29. The
most free ... is noumenally objective and the least free ... noumenally subjective,
while the more (relative to most) free ... is phenomenally objective and the
less (relative to least) free ... phenomenally subjective.
30. That
which is least bound (to converge upon inner glory) contrasts, like heart and
lungs, with that which is most bound (to converge upon inner glory).
31. That
which is less (relative to least) bound ... contrasts, like womb and brain,
with that which is more (relative to most) bound ...
32. The least
bound ... is noumenally objective and the most bound ... noumenally subjective,
while the less (relative to least) bound ... is phenomenally objective and the
more (relative to most) bound ... phenomenally subjective.
33. To
contrast the immoral sensuality of the most free divergence from outer glory
with the moral sensuality of the least free divergence from outer glory.
34. To
contrast the objectively amoral sensuality of the more (relative to most) free
divergence from outer glory with the subjectively amoral sensuality of the less
(relative to least) free divergence from outer glory.
35. To
contrast the immoral sensibility of the least bound convergence upon inner
glory with the moral sensibility of the most bound convergence upon inner
glory.
36. To
contrast the objectively amoral sensibility of the less (relative to least)
bound convergence upon inner glory with the subjectively amoral sensibility of
the more (relative to most) bound convergence upon inner glory.
37. To
diverge, in immoral sensuality, as illusion from woe, and, in moral sensuality,
as weakness from humility.
38. To
diverge, in objectively amoral sensuality, as ignorance from hatred, and, in
subjectively amoral sensuality, as ugliness from pain.
39. To
converge, in immoral sensibility, as strength upon pride, and, in moral
sensibility, as truth upon joy.
40. To
converge, in objectively amoral sensibility, as beauty upon pleasure, and, in
subjectively amoral sensibility, as knowledge upon love.
41. The
freedom to diverge (from outer glory) is commensurate with the exercise of
outer willpower, whereas the thraldom to converge (upon inner glory) is
commensurate with the exercise of inner willpower.
42. Outer
glory can be hellish, heavenly, worldly, or purgatorial, with outer willpower
correspondingly diabolic, divine, feminine, or masculine.
43. Inner
willpower can be diabolic, divine, feminine, or masculine, with inner glory
correspondingly hellish, heavenly, worldly, or purgatorial.
44. Hence
there are four kinds of outer glory/willpower, no less than four kinds of inner
willpower/glory.
45. Another
name for outer glory is evil, while the exercise of outer willpower is vice.
46. The
exercise of inner willpower is virtue, while another name for inner glory is
goodness.
47. Hence
vice diverges from evil, while virtue converges upon goodness. For outer willpower, being divergent, is
vicious, while inner willpower, being convergent, is virtuous.
48. Virtue
and vice are molecular powers in between elemental glories.
49. The
vice of divergent willpower (freedom) contrasts with the virtue of convergent
willpower (thraldom), while the evil of outer glory (damnation) contrasts with
the goodness of inner glory (salvation).
50. Damnation
is a curse, the only solution to which is the freedom to sin, or diverge, in
the vice of outer willpower.
51. Salvation
is a blessing, the only guarantee of which is the binding to grace, or
convergence, in the virtue of inner willpower.
52. The
exercise of outer willpower is vicious because it appertains to the sin of
freedom (divergence) in relation to the curse of damnation.
53. The
exercise of inner willpower is virtuous because it appertains to the grace of
thraldom (convergence) in relation to the blessing of salvation.
54. Evil
is the curse of damnation, which constrains (enslaves) to the outer glory of
sensuality.
55. Goodness
is the blessing of salvation, which binds to the inner glory of sensibility.
56. That
man who is not free (to sin) is damned (by the outer glory).
57. That
man who is bound (to grace) is saved (by the inner glory).
58. Although
freedom is a solution to the curse of damnation (evil), it is not a guarantee
of salvation, but simply a sinful vice.
59. Until
one is delivered from freedom, there can be no possibility of salvation through
the virtue of inner willpower.
60. Ultimately
freedom is something from which one needs to be delivered, if the blessing of
salvation is to become a reality.
61. To
be delivered from freedom to the thraldom of virtue, converging, through grace,
upon the blessing of inner glory.
62. Thraldom,
as here defined in connection with binding to grace, should not be confused
with enslavement or enthralment.
63. He
who cannot sin, or diverge, because he is constrained by the curse of outer
glory ... is enslaved and/or enthralled, and therefore damned.
64. Sin
may be vicious, but damnation is simply cursed, whether in connection with the
outer glory of Hell, Heaven, the World, or Purgatory.
65. Those
who are damned can only be liberated from the evil to which they are enslaved
and/or enthralled.
66. Liberated
from evil, they are no longer damned but free to sin in the vice of outer
willpower.
67. Those
who are sinful can only be delivered from the vice to which their freedom
brings them.
68. Delivered
from vice, they are no longer sinful but bound to grace in the virtue of inner
willpower.
69. And
the binding to grace will lead them to the blessing of salvation in the inner
glory of that which is good.
70. Whether
one's inner glory is hellish, heavenly, worldly, or purgatorial, it can only be
achieved by virtue of inner willpower, or that which, bound to sensibility, is
orientated towards the blessing of salvation.
71. To converge,
through the strength of diabolic grace, upon the salvation of hellish pride.
72. Conversely,
to diverge, through the illusion of diabolic sin, from the damnation of hellish
woe.
73. To
converge, through the truth of divine grace, upon the salvation of heavenly
joy.
74. Conversely,
to diverge, through the weakness of divine sin, from the damnation of heavenly
humility.
75. To
converge, through the beauty of feminine grace, upon the salvation of worldly
pleasure.
76. Conversely,
to diverge, through the ignorance of feminine sin, from the damnation of
worldly hate.
77. To
converge, through the knowledge of masculine grace, upon the salvation of
purgatorial love.
78. Conversely,
to diverge, through the ugliness of masculine sin, from the damnation of
purgatorial pain.
79. To
contrast the sinfulness of free will with the gracefulness of bound will, the
former vicious and the latter virtuous.
80. Free
will exists as a solution to the curse of evil, the elemental vacuum of an
outer glory, whereas bound will exists as a resolution to the blessing of
goodness, the elemental plenum of an inner glory.
81. Too
much emphasis on free will, the outer willpower of vice, excludes the
possibility of deliverance (from freedom) to bound will, with its promise of
salvation.
82. There
are people who lack a sense of good and evil, or right and wrong, because they
are too exposed to evil and wrongdoing to be capable of good and righteousness.
83. Moral
ignorance, or the failure to understand the distinction between sensuality and
sensibility, evil/vice and virtue/good, is at the root of that mentality which
esteems freedom above all else.
84. Nevertheless,
one must be careful to distinguish between depriving a person of his freedom
and delivering him to thraldom. In other
words, between enslavement and redemption.
85. That
man who has his freedom taken from him becomes enslaved to evil, and is damned.
86. That
man who voluntarily rejects freedom in favour of thraldom, or binding, through
grace, to virtue, is 'reborn' into the promise of goodness, and saved.
87. The
Damned can never be saved, nor the Saved be damned.
88. Only
when people reject sin, and thus the freedom to engage in vice, will they be
eligible for redemptive grace in the binding to virtue of inner willpower.
89. Just
as vice strives to escape from evil, so virtue strives to attain to goodness.
90. People
can only be vicious or virtuous, never evil or good. For evil and goodness are, respectively,
conditions of outer glory and inner glory which, being elemental, precede and
succeed that which has molecular willpower.
91. Hence
whereas the diabolic will of devils, the divine will of gods, the feminine will
of women, and the masculine will of men can be vicious (in sensuality) or
virtuous (in sensibility), the barbarous glory of Hell, the cultural glory of
Heaven, the civilized glory of the World, and the natural glory of Purgatory
will be evil (in sensuality) or good (in sensibility).
92. Evil
is always connected, like vice, with sensuality, while virtue is always
connected, like goodness, with sensibility.
93. The
connection of evil with sensuality is elemental, and therefore pertinent to a
sensual vacuum, whereas the connection of vice with sensuality is molecular,
and therefore pertinent to sensuality itself.
94. The
connection of virtue with sensibility is molecular, and therefore pertinent to
sensibility itself, whereas the connection of goodness with sensibility is
elemental, and therefore pertinent to a sensible plenum.
95. That
person who is given to freedom is a fool, for folly is vicious, whereas the
person given to thraldom is wise, since wisdom is virtuous.
96. The
fool diverges, in sensuality, from outer glory, while the wise person
converges, in sensibility, upon inner glory.
97. To
distinguish the most foolish sin of the devil of sensuality from the least
foolish sin of the god of sensuality.
98. To
distinguish the more (relative to most) foolish sin of the woman of sensuality
from the less (relative to least) foolish sin of the man of sensuality.
99. To
distinguish the least wise grace of the devil of sensibility from the most wise
grace of the god of sensibility.
100. To
distinguish the less (relative to least) wise grace of the woman of sensibility
from the more (relative to most) wise grace of the man of sensibility.
101. The
most foolish sin diverges, as illusion, from the woe of barbarous outer glory,
while the least foolish sin diverges, as weakness, from the humility of
cultural outer glory.
102. The
more (relative to most) foolish sin diverges, as ignorance, from the hate of
civilized outer glory, while the less (relative to least) foolish sin diverges,
as ugliness, from the pain of natural outer glory.
103. The
least wise grace converges, as strength, upon the pride of barbarous inner
glory, while the most wise grace converges, as truth, upon the joy of cultural
inner glory.
104. The
less (relative to least) wise grace converges, as beauty, upon the pleasure of
civilized inner glory, while the more (relative to most) wise grace converges,
as knowledge, upon the love of natural inner glory.
105. The
practice of vice differs from the practice of virtue as sinful willpower from
graceful willpower, the former foolish and the latter wise.
106. Sinful
willpower, diverging from the evil glory of sensuality, is a vicious solution
to the problem (curse) of damnation.
107. Graceful
willpower, converging upon the good glory of sensibility, is a virtuous
resolution to the promise (blessing) of salvation.
108. The
curse is the original sin (elemental) from which the subsequent sin (molecular)
of outer willpower viciously diverges, like the devil of sensuality from
sensual hell, or the god of sensuality from sensual heaven, or the woman of
sensuality from the sensual world, or the man of sensuality from sensual
purgatory.
109. The
blessing is the ultimate grace (elemental) upon which the penultimate grace
(molecular) of inner willpower virtuously converges, like the devil of sensibility
upon sensible hell, or the god of sensibility upon sensible heaven, or the
woman of sensibility upon the sensible world, or the man of sensibility upon
sensible purgatory.
110. In
the Beginning was the curse, and the curse was damnation.
111. In
the End will be the blessing, and the blessing will be salvation.
112. From
the devil of 'falling fire' to the god of 'rising air' via the woman of
'falling water' and the man of 'rising vegetation'.
113. To
convert, in devolutionary fashion, from 'falling fire' to 'falling water', as
from the Devil to woman, but to convert, in evolutionary fashion, from 'rising
vegetation' to 'rising air', as from man to God.
114. To be
delivered, in noumenal terms, from the devil of sensuality to the devil of
sensibility, as from the eyes to the heart, or, in phenomenal terms, from the
woman of sensuality to the woman of sensibility, as from the tongue to the
womb.
115. To
be delivered, in phenomenal terms, from the man of sensuality to the man of
sensibility, as from the phallus to the brain, or, in noumenal terms, from the
god of sensuality to the god of sensibility, as from the ears to the lungs.
116. The
devil who converts to the woman of sensibility (from barbarous sensibility)
passes from 'falling fire' to 'falling water', the pleasure that surpasses
pride, whereas the woman who is delivered to the woman of sensibility (from
civilized sensuality) falls, in water, from vice to virtue, tongue to womb.
117. The
man who converts to the god of sensibility (from natural sensibility) passes
from 'rising vegetation' to 'rising air', the peace that surpasses
understanding or, more specifically, the joy that surpasses love, whereas the
god who is delivered to the god of sensibility (from cultural sensuality)
rises, in air, from vice to virtue, ears to lungs.
118. It is
easier to be delivered from vice to virtue, along a given diagonal axis, than
to convert from an inferior virtue to a superior one, falling or rising, as the
case may be, two planes.
119. The
person who is delivered from vice to virtue along a given diagonal axis is
likely to experience salvation more completely than the person who converts
from an inferior virtue to a superior one.
120. Paradoxically,
the noumenal virtue of 'falling fire', viz. strength in relation to the heart,
is inferior to the phenomenal virtue of 'falling water', viz. beauty in
relation to the womb, because it pertains to the least virtuous grace, as
compared with the less (relative to least) virtuous grace.
121. The
devil of sensibility is inferior to the woman of sensibility, as that which is
least virtuous is inferior to that which is less (relative to least) virtuous,
just as, in vice, the devil of sensuality is inferior to the woman of
sensuality, as that which is most vicious is inferior to that which is more
(relative to most) vicious.
122. Conversely,
the god of sensibility is superior to the man of sensibility, as that which is
most virtuous is superior to that which is more (relative to most) virtuous,
just as, in vice, the god of sensuality is superior to the man of sensuality,
as that which is least vicious is superior to that which is less (relative to
least) vicious.
123. To
claim that God created woman would be a contradiction in terms, even by the shallow
standards of a sensual, or sensuality-bound, evaluation of God.
124. Woman
stems from the Devil (whether of sensuality or sensibility), whereas man
aspires towards God (whether of sensuality or sensibility).
125. At
least, man has the capacity to aspire towards God (the superman in sensibility,
the subman in sensuality), provided that he is not too constrained by woman
from any such possibility, due to her alignment with diabolical bases.
126. God
is effectively excluded from the picture in an age and/or society in which the
Devil is free/bound to do (at God's expense).
127. The
exclusion of God is never more cynically complete than when the Devil is taken
for God, as, unfortunately, tends to be the case with theology.
128. For
theology relates not to 'rising air' but to 'falling fire', not to the
universal end of all things, but to their cosmic beginnings.
129. Theology
upholds allegiance to the concept of God as Creator, which is precisely the
diabolical subversion of divinity that relates to 'falling fire', whether in
sensuality or sensibility, the eyes or the heart.
130. Hence
theology is fundamentally a thing of the Devil, having a noumenally objective
status that extends from sensuality to sensibility, the superfeminine to the
subfeminine, in what is effectively the space-time continuum of 'falling fire'.
131. Just
look at theologians, whose cassocks - a sort of dress-like garment - would
hardly suggest anything divine, i.e. submasculine-to-supermasculine, but whose
patently female attire, coupled, more often than not, to clean-shaven faces,
would confirm a superfeminine-to-subfeminine axis, with the superfeminine
aspect thereof more characteristic, in space, of the looser, or flounced,
cassock, whose theological parallel can only be to the devil of sensuality,
viz. that which approximates to the cosmic First Mover, or stellar Clear Light.
132. Less
diabolical than theology but still patently feminine ... is sexology, wherein
'religion' descends, through a process of devolutionary conversion, from the
Devil to woman, or from the Creator (even in a certain wider sense the Father)
to the Mother, whose maternal virtue is especially esteemed. Such a sexological alternative to theology
approximates to 'falling water', and where theology extends from superfeminine
to subfeminine on the space-time continuum, sexology extends from outer to
inner feminine on the volume-mass continuum.
133. Hence
whereas theology devolves from materialism to fundamentalism, as from eyes to
heart, sexology devolves from realism to humanism, as from tongue to womb.
134. Sexology
is the civilized ally of theology, its barbarous precondition, just as woman is
allied, when free (unconstrained), to the Devil.
135. This
is because, like the diabolic, the feminine is primarily objective, albeit of
an objectivity, or negativity, that pertains to the phenomenal planes rather
than to the noumenal planes, to 'falling water' rather than to 'falling fire'.
136. Hence,
whether in sensuality or sensibility, the outer or the inner Father/Mother,
theology and sexology appertain to that which, being objective, goes against
the subjective grains, as it were, of the outer and the inner Son/Spirit ... of
man and God respectively.
137. By
contrast to sexology, philosophy is the discipline which appertains to the
mass-volume continuum of 'rising vegetation', as one evolves, in phenomenal
subjectivity, from outer to inner masculine, naturalism to nonconformism, the
phallus to the brain.
138. The
philosopher is no friend of sexology, for his will, when genuine, is to
comprehend being through nature, or taking/partaking, and, if capable, pass
beyond man into God.
139. Hence
the philosopher struggles against woman, whether (in sensuality) as naturalism
against realism or (in sensibility) as nonconformism against humanism, as
nature aspires ever more towards culture.
140. He
who passes beyond philosophy achieves theosophy, which is the peace that
surpasses (philosophical) understanding, the divine praxis of God, whether in
sensuality or, preferably, sensibility, primal being or supreme being, and
theosophy is the antithesis, in every respect, of theology.
141. Theosophy
appertains to the time-space continuum of 'rising air', as one evolves, in
noumenal subjectivity, from submasculine to supermasculine, idealism to
transcendentalism, the ears to the lungs.
142. Theosophy
is the cultural resolution to natural striving through philosophy, the divine
goal to which the philosophical mind aspires, as it seeks a spiritual
consummation to the noumenal aspirations of man.
143. It
cannot be said, in Biblical fashion, that there was a fall of man, that man
fell from God. On the contrary, my
philosophy would indicate that in the Beginning was the Devil, and that woman
fell from the Devil, as sexology from theology, or water from fire.
144. Hence
while my philosophy can subscribe to the concept of a fall of woman (from the
Devil), it resolutely rejects the concept of a fall of man, contending, instead,
that man arises through nature from out of, and in opposition to, woman, and
that God arises from man, as theosophy from philosophy, or air from vegetation.
145. Thus
to contrast the rise of God (from man) with the fall of woman (from the Devil),
God being the end of all things and the Devil their beginning.
146. Likewise,
theosophy is the end of all things and theology their beginning, with sexology
and philosophy coming in-between ... as woman and man in between the Devil and
God, or water and vegetation in between fire and air.
147. Nietzsche
was right to regard Christianity as a decadence in relation to Graeco-Roman
classicism. For Christianity, emerging
from out the barbarism of the Dark Ages, eclipsed philosophy with theology,
thus setting things back from man to the Devil, or 'rising vegetation' to
'falling fire', from whence the realism/humanism of 'falling water' was to
ensue at the expense of man and, above all, God, which is to say, at the
expense of Christ and the Holy Spirit.
For it cannot be denied that the history of Christianity in the West was
rather more biased towards the Father and the Mother than towards the Son and
the Holy Spirit.
148. Those
who achieved the Son and/or the Holy Spirit to any appreciable extent ... were
rather the Christian exception to the Heathen rule!
149. Genuine
Christians, whether nonconformist or transcendentalist, have always been the
exception to the (heathen) rule, a rule in which the fundamentalism of the
Father and the humanism of the Mother have tended to prevail, in due deference
to fire and water.
150. Hence
it is the Devil and woman who have dominated Western civilization, to the
detriment, hitherto, of man and God.
151. The
'New World', with its philosophical bias for naturalism, is rather more partial
to man, if not necessarily to God, than the 'Old World', whose theological
basis in the Devil has tended to preclude the development of theosophical
praxis.
152. There
can be no theosophical praxis while theology still holds sway and constrains
'the faithful' to worshipful deference towards the Devil, whether this Devil be
called the Creator, the Father, the Maker, the Lord, Allah, the Ground,
Jehovah, the Clear Light, or whatever.
153. Only
when the People are liberated from theology ... can they be delivered to
theosophical self-realization, wherein lies the key to salvation.
154. It
remains for the People to democratically elect to be delivered, through
Messianic auspices, to theosophical self-realization, thereby passing into Eternity,
wherein 'Father Time' shall have no place.
155. Besides
theosophical self-realization, there will also be a place or places, in what I
am apt to call the triadic Beyond, for a certain amount of sexological and
philosophical self-realization, though these inferior alternatives to theosophy
will of course be conditioned by the prevailing truth.
156. Hence
not only a 'new heaven' of spiritual space, but a 'new purgatory' of
intellectual volume, and a 'new earth' of instinctual mass, as truth, knowledge,
and beauty achieve deliverance from the strength of emotional time and
liberation from the illusion of spatial space.
157. To
contrast, in both sensuality and sensibility, the materialism of 'falling fire'
with the idealism of 'rising air', the former barbarous and the latter
cultural.
158. To
contrast, in both sensuality and sensibility, the realism of 'falling water'
with the naturalism of 'rising vegetation', the former civilized and the latter
mundane.
159. Materialism
is no less diabolic, in its noumenal objectivity, than idealism, its subjective
counterpart, is divine.
160. Realism
is no less feminine, in its phenomenal objectivity, than naturalism, its
subjective counterpart, is masculine.
161. The
Devil is a materialist and God an idealist, whether in sensuality (outer sense)
or sensibility (inner sense).
162. Woman
is a realist and man a naturalist, whether in sensuality (outer sense) or
sensibility (inner sense).
163. The materialism
of theology contrasts with the idealism of theosophy, as fire with air.
164. The
realism of sexology contrasts with the naturalism of philosophy, as water with
vegetation.
165. In a
broader way, the materialism of science contrasts with the idealism of
religion, as hotness with lightness.
166. Likewise,
the realism of politics contrasts with the naturalism of economics, as coldness
with heaviness.
167. To
devolve, in 'falling fire', from the primal doing of outer materialism to the
supreme doing of inner materialism, as from eyes to heart.
168. To
evolve, in 'rising air', from the primal being of outer idealism to the supreme
being of inner idealism, as from ears to lungs.
169. To
devolve, in 'falling water', from the primal giving of outer realism to the
supreme giving of inner realism, as from tongue to womb.
170. To
evolve, in 'rising vegetation', from the primal taking of outer naturalism to
the supreme taking of inner naturalism, as from phallus to brain.
171. To
contrast the doing of materialism, whether outer or inner, with the being of
idealism, the former germane to the spatial-repetitive axis of space-time and
the latter to the sequential-spaced axis of time-space.
172. To
contrast the giving of realism, whether outer or inner, with the taking of
naturalism, the former germane to the volumetric-massed axis of volume-mass and
the latter to the massive-voluminous axis of mass-volume.
173. Materialism
does ... because it is germane to fire, whereas idealism is ...
because it is germane to air.
174. Realism
gives ... because it is germane to water, whereas naturalism takes
... because it is germane to vegetation.
175. To
descend, in doing and giving, from fire to water, but to ascend, in taking and
being, from vegetation to air.
176. To
descend, in scientific doing and giving, from cosmology to chemistry, but to
ascend, in scientific taking and being, from physics to ontology.
177. To
descend, in religious doing and giving, from theology to sexology, but to ascend,
in religious taking and being, from philosophy to theosophy.
178. To
descend, in political doing and giving, from authoritarianism to
parliamentarianism, but to ascend, in political taking and being, from
republicanism to totalitarianism.
179. To
descend, in economic doing and giving, from feudalism to capitalism, but to
ascend, in economic taking and being, from socialism (and/or communism) to
corporatism.
180. The
doing of materialism is premised upon the 'fieriness' of photons in sensuality
and of photinos in sensibility.
181. The
being of idealism is premised upon the 'airiness' of protons in sensuality and
of protinos in sensibility.
182. The
giving of realism is premised upon the 'wateriness' of electrons in sensuality
and of electrinos in sensibility.
183. The
taking of naturalism is premised upon the 'earthiness' of neutrons in
sensuality and of neutrinos in sensibility.
184. To
descend, along the space-time continuum of 'falling fire', from the outer
materialism of photons to the inner materialism of photinos, as from primal
doing to supreme doing.
185. To
ascend, along the time-space continuum of 'rising air', from the outer idealism
of protons to the inner idealism of protinos, as from primal being to supreme
being.
186. To
descend, along the volume-mass continuum of 'falling water', from the outer
realism of electrons to the inner realism of electrinos, as from primal giving
to supreme giving.
187. To
ascend, along the mass-volume continuum of 'rising vegetation', from the outer
naturalism of neutrons to the inner naturalism of neutrinos, as from primal
taking to supreme taking.
188. The
elemental, or 'once born', religions of sensuality (Heathen) descend from
photons to electrons, and ascend from neutrons to protons.
189. The
elementalino, or 'reborn', religions of sensibility (Christian) descend from
photinos to electrinos, and ascend from neutrinos to protinos.
190. It is
also possible to be delivered from elemental to elementalino, sensuality to sensibility,
devolving from photons to photinos in materialism and from electrons to
electrinos in realism, but evolving from neutrons to neutrinos in naturalism
and from protons to protinos in idealism.
191. The
materialist deliverance is from the eyes to the heart, devolving from photons
to photinos in doing.
192. The
idealist deliverance is from the ears to the lungs, evolving from protons to
protinos in being.
193. The
realist deliverance is from the tongue to the womb, devolving from electrons to
electrinos in giving.
194. The
naturalist deliverance is from the phallus to the brain, evolving from neutrons
to neutrinos in taking.
195. To be
delivered, in scientific materialism, from the elemental photon particles of
the eyes to the elemental photino particles of the heart.
196. To be
delivered, in scientific idealism, from the elemental proton particles of the
ears to the elemental protino particles of the lungs.
197. To be
delivered, in scientific realism, from the elemental electron particles of the
tongue to the elemental electrino particles of the womb.
198. To be
delivered, in scientific naturalism, from the elemental neutron particles of
the phallus to the elemental neutrino particles of the brain.
199. To be
delivered, in religious materialism, from the elemental photon wavicles of the
eyes to the elemental photino wavicles of the heart.
200. To be
delivered, in religious idealism, from the elemental proton wavicles of the
ears to the elemental protino wavicles of the lungs.
201. To be
delivered, in religious realism, from the elemental electron wavicles of the
tongue to the elemental electrino wavicles of the womb.
202. To be
delivered, in religious naturalism, from the elemental neutron wavicles of the
phallus to the elemental neutrino wavicles of the brain.
203. To be
delivered, in political materialism, from the molecular photon particles of the
eyes to the molecular photino particles of the heart.
204. To be
delivered, in political idealism, from the molecular proton particles of the
ears to the molecular protino particles of the lungs.
205. To be
delivered, in political realism, from the molecular electron particles of the
tongue to the molecular electrino particles of the womb.
206. To be
delivered, in political naturalism, from the molecular neutron particles of the
phallus to the molecular neutrino particles of the brain.
207. To be
delivered, in economic materialism, from the molecular photon wavicles of the
eyes to the molecular photino wavicles of the heart.
208. To be
delivered, in economic idealism, from the molecular proton wavicles of the ears
to the molecular protino wavicles of the lungs.
209. To be
delivered, in economic realism, from the molecular electron wavicles of the
tongue to the molecular electrino wavicles of the womb.
210. To be
delivered, in economic naturalism, from the molecular neutron wavicles of the
phallus to the molecular neutrino wavicles of the brain.
211. To
contrast the scientific materialism ... of cosmology with the scientific
idealism ... of ontology.
212. To
contrast the scientific realism ... of chemistry with the scientific naturalism
... of physics.
213. To
contrast the religious materialism ... of fundamentalism with the religious
idealism ... of transcendentalism.
214. To
contrast the religious realism ... of humanism with the religious naturalism
... of nonconformism.
215. To
contrast the political materialism ... of authoritarianism with the political
idealism ... of totalitarianism.
216. To
contrast the political realism ... of parliamentarianism with the political
naturalism ... of republicanism.
217. To
contrast the economic materialism ... of feudalism with the economic idealism
of corporatism.
218. To contrast
the economic realism ... of socialism with the economic naturalism of
capitalism.
219. To
descend from the metachemistry of 'falling fire' to the chemistry of 'falling
water', as from the Devil to woman, but to ascend from the physics of 'rising vegetation'
to the metaphysics of 'rising air', as from man to God.
220. Thus
to apperceive a diabolic/divine antithesis (absolute) between metachemistry and
metaphysics, fire and air, but a feminine/masculine antithesis (relative)
between chemistry and physics, water and vegetation.
221. Fire
is the metachemical element that leads, in due process of 'cooling', to the
chemical element of water, which falls, as rain, upon the physical element of
vegetation, the precondition of the metaphysical element of oxygen.
222. In
like fashion, it could be contended that science is a metachemical discipline
and politics a chemical one, whereas economics is a physical discipline and
religion a metaphysical one.
223. However,
it should be noted that science is only in its per se manifestation in materialism, viz.
cosmology, wherein metachemistry is the mean.
In idealism (ontology), by contrast, science is compromised by
metaphysics and thus 'bovaryized' away from its (materialist) mean, as is also
the case in both realism (chemistry) and naturalism (physics).
224. Likewise,
religion is only in its per se
manifestation in idealism, viz. transcendentalism, wherein metaphysics is the
mean. In materialism (fundamentalism),
by contrast, religion is compromised by metachemistry and thus 'bovaryized'
away from its (idealist) mean, as is also the case in both realism (humanism)
and naturalism (nonconformism).
225. Similarly,
politics is only in its per se
manifestation in realism, viz. parliamentarianism, wherein chemistry is the
mean. In naturalism (republicanism), by
contrast, politics is compromised by physics and thus 'bovaryized' away from
its (realist) mean, as is also the case in both materialism (authoritarianism)
and idealism (totalitarianism).
226. Finally,
economics is only in its per se
manifestation in naturalism, viz. capitalism, wherein physics is the mean. In realism (socialism), by contrast,
economics is compromised by chemistry and thus 'bovaryized' away from its
(naturalist) mean, as is also the case in both idealism (corporatism) and
materialism (feudalism).
227. To
contrast the materialism of cosmology, authoritarianism, feudalism, and
fundamentalism with the idealism of ontology, totalitarianism, corporatism, and
transcendentalism.
228. To
contrast the realism of chemistry, parliamentarianism, socialism, and humanism
with the naturalism of physics, republicanism, capitalism, and nonconformism.
229. Wherever
materialism holds sway, science will be in its per se manifestation, while politics,
economics, and religion will all be in 'bovaryized' manifestations of variably
subordinate standing.
230. Wherever
idealism holds sway, religion will be in its per se manifestation, while economics, politics, and science
will all be in 'bovaryized' manifestations of variably subordinate standing.
231. Wherever
realism holds sway, politics will be in its per se manifestation, while science, economics, and religion
will all be in 'bovaryized' manifestations of variably subordinate standing.
232. Wherever
naturalism holds sway, economics will be in its per se manifestation, while religion,
politics, and science will all be in 'bovaryized' manifestations of variably
subordinate standing.
233. To be
delivered, in scientific materialism, from the outer cosmology of the clear
fire of space to the inner cosmology of the clear blood of time.
234. To be
delivered, in scientific idealism, from the outer ontology of the clear beat of
time to the inner ontology of the clear air of space.
235. To be
delivered, in scientific realism, from the outer chemistry of the clear ice of
volume to the inner chemistry of the clear child of mass.
236. To be
delivered, in scientific naturalism, from the outer physics of the clear
vegetation of mass to the inner physics of the clear cells of volume.
237. To be
delivered, in religious materialism, from the outer fundamentalism of the holy
light of hell (the void) to the inner fundamentalism of the holy soul of hell.
238. To be
delivered, in religious idealism, from the outer transcendentalism of the holy
sound of heaven to the inner transcendentalism of the holy spirit of heaven.
239. To be
delivered, in religious realism, from the outer humanism of the holy taste of
the world to the inner humanism of the holy id of the world.
240. To be
delivered, in religious naturalism, from the outer nonconformism of the holy
touch of purgatory to the inner nonconformism of the holy mind of purgatory.
241. To be
delivered, in political materialism, from the outer authoritarianism of the
unclear fire of the eyes to the inner authoritarianism of the unclear blood of
the heart.
242. To be
delivered, in political idealism, from the outer totalitarianism of the unclear
beat of the ears to the inner totalitarianism of the unclear air of the lungs.
243. To be
delivered, in political realism, from the outer parliamentarianism of the
unclear ice of the tongue to the inner parliamentarianism of the unclear child
of the womb.
244. To be
delivered, in political naturalism, from the outer republicanism of the unclear
vegetation of the earth to the inner republicanism of the unclear cells of the
brain.
245. To be
delivered, in economic materialism, from the outer feudalism of the unholy light
of hell (the void) to the inner feudalism of the unholy soul of hell.
246. To be
delivered, in economic idealism, from the outer corporatism of the unholy sound
of heaven to the inner corporatism of the unholy spirit of heaven.
247. To be
delivered, in economic realism, from the outer socialism of the unholy taste of
the world to the inner socialism of the unholy id of the world.
248. To be
delivered, in economic naturalism, from the outer capitalism of the unholy
touch of purgatory to the inner capitalism of the unholy mind of purgatory.
249. To
contrast the idealism of God (subman in sensuality, superman in sensibility)
with the materialism of the Devil (superwoman in sensuality, subwoman in
sensibility).
250. To
contrast the realism of woman (anti-woman in sensuality, pro-woman in
sensibility) with the naturalism of man (anti-man in sensuality, pro-man in
sensibility).
251. Whereas
science specializes in what is clear, or pertinent to elemental particles,
religion specializes in what is holy, or pertinent to elemental wavicles.
252. Whereas
politics specializes in what is unclear, or pertinent to molecular particles,
economics specializes in what is unholy, or pertinent to molecular wavicles.
253. The
'clearness' and 'holiness' of science and religion contrast, as first and last
things, with the 'unclearness' and 'unholiness' of politics and economics,
which pertain not to elemental absolutes but to molecular relativities.
254. To
pass from the metachemical clearness of science to the metaphysical holiness of
religion via the chemical unclearness of politics and the physical unholiness
of economics.
255. To
devolve from the clearness of the Devil to the unclearness of woman, but to
evolve from the unholiness of man to the holiness of God.
256. To
devolve, in outer materialism, from the elemental photon particles of cosmology
to the molecular photon particles of authoritarianism, but to evolve,
therewith, from the molecular photon wavicles of feudalism to the elemental
photon wavicles of fundamentalism.
257. To
devolve, in inner materialism, from the elemental photino particles of
cosmology to the molecular photino particles of authoritarianism, but to
evolve, therewith, from the molecular photino wavicles of feudalism to the
elemental photino wavicles of fundamentalism.
258. To
devolve, in outer idealism, from the elemental proton particles of ontology to
the molecular proton particles of totalitarianism, but to evolve, therewith, from
the molecular proton wavicles of corporatism to the elemental proton wavicles
of transcendentalism.
259. To
devolve, in inner idealism, from the elemental protino particles of ontology to
the molecular protino particles of totalitarianism, but to evolve, therewith,
from the molecular protino wavicles of corporatism to the elemental protino
wavicles of transcendentalism.
260. To
devolve, in outer realism, from the elemental electron particles of chemistry
to the molecular electron particles of parliamentarianism, but to evolve,
therewith, from the molecular electron wavicles of socialism to the elemental
electron wavicles of humanism.
261. To
devolve, in inner realism, from the elemental electrino particles of chemistry
to the molecular electrino particles of parliamentarianism, but to evolve,
therewith, from the molecular electrino wavicles of socialism to the elemental
electrino wavicles of humanism.
262. To
devolve, in outer naturalism, from the elemental neutron particles of physics
to the molecular neutron particles of republicanism, but to evolve, therewith,
from the molecular neutron wavicles of capitalism to the elemental neutron
wavicles of nonconformism.
263. To
devolve, in inner naturalism, from the elemental neutrino particles of physics
to the molecular neutrino particles of republicanism, but to evolve, therewith,
from the molecular neutrino wavicles of capitalism to the elemental neutrino
wavicles of nonconformism.
264. That
which is 'outer' is of sensuality and therefore evil/vicious, whereas that
which is 'inner' is of sensibility and therefore virtuous/good.
265. To
devolve, in science/politics, from the clearness of elemental
element/elementino particles to the uncleanness of molecular element/elementino
particles.
266. To
evolve, in economics/religion, from the unholiness of molecular
element/elementino wavicles to the holiness of elemental element/elementino
wavicles.
267. As
before, the diabolic/feminine devolves ... from clearness to unclearness, while
the masculine/divine evolves ... from unholiness to holiness.
268. The
metachemical nature of materialism, or that which appertains to the space-time
continuum of 'falling fire', ensures that only the discipline most correlative
with this nature, i.e. cosmological science, is in its rightful
element/elementino, viz. the photon in sensuality and the photino in
sensibility.
269. The
metaphysical nature of idealism, or that which appertains to the time-space
continuum of 'rising air', ensures that only that discipline most correlative
with this nature, i.e. transcendentalist religion, is in its rightful
element/elementino, viz. the proton in sensuality and the protino in
sensibility.
270. The
chemical nature of realism, or that which appertains to the volume-mass
continuum of 'falling water', ensures that only that discipline most
correlative with this nature, i.e. parliamentary politics, is in its rightful
element/elementino, viz. the electron in sensuality and the electrino in
sensibility.
271. The physical
nature of naturalism, or that which appertains to the mass-volume continuum of
'rising vegetation', ensures that only that discipline most correlative with
this nature, i.e. capitalist economics, is in its rightful element/elementino,
viz. the neutron in sensuality and the neutrino in sensibility.
272. From
the most metachemical materialism of cosmology to the least metachemical
materialism of fundamentalism via the more (relative to most) metachemical
materialism of authoritarianism and the less (relative to least) metachemical
materialism of feudalism.
273. From
the least metaphysical idealism of ontology to the most metaphysical idealism
of transcendentalism via the less (relative to least) metaphysical idealism of
totalitarianism and the more (relative to most) metaphysical idealism of
corporatism.
274. From
the most chemical realism of chemistry to the least chemical realism of
humanism via the more (relative to most) chemical realism of parliamentarianism
and the less (relative to least) chemical realism of socialism.
275. From
the least physical naturalism of physics to the most physical naturalism of
nonconformism via the less (relative to least) physical naturalism of
republicanism and the more (relative to most) physical naturalism of capitalism.
276. Since
that which appertains to metachemistry is materialist, and materialism is never
more itself than in its elemental particle manifestation, we must distinguish
scientific materialism from its political, economic, and religious counterparts
on the basis of a cosmological ascendancy over authoritarian, feudal, and
fundamentalist 'bovaryizations' thereof.
277. Since
that which appertains to metaphysics is idealist, and idealism is never more
itself than in its elemental wavicle manifestation, we must distinguish
religious idealism from its economic, political and scientific counterparts on
the basis of a transcendentalist ascendancy over corporate, totalitarian, and
ontological 'bovaryizations' thereof.
278. Since
that which appertains to chemistry is realist, and realism is never more itself
than in its molecular particle manifestation, we must distinguish political
realism from its scientific, economic, and religious counterparts on the basis
of a parliamentary ascendancy over chemical, socialist, and humanist
'bovaryizations' thereof.
279. Since
that which appertains to physics is naturalist, and naturalism is never more
itself than in its molecular wavicle manifestation, we must distinguish
economic naturalism from its religious, scientific, and political counterparts
on the basis of a capitalist ascendancy over nonconformist, physical, and
republican 'bovaryizations' thereof.
280. Thus
we may contend that the elemental particle element/elementino is par excellence scientific, whether in the per
se context of materialism, or in the idealist, realist, and naturalist
contexts of 'bovaryized' science.
281. Likewise,
we may contend that the elemental wavicle element/elementino is par excellence religious, whether in the per
se context of idealism, or in the materialist, realist, and naturalist
contexts of 'bovaryized' religion.
282. Similarly,
we may contend that the molecular particle element/elementino is par excellence political, whether in the per
se context of realism, or in the naturalist, materialist, and idealist
contexts of 'bovaryized' politics.
283. Finally,
we may contend that the molecular wavicle element/elementino is par excellence economic, whether in the per
se context of naturalism, or in the idealist, materialist, and realist
contexts of 'bovaryized' economics.
284. To
devolve from the metachemical per se of elemental photon/photino particles to the chemical per
se of molecular electron/electrino particles, and to evolve from the
physical per se of molecular neutron/neutrino wavicles to the
metaphysical per se of elemental proton/protino wavicles.
285. No
less than materialism has an elemental particle basis and idealism, by
contrast, an elemental wavicle centre, so realism has a molecular particle basis
and naturalism ... a molecular wavicle centre.
286. The
Devil and woman are based, through devility and femininity, in particles,
whereas man and God are centred, through masculinity and divinity, in wavicles.
287. It is
from this particle/wavicle distinction that there arises an
objective/subjective dichotomy, the former negative and the latter positive.
288. Woman
is very much the 'second sex', given the fact that God is beyond man in terms
of a superior order (metaphysical) of subjectivity, whereas the Devil is behind
woman in terms of an inferior order (metachemical) of objectivity.
289. Just
as metachemistry and chemistry are on the same side, as it were, of the gender
fence, so likewise are physics and metaphysics.
290. The
fiery metachemistry of the Devil and the watery chemistry of woman respectively
contrast with the earthy physics of man and the airy metaphysics of God.
291. The
woe of the space hell and the illusion of the space devil contrast with the
humiliation of the time heaven and the weakness of the time god.
292. The
hatred of the volume world and the ignorance of the volume woman contrast with
the pain of the mass purgatory and the ugliness of the mass man.
293. The
strength of the time devil and the pride of the time hell contrast with the
truth of the space god and the joy of the space heaven.
294. The
beauty of the mass woman and the pleasure of the mass world contrast with the
knowledge of the volume man and the love of the volume purgatory.
295. To
fall from the woe of the space hell to the pride of the time hell via the
illusion of the space devil and the strength of the time devil.
296. To
rise from the humiliation of the time heaven to the joy of the space heaven via
the weakness of the time god and the truth of the space god.
297. To
fall from the hatred of the volume world to the pleasure of the mass world via
the ignorance of the volume woman and the beauty of the mass woman.
298. To
rise from the pain of the mass purgatory to the love of the volume purgatory via
the ugliness of the mass man and the knowledge of the volume man.
299. To
descend, along the space-time continuum of 'falling fire', from the outer
metachemistry of woe/illusion to the inner metachemistry of strength/pride.
300. To
ascend, along the time-space continuum of 'rising air', from the outer
metaphysics of humiliation/weakness to the inner metaphysics of truth/joy.
301. To
descend, along the volume-mass continuum of 'falling water', from the outer
chemistry of hatred/ignorance to the inner chemistry of beauty/pleasure.
302. To
ascend, along the mass-volume continuum of 'rising vegetation', from the outer
physics of pain/ugliness to the inner physics of knowledge/love.
303. Both
the metachemical and chemical elements/elementinos have a tendency to
diverge/converge objectively, since objectivity is of the essence (nature) of
metachemistry and chemistry, viz. fire and water.
304. Both
the physical and metaphysical elements/elementinos have a tendency to
diverge/converge subjectively, since subjectivity is of the essence (nature) of
physics and metaphysics, viz. vegetation and air.
305. The
chemical element/elementino is less objective than the metachemical
element/elementino, since it operates within the phenomenal sphere.
306. The
metaphysical element/elementino is more subjective than the physical
element/elementino, since it operates within the noumenal sphere.
307. An
element/elementino whose essence is objective will do in the noumenal
sphere (of metachemistry) and give in the phenomenal sphere (of
chemistry).
308. An
element/elementino whose essence is subjective will take in the
phenomenal sphere (of physics) and be in the noumenal sphere (of
metaphysics).
309. Materialism
is a term applying to that element/elementino whose essence, being
metachemically objective, is to do.
310. Idealism
is a term applying to that element/elementino whose essence, being
metaphysically subjective, is to be.
311. Realism
is a term applying to that element/elementino whose essence, being chemically
objective, is to give.
312. Naturalism
is a term applying to that element/elementino whose essence, being physically
subjective, is to take.
313. The
photon, being metachemically objective in space, has a tendency to do spatially,
whereas the photino, being metachemically objective in time, has a tendency to do
repetitively.
314. The
proton, being metaphysically subjective in time, has a tendency to be sequentially,
whereas the protino, being metaphysically subjective in space, has a tendency
to be spacedly.
315. The
electron, being chemically objective in volume, has a tendency to give
volumetrically, whereas the electrino, being chemically objective in mass, has
a tendency to give massedly.
316. The
neutron, being physically subjective in mass, has a tendency to take
massively, whereas the neutrino, being physically subjective in volume, has a
tendency to take voluminously.
317. That
which is metachemically objective in space is superfeminine, which is to say,
of a super-unconscious essence, whereas that which is metachemically objective
in time is subfeminine, which is to say, of a sub-unconscious essence.
318. That
which is metaphysically subjective in time is submasculine, which is to say, of
a subconscious essence, whereas that which is metaphysically subjective in
space is supermasculine, which is to say, of a superconscious essence.
319. That
which is chemically objective in volume is anti-feminine, which is to say, of
an outer unconscious essence, whereas that which is chemically objective in
mass is pro-feminine, which is to say, of an inner unconscious essence.
320. That
which is physically subjective in mass is anti-masculine, which is to say, of
an outer conscious essence, whereas that which is physically subjective in
volume is pro-masculine, which is to say, of an inner conscious essence.
321. Hence
to contrast the super-unconscious and sub-unconscious essences of the
metachemical options (photons/photinos) with the subconscious and
superconscious essences of the metaphysical options (protons/protinos).
322. Hence
to contrast the outer and inner unconscious essences of the chemical options
(electrons/electrinos) with the outer and inner conscious essences of the
physical options (neutrons/neutrinos).
323. To
descend, along the space-time axis of 'falling fire', from the
super-unconscious essence of photons to the sub-unconscious essence of
photinos, as from superfeminine to subfeminine, spatial (primal) doing to
repetitive (supreme) doing.
324. To
ascend, along the time-space axis of 'rising air', from the subconscious
essence of protons to the superconscious essence of protinos, as from
submasculine to supermasculine, sequential (primal) being to spaced (supreme)
being.
325. To
descend, along the volume-mass axis of 'falling water' from the outer
unconscious essence of electrons to the inner unconscious essence of
electrinos, as from anti-feminine to pro-feminine, volumetric (primal) giving to
massed (supreme) giving.
326. To
ascend, along the mass-volume axis of 'rising vegetation', from the outer
conscious essence of neutrons to the inner conscious essence of neutrinos, as
from anti-masculine to pro-masculine, massive (primal) taking to voluminous
(supreme) taking.
327. Since
that which is metachemically and/or chemically objective is unconscious (in one
degree or another), it is also unnatural, which is to say, incapable of
consciousness.
328. Since
that which is physically and/or metaphysically subjective is conscious (in one
degree or another) it is also natural, which is to say, capable of
consciousness.
329. Hence
to contrast the unnaturalness of the metachemical and chemical
elements/elementinos with the naturalness of the physical and metaphysical
elements/elementinos.
330. Whereas
the photon is super-unconscious/super-unnatural, the photino is
sub-unconscious/sub-unnatural, which is to say, subfeminine as opposed to
superfeminine.
331. Whereas
the proton is subconscious/subnatural, the protino is
superconscious/supernatural, which is to say, supermasculine as opposed to
submasculine.
332. Whereas
the electron is sensually unconscious/unnatural, the electrino is sensibly
unconscious/unnatural, which is to say, pro-feminine as opposed to
anti-feminine.
333. Whereas
the neutron is sensually conscious/natural, the neutrino is sensibly
conscious/natural, which is to say, pro-masculine as opposed to anti-masculine.
334. The
superfeminine is super-unnatural because it is super-unconscious, whereas the
subfeminine is sub-unnatural because it is sub-unconscious.
335. The
submasculine is subnatural because it is subconscious, whereas the
supermasculine is supernatural because it is superconscious.
336. The
anti-feminine is sensually unnatural because it is sensually unconscious,
whereas the pro-feminine is sensibly unnatural because it is sensibly
unconscious.
337. The
anti-masculine is sensually natural because it is sensually conscious, whereas
the pro-masculine is sensibly natural because it is sensibly conscious.
338. To
fall, through conversion, from superfeminine/subfeminine to
anti-feminine/pro-feminine, but to rise, through conversion, from
anti-masculine/pro-masculine to submasculine/supermasculine.
339. To fall,
through conversion, from super-unnatural/sub-unnatural to outer unnatural/inner
unnatural, but to rise, through conversion, from outer natural/inner natural to
subnatural/supernatural.
340. To
fall, through conversion, from super-unconscious/sub-unconscious to outer
unconscious/inner unconscious, but to rise, through conversion, from outer
conscious/inner conscious to subconscious/superconscious.
341. To be
metachemically delivered from super-unconscious/super-unnatural to
sub-unconscious/sub-unnatural, thereby passing from eyes to heart in 'falling
fire'.
342. To be
metaphysically delivered from subconscious/subnatural to
superconscious/supernatural, thereby passing from ears to lungs in 'rising
air'.
343. To be
chemically delivered from outer to inner unconscious/unnatural, thereby passing
from tongue to womb in 'falling water'.
344. To be
physically delivered from outer to inner conscious/natural, thereby passing
from phallus to brain in 'rising vegetation'.
345. Theology
is rooted in the metachemical materialism of 'falling fire', and is accordingly
of the Devil (whether in superfeminine super-unconsciousness or subfeminine
sub-unconsciousness).
346. Theosophy
is centred in the metaphysical idealism of 'rising air', and is accordingly of
God (whether in submasculine subconsciousness or supermasculine
superconsciousness).
347. Sexology
is rooted in the chemical realism of 'falling water', and is accordingly of
woman (whether in anti-feminine outer unconsciousness or pro-feminine inner
unconsciousness).
348. Philosophy
is centred in the physical naturalism of 'rising vegetation', and is
accordingly of man (whether in anti-masculine outer consciousness or
pro-masculine inner consciousness).
349. Man
needs to be liberated from both theology and sexology, in order that the
theosophy of the superman may come to pass, thus lifting nature towards
supernature, wherein cultural idealism has its divine throne.
350. To
contrast the diabolical barbarism of materialism with the divine culture of
idealism, as one would contrast fire with air.
351. To
contrast the feminine chemistry of realism with the masculine nature of
naturalism, as one would contrast water with vegetation.
352. Civilization
stems from barbarism no less than water from fire, but it also falls back on
barbarism, like woman upon the Devil.
353. Culture
stems from nature, as air from vegetation, but nature also aspires towards
culture, like man towards God.
354. The
Son can convert to, and achieve union with, the Holy Spirit ... but the Mother
cannot, because of woman.
355. Women
can only fall back upon the Devil, which is to say, the theological Creator, or
'Father', and thus revert to barbarism (from civilization).
356. Really,
the theological axis of 'falling fire' is from superfeminine to subfeminine,
and thus 'the Creator' is no 'Father' but a kind of supermother and/or
submother whose status is barbarous, which is to say, diabolical.
357. The
concept of the ascension of the Virgin into Heaven is profoundly subversive of
both Heaven and the path of ascension (from masculine to Divine, or nature to
culture) itself.
358. The
Virgin, being feminine, could only 'ascend' or, more correctly, descend ...
backwards, from woman to the Devil, which is to say, from the world to Hell,
the womb to the heart.
359. The
Son, being masculine, could only ascend forwards, from man to God, which is to
say, from purgatory to Heaven, the brain to the lungs.
360. I
prefer the option of deliverance (of outer God) from ears to lungs, since it is
easier to progress, in divinity, from sensuality to sensibility than to ascend,
through conversion, two planes, abandoning the purgatorial brain for the
heavenly lungs.
361. The
person who is sensually divine can be delivered to sensible divinity, passing
from primal to supreme being. He, on the
other hand, who is sensibly purgatorial (in Christ) cannot be delivered to
sensible divinity, but must abandon his masculinity, achieving, through
conversion, an approximation to such divinity.
362. The
Holy Spirit is not the Holy Spirit of Heaven.
On the contrary, it is a Christian shortfall from the possibility of
true divinity in the heavenly Beyond.
363. The
Holy Spirit is akin to the best philosophy, whereas the Holy Spirit of Heaven
appertains to theosophical praxis in the airy Beyond.
364. Besides
philosophy, purgatorial cerebration affords us, through Protestant naturalism,
the literary alternatives of fiction and poetry, the former effectively closer
to the Son, the latter to the Father.
365. The
only mode of literature which is not naturalist (whether in Protestant or
Catholic terms) is drama, which corresponds, in its basics, to the outer
realism of the anti-feminine.
366. Hence
drama is the only literature of sensuality (as opposed to sensibility), a
literature rooted in the tongue ... of outer realism.
367. It is
for this reason that drama is basically evil/vicious, unlike poetry, fiction,
and philosophy, which have virtuous/good associations by dint of their
naturalist standing in relation to the brain.
368. The
brain is of course the context in which the three manifestations of literary
naturalism, loosely corresponding to the Trinity, have their respective homes.
369. Although
some literature is religious, literature can also be economic, political, or
scientific, with progressively less correspondence to the Trinity in
consequence.
370. Religious
philosophy, fiction, and poetry will more nearly correspond to the Trinity, and
can therefore be regarded as nonconformist.
371. Whereas
poetry is a literature of reading and fiction a literature of writing,
philosophy is a literature of thinking.
372. These
trinitarian subdivisions of cerebral naturalism correspond to the emotional
brain, the intellectual brain, and the spiritual brain, or, in religious terms,
to the Father, the Son, and the Holy Ghost.
373. Poetry
is a literature to be read aloud in due emotional fashion, whereas fiction is a
literature to be read aloud in regard to dialogue but mentally in regard to
description, and philosophy a literature to be read mentally, in due spiritual
fashion.
374. It
would be as illogical to read poetry mentally ... as to read philosophy
aloud. Neither would it be logical to
read fiction either aloud or mentally, as though it were poetry or philosophy.
375. Fiction
should be less emotional than poetry and less spiritual than philosophy, since
its correspondence is to the intellectual brain and thus, in a certain sense,
to the 'Second Person' of the Trinity.
376. Christ
Himself taught in parables, or stories, which he made up in due fictional
vein. Certainly He was neither a poet
nor a philosopher. Nor, for that matter,
was He strictly a writer, since basically illiterate.
377. The
philosopher will be 'beyond the pale' of that society which takes the poet
seriously, since the Father tends to exclude the Holy Spirit, and vice versa.
378. Protestant
societies tend from the novelist to the poet, as from the Son to the Father,
whereas Catholic societies should tend from the short-story writer to the
philosopher, as from the Christ Child to the Holy Ghost.
379. The
short-story writer is a sort of mini-writer whose correspondence to the Christ Child,
the Catholic Son, should allow for the development of philosophy, both in
fictional terms and beyond it ... in the philosopher-proper.
380. Short
stories, or short prose (as I prefer to think of my own overly philosophical
efforts in the genre), permit of more subjectivity than novels, and are
accordingly the most suitable literary form for intimating of divine
possibilities in the philosophical Beyond.
381. Yet
such a 'Beyond', loosely corresponding to the 'Third Person' of the Trinity, is
still short of the spiritual brain conceived as a thoughtless essence, and this
thoughtless essence of mental awareness is still short of the spirit per se,
the cynosure of which is to be found in the universal self, or lungs.
382. This
universal self, the self open to the universal medium (of the air) transcends
the Holy Spirit in and through the Holy Spirit of Heaven, the lung-centred
context which is beyond the purgatorial Holy Spirit (of the brain).
383. The
Holy Spirit of Heaven is commensurate with God per se, and thus with the true
transcendentalism which operates, through meditation, on the plane of
theosophical praxis, wherein knower and known, the universal self and the
universal medium, become as one.
384. One
must leave the brain behind, with its trinitarian associations, in order to
achieve oneness between the universal self, or lungs, and the universal medium,
or air.
385. The
ears are a better pointer to supreme being than ever the brain could be, for
the ears are germane to primal being and thus the necessary idealistic
precondition of supreme being.
386. Really,
the brain can all too easily become an end-in-itself, either with regard to the
pseudo-fundamentalism of the Father, or emotional aspect thereof, or with
regard to the pseudo-transcendentalism of the Holy Ghost, or spiritual aspect
thereof, the Son functioning as a pointer, depending on His perceived
denominational status, in either direction.
387. Hence
rather than being a stepping-stone to the lungs, the brain too easily becomes
an obstacle to true spirituality, confining its devotees to the purgatorial
heaven of the Holy Spirit (in Catholicism) or to the purgatorial 'hell' of the
Father (in Protestantism).
388. Neither
Catholics nor Protestants are directly destined for transcendentalist or
fundamentalist salvations, since Christianity 'fights shy' of both genuine
Heaven and genuine Hell, the lungs and the heart, in the interests of its own
purgatorial integrity in the brain.
389. To
achieve either a genuine Heaven or a genuine Hell, one would have to abandon
Christianity, effectively converting from the brain to the lungs and/or heart,
as the case may be.
390. Since
materialism is premised upon elemental particles, the most basic subatomic
structure, it should be logically possible to distinguish between four
different kinds of materialism, viz. the metachemical, the metaphysical, the
chemical, and the physical.
391. Metachemical
materialism, rooted in elemental photon/photino particles, is the per se manifestation of materialism, and
contrasts with the metaphysical materialism of elemental proton/protino
particles.
392. Chemical
materialism, rooted in elemental electron/electrino particles, contrasts with
the physical materialism of elemental neutron/neutrino particles.
393. Since
idealism is premised upon elemental wavicles, the most advanced subatomic
structure, it should be logically possible to distinguish between four
different kinds of idealism, viz. the metaphysical, the metachemical, the
physical, and the chemical.
394. Metaphysical
idealism, centred in elemental proton/protino wavicles, is the per se manifestation of idealism, and
contrasts with the metachemical idealism of photon/photino wavicles.
395. Physical
idealism, centred in elemental neutron/neutrino wavicles, contrasts with the
chemical idealism of elemental electron/electrino wavicles.
396. Since
realism is premised upon molecular particles, the less (relative to least)
basic subatomic structure, it should be possible to distinguish between four
kinds of realism, viz. chemical, physical, metachemical, and metaphysical.
397. Chemical
realism, rooted in molecular electron/electrino particles, is the per se manifestation of realism, and
contrasts with the physical realism of molecular neutron/neutrino particles.
398. Metachemical
realism, rooted in molecular photon/photino particles, contrasts with the
metaphysical realism of molecular proton/protino particles.
399. Since
naturalism is premised upon molecular wavicles, the more (relative to most)
advanced subatomic structure, it should be logically possible to distinguish
between four kinds of naturalism, viz. physical, chemical, metaphysical, and
metachemical.
400. Physical
naturalism, centred in molecular neutron/neutrino wavicles, is the per se manifestation of naturalism, and
contrasts with the chemical naturalism of molecular electron/electrino
wavicles.
401. Metaphysical
naturalism, centred in molecular proton/protino wavicles, contrasts with the
metachemical naturalism of molecular photon/photino wavicles.
402. Since
science is materialist, we should distinguish the metachemical materialism of
cosmology from the metaphysical materialism of ontology, further distinguishing
each of these from the chemical materialism of chemistry and the physical
materialism of physics.
403. Since
religion is idealist, we should distinguish the metaphysical idealism of
transcendentalism from the metachemical idealism of fundamentalism, further
distinguishing each of these from the physical idealism of nonconformism and
the chemical idealism of humanism.
404. Since
politics is realist, we should distinguish the chemical realism of
parliamentarianism from the physical realism of republicanism, further
distinguishing each of these from the metachemical realism of authoritarianism
and the metaphysical realism of totalitarianism.
405. Since
economics is naturalist, we should distinguish the physical naturalism of
capitalism from the chemical naturalism of socialism, further distinguishing
each of these from the metaphysical naturalism of corporatism and the
metachemical naturalism of feudalism.
406. Science
is always associated, in its subatomic basis, with elemental particles, whereas
religion can only be subatomically associated with elemental wavicles.
407. Politics
is always associated, in its subatomic basis, with molecular particles, whereas
economics can only be subatomically associated with molecular wavicles.
408. From
the most genuinely materialist science of cosmology to the least genuinely
materialist science of ontology via the more (relative to most) genuinely
materialist science of chemistry and the less (relative to least) genuinely
materialist science of physics.
409. From
the most genuinely idealist religion of transcendentalism to the least
genuinely idealist religion of fundamentalism via the more (relative to most)
genuinely idealist religion of nonconformism and the less (relative to least)
genuinely idealist religion of humanism.
410. From
the most genuinely realist politics of parliamentarianism to the least
genuinely realist politics of republicanism via the more (relative to most)
genuinely realist politics of authoritarianism and the less (relative to least)
genuinely realist politics of totalitarianism.
411. From
the most genuinely naturalist economics of capitalism to the least genuinely
naturalist economics of socialism via the more (relative to most) genuinely
naturalist economics of corporatism and the less (relative to least) genuinely
naturalist economics of feudalism.
412. To
metachemically descend, along the space-time continuum of 'falling fire', from
the materialism of cosmology to the idealism of fundamentalism via the realism
of authoritarianism and the naturalism of feudalism.
413. To
metaphysically ascend, along the time-space continuum of 'rising air', from the
materialism of ontology to the idealism of transcendentalism via the realism of
totalitarianism and the naturalism of corporatism.
414. To
chemically descend, along the volume-mass continuum of 'falling water', from
the materialism of chemistry to the idealism of humanism via the realism of
parliamentarianism and the naturalism of socialism.
415. To
physically ascend, along the mass-volume continuum of 'rising vegetation', from
the materialism of physics to the idealism of nonconformism via the realism of
republicanism and the naturalism of capitalism.
416. To
metachemically descend, in spatial space, from the materialism of elemental
photon particles to the idealism of elemental photon wavicles via the realism
of molecular photon particles and the naturalism of molecular photon wavicles.
417. To
metachemically descend, in repetitive time, from the materialism of elemental
photino particles to the idealism of elemental photino wavicles via the realism
of molecular photino particles and the naturalism of molecular photino
wavicles.
418. To
metaphysically ascend, in sequential time, from the materialism of elemental
proton particles to the idealism of elemental proton wavicles via the realism
of molecular proton particles and the naturalism of molecular proton wavicles.
419. To
metaphysically ascend, in spaced space, from the materialism of elemental
protino particles to the idealism of elemental protino wavicles via the realism
of molecular protino particles and the naturalism of molecular protino
wavicles.
420. To
chemically descend, in volumetric volume, from the materialism of elemental
electron particles to the idealism of elemental electron wavicles via the realism
of molecular electron particles and the naturalism of molecular electron
wavicles.
421. To
chemically descend, in massed mass, from the materialism of elemental electrino
particles to the idealism of elemental electrino wavicles via the realism of
molecular electrino particles and the naturalism of molecular electrino
wavicles.
422. To
physically ascend, in massive mass, from the materialism of elemental neutron
particles to the idealism of elemental neutron wavicles via the realism of
molecular neutron particles and the naturalism of molecular neutron wavicles.
423. To
physically ascend, in voluminous volume, from the materialism of elemental
neutrino particles to the idealism of elemental neutrino wavicles via the
realism of molecular neutrino particles and the naturalism of molecular
neutrino wavicles.
424. Just
as the space-time continuum of 'falling fire' is from photon sensuality to
photino sensibility, as from eyes to heart, so the time-space continuum of
'rising air' is from proton sensuality to protino sensibility, as from ears to
lungs.
425. Just
as the volume-mass continuum of 'falling water' is from electron sensuality to
electrino sensibility, as from tongue to womb, so the mass-volume continuum of
'rising vegetation' is from neutron sensuality to neutrino sensibility, as from
phallus to brain.
426. One
could distinguish the sensual part of the space-time continuum from its
sensible part on the basis of an autocratic/aristocratic divide.
427. One
could distinguish the sensual part of the time-space continuum from its
sensible part on the basis of a theocratic/meritocratic divide.
428. One
could distinguish the sensual part of the volume-mass continuum from its
sensible part on the basis of a democratic/bureaucratic divide.
429. One could
distinguish the sensual part of the mass-volume continuum from its sensible
part on the basis of a technocratic/plutocratic divide.
430. To
contrast the spatial space of autocracy with the repetitive time of
aristocracy, as one would contrast photons with photinos in the barbarism of
'falling fire'.
431. To
contrast the sequential time of theocracy with the spaced space of meritocracy,
as one would contrast protons with protinos in the culture of 'rising air'.
432. To
contrast the volumetric volume of democracy with the massed mass of
bureaucracy, as one would contrast electrons with electrinos in the
civilization of 'falling water'.
433. To
contrast the massive mass of technocracy with the voluminous volume of plutocracy,
as one would contrast neutrons with neutrinos in the nature of 'rising
vegetation'.
434. One
could say that whereas autocracy embraces 'falling fire' through the eyes,
aristocracy embraces it through the heart.
435. One
could say that whereas theocracy embraces 'rising air' through the ears,
meritocracy embraces it through the lungs.
436. One
could say that whereas democracy embraces 'falling water' through the tongue,
bureaucracy embraces it through the womb.
437. One
could say that whereas technocracy embraces 'rising vegetation' through the
phallus, plutocracy embraces it through the brain.
438. To
descend, along the space-time continuum, from the diabolical sensuality of
autocracy to the diabolical sensibility of aristocracy.
439. To ascend,
along the time-space continuum, from the divine sensuality of theocracy to the
divine sensibility of meritocracy.
440. To
descend, along the volume-mass continuum, from the feminine sensuality of
democracy to the feminine sensibility of bureaucracy.
441. To
ascend, along the mass-volume continuum, from the masculine sensuality of
technocracy to the masculine sensibility of plutocracy.
442. To
distinguish the ruling-class nature, in photons/photinos, of
autocracy/aristocracy from the leading-class nature, in protons/protinos, of
theocracy/meritocracy.
443. To
distinguish the governing-class nature, in electrons/electrinos, of
democracy/bureaucracy from the representing-class nature, in
neutrons/neutrinos, of technocracy/plutocracy.
444. The
ruling-class nature of 'falling fire' contrasts with the leading-class nature
of 'rising air', as the Devil with God, or Hell with Heaven.
445. The
governing-class nature of 'falling water' contrasts with the representing-class
nature of 'rising vegetation', as woman with man, or the world with purgatory.
446. To
distinguish the rule of barbarism along the space-time continuum from the
leadership of culture along the time-space continuum, as one would distinguish
fire from air, first from last.
447. To distinguish
the governance of civilization along the volume-mass continuum from the
representation of nature along the mass-volume continuum, as one would
distinguish water from vegetation, second from third.
448. In
relation to time and space, on whichever axis, both the ruling and leading
classes are upper.
449. In
relation to volume and mass, on whichever axis, both the governing and
representing classes are lower.
450. Strictly
speaking, upper class equals upper case, whereas lower class equals lower case,
though in the interests of stylistic accessibility I will persist with a more
conventional usage throughout the remainder of this text.
451. A
society ruled by the ruling class will tend to exclude the leading class,
whereas a society lead by the leading class will tend to exclude the ruling
class.
452. Man
and woman can live with either the Devil or God, but the Devil and God cannot,
as a rule, live with each other.
453. The
triadic Beyond would be a society in which there was a place, on separate tiers
of sensible deliverance, for bureaucrats, plutocrats, and meritocrats, but no
place for aristocrats.
454. Put
differently, this means that whereas there would be a place for two kinds of
sensible lower class, there could only be room for one kind of sensible upper
class - namely, the meritocracy.
455. I do
not envisage the triadic Beyond as a context of classlessness, since
classlessness is a term which now strikes me as having an anarchic connotation,
unworthy of structured societies.
456. I distinguish
between a bureaucratic lower class of the 'new earth', a plutocratic lower
class of the 'new purgatory', and a meritocratic upper class of the 'new
heaven'.
457. To
envisage a governing class brought low, a representative class raised up, and a
leading class raised upon the latter's shoulders, as woman, man, and superman
achieve their respective standings in the New Order of the triadic Beyond.
458. Is
this not commensurate with a left brought low, a right raised up, and an
extreme right raised upon the latter's shoulders ... as mass, volume, and space
go forward into Eternity on the most sensible terms, and at the expense,
needless to say, of time?
459. One
thing it is not commensurate with is fascism, or the extreme right-wing
bias of 'rising air' alone.
460. Nor,
of course, is it commensurate with feudalism, or the extreme left-wing bias of
'falling fire' alone.
461. Rather,
it is commensurate with Social Transcendentalism, or the simultaneous existence,
within a triadic framework, of humanist left-wing, nonconformist right-wing,
and transcendentalist extreme right-wing idealistic alternatives.
462. This
contrasts with the sort of British pluralism which allows for the simultaneous
existence of extreme left-wing, left-wing, and right-wing alternatives, in
whatever context, but effectively excludes the Extreme Right, especially in
religion.
463. Such
a system constrains woman and man to the Devil, and thus precludes their
alliance, in an alternative framework, with God, in what I am wont to regard as
'Kingdom Come', the Social Transcendentalist
'Kingdom' (Centre) of the Triadic Beyond.
464. It is
for the People to decide whether or not they want to re-align themselves, as
men and women, with God, or remain enslaved to the Devil.
465. Such
a decision can only be made democratically, in accordance with the will of the
self-appointed champion and prophet of the Social Transcendentalist Beyond, who
regards himself as effectively corresponding to a Second Coming/True World
Messiah.
466. From
the metachemical devility of fiery doing to the metaphysical divinity of airy
being via the chemical femininity of watery giving and the physical masculinity
of vegetative taking.
467. From
the diabolic doing of metachemistry to the divine being of metaphysics via the
feminine giving of chemistry and the masculine taking of physics.
468. From
the metachemistry of art to the metaphysics of music via the chemistry of dance
and the physics of sculpture.
469. To contrast
the metachemical fieriness of art with the metaphysical airiness of music,
further contrasting each of these with the chemical fluidity of dance and the
physical solidity of sculpture.
470. To
distinguish, within a metachemical/metaphysical antithesis, the noumenal
objectivity of dresses (cassocks, gowns, etc.) from the noumenal subjectivity
of boilersuits and/or zippersuits.
471. To
distinguish, within a chemical/physical antithesis, the phenomenal objectivity
of skirts from the phenomenal subjectivity of trousers (denims, cords, etc.).
472. To
fall from dresses to skirts within the metachemical/chemical axes of 'falling
fire/water', but to rise from trousers to zippersuits within the
physical/metaphysical axes of 'rising vegetation/air'.
473. To
devolve, within the space-time continuum of metachemistry, from flounced
dresses to tapered dresses, as from divergence to convergence in noumenal
objectivity.
474. To
evolve, within the time-space continuum of metaphysics, from boilersuits to zippersuits,
as from divergence to convergence in noumenal subjectivity.
475. To
devolve, within the volume-mass continuum of chemistry, from flounced skirts to
tapered skirts, as from divergence to convergence in phenomenal objectivity.
476. To
evolve, within the mass-volume continuum of physics, from flared trousers to
tapered trousers, as from divergence to convergence in phenomenal subjectivity.
477. In
all the four main sartorial contexts named above, the passage from divergence
to convergence is akin to a deliverance from sensuality to sensibility, vice to
virtue, sin to grace.
478. To be
delivered from the metachemical sensuality of that which is objectively
divergent in spatial space to the metachemical sensibility of that which is
objectively convergent in repetitive time, as from the eyes to the heart.
479. To be
delivered from the metaphysical sensuality of that which is subjectively
divergent in sequential time to the metaphysical sensibility of that which is
subjectively convergent in spaced space, as from the ears to the lungs.
480. To be
delivered from the chemical sensuality of that which is objectively divergent
in volumetric volume to the chemical sensibility of that which is objectively
convergent in massed mass, as from the tongue to the womb.
481. To be
delivered from the physical sensuality of that which is subjectively divergent
in massive mass to the physical sensibility of that which is subjectively
convergent in voluminous volume, as from the phallus to the brain.
482. To
descend, in sensuality, from the barbarity of objective divergence through
metachemistry to the civility of objective divergence through chemistry, as
from super-unnature to outer unnature, but to descend, in sensibility, from the
barbarity of objective convergence through metachemistry to the civility of
objective convergence through chemistry, as from sub-unnature to inner
unnature.
483. To
ascend, in sensuality, from the nature (mundaneness) of subjective divergence
through physics to the culture of subjective divergence through metaphysics, as
from outer nature to subnature, but to ascend, in sensibility, from the nature
of subjective convergence through physics to the culture of subjective
convergence through metaphysics, as from inner nature to supernature.
484. Barbarity
can lead to civility, as the Devil to woman, but both alike are objective, and
therefore opposed to the subjectivity of nature and culture.
485. Nature
can lead to culture, as man to God, but both alike are subjective, and
therefore beyond the objectivity of barbarism and civilization.
486. Barbarism
is against culture, as the Devil against God, while civilization is against
nature, as woman against man.
487. Man
is more pro-God, whether in sensuality or sensibility, than against woman,
while God is more pro-Himself, whether in sensuality or sensibility, than
against the Devil.
488. Only
that which is primarily objective, like fire and water, can be against
anything, the former against air, the latter against vegetation.
489. Vegetation
is masculine whether it strives, in sensuality, towards the sun or, in
sensibility, towards the air.
490. In
the first instance, we have outer nature striving towards subnature; while, in
the second instance, we have inner nature striving towards supernature.
491. Water
is feminine whether it falls, in sensuality, towards the sea or, in
sensibility, towards the earth.
492. In
the first instance, we have outer unnature paradoxically falling towards
super-unnature (reflected stars); while, in the second instance, we have inner
unnature paradoxically falling towards sub-unnature (planetary core).
493. To
equate the space-time axis of 'falling fire' with the Behind, whether in
sensuality (space) or in sensibility (time).
494. To
equate the time-space axis of 'rising air' with the Beyond, whether in
sensuality (time) or in sensibility (space).
495. Hence
space-time is behind volume-mass, as fire is behind water, whereas time-space
is beyond mass-volume, as air is beyond vegetation.
496. Both
volume-mass and mass-volume are akin to limbos in between the hell of
space-time and the heaven of time-space.
497. Volume-mass
is a feminine limbo and mass-volume a masculine limbo, the former appertaining
to the world of 'falling water' and the latter appertaining to the purgatory of
'rising vegetation'.
498. Really,
one might be forgiven for reversing the above parallels, so that the
volume-mass continuum of 'falling water' is identified with Purgatory and the
mass-volume continuum of 'rising vegetation' with the World; though this would
not be consistent with my habitual identification of purgatory with man and of
the world with woman.
499. Nevertheless,
a rational consideration of the matter would suggest that water was more
purgatorial than worldly, and vegetation, by contrast, more worldly than
purgatorial.
500. In
which case, one would be inclined to identify the feminine with Purgatory and
the masculine with the World, the former appertaining to the 'falling water' of
volume-mass chemistry and the latter to the 'rising vegetation' of mass-volume
physics.
501. Both
Purgatory and the World would, however, be contexts of limbo in between Hell
and Heaven, the former appertaining to the 'falling fire' of space-time metachemistry,
and the latter appertaining to the 'rising air' of time-space metaphysics.
502. If
Purgatory is feminine, then it would be closer to Hell than to Heaven, bearing
in mind the objective connection between water and fire.
503. If
the World is masculine, then it would be closer to Heaven than to Hell, bearing
in mind the subjective connection between vegetation and air.
504. Purgatory
is the limbo that, being feminine, borders on Hell, whereas the World is the
limbo that, being masculine, borders on Heaven.
505. There
is a sense in which the molecular contexts of realism and naturalism correspond
to alternative kinds of limbo in between the elemental contexts of materialism
and idealism.
506. This
would be in relation to any given axis, whether in sensuality or in
sensibility, rather than with regard to dissimilar axes, continuums, or
whatever.
507. In
such fashion, it could be maintained that politics and economics are as
alternative kinds of limbo in between science and religion, the former
effectively hellish and the latter heavenly.
508. Certainly
science corresponds to the objective first thing and religion to the subjective
last thing, with an elemental particle/wavicle distinction between the two
extremes on whatever plane.
509. To distinguish
the photon metachemistry of primal doing from the photino metachemistry of
supreme doing, as one descends through the elemental/molecular subdivisions of
spatial space to the elemental/molecular subdivisions of repetitive time on the
basis of barbarous (hellish) manifestations of materialism, realism,
naturalism, and idealism.
510. To
distinguish the proton metaphysics of primal being from the protino metaphysics
of supreme being, as one ascends through the elemental/molecular subdivisions
of sequential time to the elemental/molecular subdivisions of spaced space on
the basis of cultural (heavenly) manifestations of materialism, realism,
naturalism, and idealism.
511. To
distinguish the electron chemistry of primal giving from the electrino chemistry
of supreme giving, as one descends through the elemental/molecular subdivisions
of volumetric volume to the elemental/molecular subdivisions of massed mass on
the basis of civilized (purgatorial) manifestations of materialism, realism,
naturalism, and idealism.
512. To
distinguish the neutron physics of primal taking from the neutrino physics of
supreme taking, as one ascends through the elemental/molecular subdivisions of
massive mass to the elemental/molecular subdivisions of voluminous volume on the
basis of natural (worldly) manifestations of materialism, realism, naturalism,
and idealism.
513. To
devolve, within the superfemininity of sensual metachemistry, from the
materialism of elemental photon particles to the idealism of elemental photon
wavicles via the realism of molecular photon particles and the naturalism of
molecular photon wavicles, as from alpha-most to alpha-least via alpha-more
(relative to most) and alpha-less (relative to least) manifestations of spatial
space.
514. To devolve,
within the subfemininity of sensible metachemistry, from the materialism of
elemental photino particles to the idealism of elemental photino wavicles via
the realism of molecular photino particles and the naturalism of molecular
photino wavicles, as from omega-least to omega-most via omega-less (relative to
least) and omega-more (relative to most) manifestations of repetitive time.
515. To
evolve, within the submasculinity of sensual metaphysics, from the materialism
of elemental proton particles to the idealism of elemental proton wavicles via
the realism of molecular proton particles and the naturalism of molecular
proton wavicles, as from alpha-most to alpha-least via alpha-more (relative to
most) and alpha-less (relative to least) manifestations of sequential time.
516. To
evolve, within the supermasculinity of sensible metaphysics, from the
materialism of elemental protino particles to the idealism of elemental protino
wavicles via the realism of molecular protino particles and the naturalism of
molecular protino wavicles, as from omega-least to omega-most via omega-less
(relative to least) and omega-more (relative to most) manifestations of spaced
space.
517. To
devolve, within the anti-femininity of sensual chemistry, from the materialism
of elemental electron particles to the idealism of elemental electron wavicles
via the realism of molecular electron particles and the naturalism of molecular
electron wavicles, as from alpha-most to alpha-least via alpha-more (relative
to most) and alpha-less (relative to least) manifestations of volumetric
volume.
518. To
devolve, within the pro-femininity of sensible chemistry, from the materialism
of elemental electrino particles to the idealism of elemental electrino
wavicles via the realism of molecular electrino particles and the naturalism of
molecular electrino wavicles, as from omega-least to omega-most via omega-less
(relative to least) and omega-more (relative to most) manifestations of massed
mass.
519. To
evolve, within the anti-masculinity of sensual physics, from the materialism of
elemental neutron particles to the idealism of elemental neutron wavicles via
the realism of molecular neutron particles and the naturalism of molecular neutron wavicles, as from
alpha-most to alpha-least via alpha-more (relative to most) and alpha-less
(relative to least) manifestations of massive mass.
520. To
evolve, within the pro-masculinity of sensible physics, from the materialism of
elemental neutrino particles to the idealism of elemental neutrino wavicles via
the realism of molecular neutrino particles and the naturalism of molecular
neutrino wavicles, as from omega-least to omega-most via omega-less (relative
to least) and omega-more (relative to
most) manifestations of voluminous volume.
521. To
contrast the alpha of sensuality with the omega of sensibility, as one would
contrast evil with good, or virtue with vice, or sin with grace, or freedom
with devotion.
522. To
fall from the eyes to the heart on the space-time continuum of metachemical
barbarity, but to rise from the ears to the lungs on the time-space continuum
of metaphysical culture.
523. To
fall from the tongue to the womb on the volume-mass continuum of chemical
civility, but to rise from the phallus to the brain on the mass-volume continuum
of physical nature.
524. To
contrast the spatial space of the eyes with the repetitive time of the heart,
but the sequential time of the ears with the spaced space of the lungs.
525. To
contrast the volumetric volume of the tongue with the massed mass of the womb,
but the massive mass of the phallus with the voluminous volume of the brain.
526. To
fall in the objectivity of unconsciousness, but to rise in the subjectivity of
consciousness, whether with regard to the noumenal or phenomenal manifestations
thereof.
527. The
objectivity of unconsciousness, or of the unconscious in one or another of its
manifestations, makes for a selfless disposition, as in the cases of the
diabolic and the feminine.
528. The subjectivity
of consciousness, or of the conscious in one or another of its manifestations,
makes for a selfish disposition, as in the cases of the masculine and the
divine.
529. The
selflessness, through unconscious objectivity, of fire and water contrasts with
the selfishness, through conscious subjectivity, of vegetation and air.
530. To
fall, in the space-time continuum of metachemistry, from the sensual
selflessness of the eyes to the sensible selflessness of the heart, as from
superfeminine to subfeminine.
531. To
rise, in the time-space continuum of metaphysics, from the sensual selfishness
of the ears to the sensible selfishness of the lungs, as from submasculine to
supermasculine.
532. To
fall, in the volume-mass continuum of chemistry, from the sensual selflessness
of the tongue to the sensible selflessness of the womb, as from anti-feminine
to pro-feminine.
533. To
rise, in the mass-volume continuum of physics, from the sensual selfishness of
the phallus to the sensible selfishness of the brain, as from anti-masculine to
pro-masculine.
534. It is
not that the selfless is bad or the selfish good; on the contrary, both
attributes appertain to either sensuality or sensibility.
535. The
selfless is either of Hell or purgatory, the Devil or woman, whereas the
selfish is either of the world or Heaven, man or God.
536. The
selfishness of God (the Holy Spirit of Heaven) is alone commensurate with
supreme being, for it is the superconscious subjectivity of unity between the
universal self, or lungs, and the universal medium, or air.
537. The
superman is alone divinely selfish, and thus the most subjective of beings.
538. The
superman's subjectivity derives from the superconsciousness which is
established through unity of his universal self with the universal medium.
539. Ultimately,
our spiritual consciousness derives from the air we breathe, since that alone
is superconscious.
540. The
brain is only intellectually conscious.
541. Thought
is the 'spirit' (mind) of the brain, and contrasts with both the emotional
consciousness (soul) of the blood and the spiritual consciousness (spirit) of
the air.
542. Since
both blood and air pass through the brain, the latter is also subject to
emotional and spiritual manifestations of consciousness.
543. Such
emotional and spiritual manifestations of consciousness are akin to the Father
and the Holy Spirit either side of the Son, Who is of course commensurate with
intellectual consciousness, or mind.
544. It is
because the brain is host to two marginal types of consciousness as well as to
its own capacity for intellect ... that it is the one of which the three
deities, or manifestations of consciousness, are pertinent.
545. Dreams
are what happen when the intellectual cynosure of the brain withdraws from the
scene, leaving the two extreme protagonists to 'fight it out' in a tussle
between soul and spirit, the former animated, in seemingly anarchic or
haphazard fashion, by the latter.
546. Thus
it could be said that, with the withdrawal of the Son from consciousness with
sleep, the Holy Spirit animates the Father, thereby giving rise to dreams, the
psychic fieriness fanned by the spirit.
547. Thus
dreams are no more strictly of the brain than emotions or awareness. On the contrary, the brain becomes, with
sleep, the arena in which the soul and the spirit enter into immortal struggle.
548. The
cynosure of the soul is not the brain but the heart, from which organ blood is
pumped around the body (including the brain).
549. Likewise,
the cynosure of the spirit is not the brain but the lungs, through which organ
air enters the body (including the brain).
550. The
heart and the lungs are akin, in sensibility, to the Devil and God, whereas the
blood and the air are akin, in sensibility, to Hell and Heaven.
551. The
brain is akin to the man (Christ) of sensibility, whereas thought is akin to
the world in sensibility.
552. The
womb is akin to the woman (Mother) of sensibility, whereas children are akin to
purgatory in sensibility.
553. Children
are only purgatorial so long as they are in the womb, where they are enveloped
by fluid.
554. Outside
the womb, children regress towards Hell, which is to say, the space-time
continuum of 'falling fire', wherein the eyes and the heart are the principal
organs, the former in relation to optical curiosity vis-à-vis the world
generally, the latter in relation to familial love.
555. The
space-time continuum is the principal axis of childhood, one to which women are
drawn, as to their metachemical source in the Devil.
556. Men
are much less suited to looking after children than women, given their
mass-volume disposition, in the world, towards 'rising vegetation'.
557. The
attraction of Hell over purgatory, or of the Devil over woman, will always be
stronger than the contrasting attraction of the world and/or man, given the
objective correlations which exist between the metachemical and the chemical,
viz. fire and water.
558. I
have spoken of the barbarism of metachemistry, or of metachemical barbarity,
but one could just as logically gravitate from the general to the particular
and speak of barbarous metachemistry in connection with the materialism of
elemental photon/photino particles.
559. Thus
to distinguish the barbarous metachemistry of elemental photon/photino
particles from civilized, natural, and cultural manifestations of metachemistry
in connection with realist, naturalist, and idealist subdivisions of
space-time.
560. Likewise,
to distinguish the barbarous metaphysics of elemental proton/protino particles
from civilized, natural, and cultural manifestations of metaphysics in
connection with realist, naturalist, and idealist subdivisions of time-space.
561. Similarly,
to distinguish the barbarous chemistry of elemental electron/electrino
particles from civilized, natural, and cultural manifestations of chemistry in
connection with realist, naturalist, and idealist subdivisions of volume-mass.
562. Finally,
to distinguish the barbarous physics of elemental neutron/neutrino particles
from civilized, natural, and cultural manifestations of physics in connection
with realist, naturalist, and idealist subdivisions of mass-volume.
563. Clearly,
the barbarous subdivision of any given axis, or continuum, is always
materialist, and hence scientific; whereas the civilized subdivision thereof is
always realist, and hence political; the natural subdivision thereof always
naturalist, and hence economic; and the cultural subdivision thereof always
idealist, and hence religious.
564. Thus
to devolve metachemically from the barbarity of cosmology to the culture of
fundamentalism via the civility of authoritarianism and the nature of
feudalism.
565. Thus
to evolve metaphysically from the barbarity of ontology to the culture of
transcendentalism via the civility of totalitarianism and the nature of
corporatism.
566. Thus
to devolve chemically from the barbarity of chemistry to the culture of
humanism via the civility of parliamentarianism and the nature of socialism.
567. Thus
to evolve physically from the barbarity of physics to the culture of
nonconformism via the civility of republicanism and the nature of capitalism.
568. The
materialism of barbarous metachemistry, metaphysics, chemistry, and physics ...
is premised upon the elemental element/ elementino particle.
569. The
realism of civilized metachemistry, metaphysics, chemistry, and physics ... is
premised upon the molecular element/elementino particle.
570. The
naturalism of natural metachemistry, metaphysics, chemistry, and physics ... is
premised upon the molecular element/elementino wavicle.
571. The
idealism of cultural metachemistry, metaphysics, chemistry, and physics ... is
premised upon the elemental element/elementino wavicle.
572. Materialism
is barbarous because it appertains to the most basic/least advanced
element/elementino.
573. Realism
is civilized because it appertains to the more (relative to most) basic/less
(relative to least) advanced element/elementino.
574. Naturalism
is natural because it appertains to the less (relative to least) basic/more
(relative to most) advanced element/elementino.
575. Idealism
is cultural because it appertains to the least basic/most advanced
element/elementino.
576. The
barbarous does, the civilized gives, the natural takes,
and the cultural is.
577. Nevertheless,
despite these particular subdivisions of any given axis, metachemistry is
chiefly about doing, metaphysics chiefly about being, chemistry chiefly about
giving, and physics chiefly about taking.
578. Hence
barbarism is the most characteristic attribute of metachemistry, which is
dominated by fire.
579. Likewise,
culture is the most characteristic attribute of metaphysics, which is liberated
by air.
580. Similarly,
civilization is the most characteristic attribute of chemistry, which is
governed by water.
581. Finally,
nature (mundaneness and even, in a certain worldly sense, philistinism) is the
most characteristic attribute of physics, which is represented by vegetation.
582. A context
such as metachemistry which, in its fieriness, is overwhelmingly barbarous ...
will only have 'quasi' manifestations of civility, nature, and culture, since
these latter alternatives are still conditioned by doing.
583. A
context such as metaphysics which, in its airiness, is overwhelmingly cultural
... will only have 'quasi' manifestations of barbarity, nature, and civility,
since these latter alternatives are still conditioned by being.
584. A
context such as chemistry which, in its fluidity, is overwhelmingly civilized
... will only have 'quasi' manifestations of nature, barbarity, and culture,
since these latter alternatives are still conditioned by giving.
585. A
context such as physics which, in its solidity, is overwhelmingly natural ...
will only have 'quasi' manifestations of civility, culture, and barbarity,
since these latter alternatives are still conditioned by taking.
586. Just
as the scientist is a barbarian, whether genuinely (in relation to
metachemistry) or spuriously (in relation to some 'bovaryization' of science),
so the priest is a divine, whether genuinely (in relation to metaphysics) or
spuriously (in relation to some 'bovaryization' of religion).
587. Just
as the politician is a civilian, whether genuinely (in relation to chemistry)
or spuriously (in relation to some 'bovaryization' of politics), so the
economist is a philistine, whether genuinely (in relation to physics) or
spuriously (in relation to some 'bovaryization' of economics).
588. From
the 'falling fire' of summer to the 'rising air' of autumn via the 'falling
water' of winter and the 'rising vegetation' of spring.
589. From
the season of the Devil to the season of God via the season of woman and the
season of man.
590. Words
are effectively molecular entities composed of elemental components called
characters.
591. Hence
a word is, by definition, less scientific or religious than political or
economic, depending whether it is printed or written.
592. Printed
words correspond to molecular particles and are therefore political, whereas
written words correspond to molecular wavicles and are therefore economic.
593. Printed
words are feminine, whereas written words are masculine, the former objective
and the latter subjective.
594. Normally
we think of objects, particularly artificial ones, as appertaining to
materialism or as being materialistic, but, in reality, this is so only of
certain categories of object.
595. Most
objects are less materialist than artificial forms of idealism, realism, and
naturalism.
596. A
television, for example, is largely an artificial form of materialism as
regards its screen and the contents thereof, but a radio is more an artificial
form of idealism, given its appeal to the ears as opposed, like TV, to the
eyes.
597. A
computer is largely an artificial form of realism as regards its disc and
ability to process words/images, but a compact-disc player is more an
artificial form of naturalism, given its cerebral-like introspection.
598. Thus
to categorize objects in terms of artificial manifestations of materialism,
idealism, realism, and naturalism ... rather than simply as materialistic
entities.
599. Some
objects, being predominantly materialist or idealist, are less phenomenal than
noumenal, since they appertain more to space and/or time than to volume and/or
mass.
600. Watches
are decidedly noumenal objects in relation to time, whereas light bulbs are
noumenal in relation to space.
601. Central-heating
radiators are decidedly phenomenal objects in relation to volume, whereas
chairs are phenomenal in relation to mass.
602. Some
objects, like midis and multimedia computers, are a compound of more than one
element, and therefore cannot be categorized solely or even largely in terms of
an artificial manifestation of, say, realism or naturalism.
603. Man
is basically a composite entity derived from a variety of elemental sources,
and combining within these sensual elements the elementino achievements of
sensibility.
604. Thus
Man (in the broadest sense) is torn between diabolic, divine, feminine, and
masculine alternatives and/or components to greater or lesser degrees,
depending on race, ethnicity, class, and gender.
605. To
perceive an objective correlation between barbarity and race on the one hand,
that of the diabolic, but between civility and class on the other hand, that of
the feminine.
606. To
conceive of a subjective correlation between nature and gender on the one hand,
that of the masculine, but between culture and ethnicity on the other hand,
that of the divine.
607. Just
as woman stems, in her femininity, from the Devil, as civility from barbarity,
so class stems from race.
608. Just
as God stems, in His divinity, from man, as culture from nature, so ethnicity
stems from gender.
609. As a rule,
woman is more class-conscious than gender-conscious, whereas man is more
gender-conscious than class-conscious.
610. Christianity
is, or should be, profoundly gender-conscious, since it is man (Christ) that
leads to God (the Holy Spirit), as vegetation to air.
611. A
class-conscious society, like Britain, is one that stems from race, as water
from fire, and it will always be capable of returning to race again, should it
feel under threat from, in particular, ethnic subversion.
612. Gender
is less of a threat to class than ethnicity, since gender will not be able to
pursue ethnicity to any appreciable extent if class is sufficiently secure in a
racial foundation.
613. In
this regard, gender is akin to the 'XY' chromosomal integrity of the male sex which,
as in Britain, has learnt to live with the 'XX' chromosomes of the female sex
or, rather, of the double objectivity of feminine and diabolic, viz. class and
race, which, between them, conspire to constrain masculinity from attaining,
through ethnicity, to divinity.
614. The
'X' of the male chromosomal integrity will remain isolated, in constrained
gender, from the 'Y' of its divine potential so long as it is subjected to a
double-edged objective assault in the form of the 'XX' chromosomes of free women,
which is to say, women whose femininity is not isolated from the diabolic
through Christian constraints.
615. The
'XX' chromosomal integrity of females is akin to the double objectivity of fire
and water, whereas the 'XY' chromosomal integrity of males is akin, despite the
apparent negativity of the 'X', to the double subjectivity of vegetation and
air.
616. Only
when the watery 'X' of what is strictly feminine has been isolated from the
fiery 'X' of the Diabolic, will the earthy 'X' of what is strictly masculine be
able to aspire, through ethnicity, towards the airy 'Y' of the Divine.
617. The
Divine requires a masculine precondition, but the masculine must be in a
position whereby it can aspire towards the Divine, as man to the godly
superman, because it is no longer dominated by both diabolic and feminine wills
of fire/race and water/class.
618. Nevertheless,
it is necessary to distinguish between aspiring, as man, towards the superman
... and actually becoming or being the superman, since it is enough that some
remain men in order that others may become God (in the supreme level of being).
619. Such
men will stand above women, since it is necessary to have men in between the
supermen and women, so that the latter may know themselves in regard to men
whose pledge is to guarantee the superman.
620. The
triadic Beyond would have a 'new purgatory' of women in relation to an ultimate
humanism, a 'new earth' of men in relation to an ultimate nonconformism, and a
'new heaven' of supermen in relation to an ultimate transcendentalism.
621. Effectively,
the 'new purgatory' of the triadic Beyond would be presided over by the
ultimate woman (the Mary Child), the 'new earth' by the ultimate man (the
Second Coming), and the 'new heaven' by the ultimate God (the Holy Spirit of
Heaven).
622. In
such a triadic Beyond, water, vegetation, and air would be the elements in
which woman, man, and God (the superman) achieved their sensible perfections
in, respectively, mass, volume, and space.
623. At present,
God is 'beyond the pale' of that which is rooted in the Devil ... of 'falling
fire', whether in sensuality (superfeminine) or sensibility (subfeminine),
which is to say, whether with regard to the eyes or the heart.
624. Hence
man is constrained by woman and the Devil from aspiring towards God, his gender
brought into effective disrepute and twisted away from the possibility of
ethnicity by the twin pressures of class and race.
625. Such
a diabolically-based system is just as evident in those so-called religious
societies whose various forms of Creator-worship guarantee that 'falling fire'
takes precedence over 'rising air'.
626. Whether
Creator-worship takes the form of the Father, Allah, Jehovah, or the Clear
Light, it is evident that 'falling fire' is being worshipped as God.
627. Yet
God is as far removed from 'falling fire' as it is possible to be, since He
appertains, in His sensible manifestation, to the upper context of 'rising
air', which is the last element to arise, an element preceded not by fire or
water, the diabolic or the feminine, but by vegetation, and thus guaranteed by
the masculine, and by the masculine alone!
628. With
her enhanced capacity to fall back on fire through either the eyes or the
heart, woman puts herself in a dominating position over man, whose ability to
attain to God is severely undermined in consequence!
629. Lacking
self-respect for himself in both masculine and divine terms, man increasingly
succumbs to the Devil's rule, which operates via woman and her drive for
equality.
630. What
begins as a quest, by woman, for equality of opportunity, ends in the unequal
rule of the Devil over the world, since the 'XY' chromosomal integrity which
originally sanctioned democratic liberalism is taken over and subverted by the
'XX' integrity of fire/water, to the detriment of vegetation/air.
631. This
unequal rule of the Devil takes many forms, including that of so-called
'political correctness'.
632. Television,
video, cinema, and photography in general are other ways by means of which the
Devil rules both men and, particularly, women.
633. One
cannot deny women equality of opportunity in a society dominated by such
powerful media as cinema and television.
634. Hence,
so long as such media continue to dominate the world, equality of opportunity
will follow as a logical corollary, and women will achieve a diabolic
ascendancy over men through their greater exploitation of personality and
looks.
635. The
outer light of 'falling fire' will dominate the world to the exclusion of God,
constraining men to worshipful deference towards the Devil in the
Superheathenism of 'false progress'.
636. Ultimately
there is only one retort to the Devil's rule of contemporary film-obsessed
society: drugs.
637. Drugs
are the only means powerful enough by which the dominance of filmic barbarism
can be countered, and it is for this reason that certain categories of drug
would have an official place in the triadic Beyond to which this self-styled
architect of 'Kingdom Come' messianically subscribes.
638. I
allude, in particular, to the applicability of certain drugs to the bottom and
middle tiers of this projected triadic Beyond, the 'new purgatory' of ultimate
humanism, and the 'new earth/world' of ultimate nonconformism.
639. The
third and highest tier of the triadic Beyond, having reference to the 'new
heaven' of ultimate transcendentalism, would be above drugs, since the
superman's cultural guarantor of the Holy Spirit of Heaven, or supreme level of
being, would be transcendental meditation.
640. I
should like to distinguish between the applicability of injected and/or
swallowed drugs to the 'new purgatory' and the applicability of smoked and/or
snorted drugs to the 'new earth' of the triadic Beyond.
641. This
is to distinguish between a feminine, or watery, approach to drug ingestion and
a masculine, or earthy, one, the former having greater applicability to an
ultimate humanism and the latter to an ultimate nonconformism.
642. In
either case, it could be argued that the applicability of drugs to the bottom
and middle tiers of the triadic Beyond would correspond to a 'resurrection of
the Dead', insofar as a synthetic parallel to the 'afterlife' experiences of
the grave is concerned.
643. Such
a synthetic parallel to the visionary effects of cerebral decomposition would
be commensurate with Eternity, and thus the attainment of Eternal Life
conceived in relation to feminine (purgatorial) and masculine (worldly)
afterlife experiences.
644. The
attainment of Eternal Life conceived in relation to supermasculine (divine)
experiences would, of course, be commensurate with meditation in the 'new
heaven', the third and highest tier of the triadic Beyond.
645. Hence
we have before us the prospect of three simultaneous eternities - two of which
would be contemplative and one meditative.
646. To
contrast the objective contemplation of the 'new purgatory' with both the
subjective contemplation of the 'new earth' and the subjective meditation of
the 'new heaven', as one would contrast woman with both man and superman.
647. Thus
to affirm a 'Superchristian' structure in which the subjectivities of man and
superman are raised above the objectivity of woman, as voluminous volume and
spaced space achieve an ascendancy over massed mass.
648. That
which is currently low (phenomenal), as man, will be raised up towards the
superman, whereas that which is currently high (noumenal), as devil, will be
brought low towards woman.
649. Only by
constraining the objectivity of woman from noumenal (diabolic) to phenomenal
(feminine) planes ... will it be possible to expand the subjectivity of man
from phenomenal (masculine) to noumenal (divine) planes.
650. The
significance of drugs in the struggle against the noumenal objectivity of the
Devil cannot be underestimated, though their official endorsement as vehicles
of eternal enlightenment for woman and man must await the dawn of 'Kingdom
Come' in what I have described as the triadic Beyond.
651. The
triadic Beyond can only come to pass democratically, following the express wish
of the People to be delivered, via Messianic auspices, from political and
correlative sovereignties to religious sovereignty.
652. For
it is religious sovereignty that opens the way to the triadic Beyond and
confirms the establishment of 'Kingdom Come', or that which is centred in
elemental wavicles.
653. With
religious sovereignty the People will be delivered from the secular 'sins' of
the State, rooted in molecular particles, to the grace of self-realization in
the triadic Beyond.
654. Religious
sovereignty will confirm the right of the People to contemplative and/or
meditative self-realization in regard to whichever tier of the triadic Beyond
is most applicable to their gender and/or moral standing.
655. The
secular 'sins' of democratic sovereignty would be borne by the organizational
structure of the Second Coming, the self-styled architect of the triadic
Beyond, in what would amount to a 'Christ-like sacrifice', enabling the People
to go free of such 'sins' for all Eternity.
656. I
have customarily called the organizational structure which arises in connection
with religious sovereignty, 'the Centre', and it is my belief that 'the Centre'
would be obligated to serve the People with regard to the advancement of this
sovereignty through the secular sovereignties, scientific and economic no less
than political, that had been democratically entrusted to it for that express
purpose.
657. Thus
'the Centre' would supersede both the Church (traditionally affiliated, in its
Roman Catholic manifestation, to 'Kingdom Gone') and the State, ecclesiastical
tradition and secular modernity, in the interests of the right of the People to
cultural self-realization through religious sovereignty.
658. This
right of the People to cultural self-realization is commensurate, so I
maintain, with 'Kingdom Come', and it would mean that never again would they be
worshipfully deferential, as Christians, to external gods ... such as the
Father, or Creator.
659. Such
worshipful deference is germane to 'Kingdom Gone', the accommodation of
religion to the authoritarian rule of monarchs, and it is something from which
the People should be delivered, via the secular State, to its opposite - the
Social Transcendentalist Centre of 'Kingdom Come'.
660. Social
Transcendentalism is indeed the name of the religion that seeks the eclipse of
Roman Catholicism, and the deliverance of the People, in consequence, from the
rule of the Father/Creator.
661. For
only when the People are released from 'Father Time' ... will they enter the
eternity of the triadic Beyond, wherein new and ultimate forms of mass, volume,
and space, commensurate with woman, man, and God, will reign supreme.
662. To
contrast the public nature (apparent) of objectivity with the private nature
(essential) of subjectivity, as one would contrast fire and water with
vegetation and air.
663. That
which is public is also collective, whereas that which is private is
necessarily individual.
664. The
public, being collective, is selfless, whereas the private, being individual,
is selfish.
665. To
contrast the public nature of the diabolic and the feminine with the private
nature of the masculine and the divine.
666. Diabolic
collectivity is premised upon elemental particles and feminine collectivity
upon molecular particles, the former being public in noumenal terms and the
latter so phenomenally.
667. Masculine
individuality is premised upon molecular wavicles and divine individuality upon
elemental wavicles, the former being private in phenomenal terms and the latter
so noumenally.
668. To
contrast the public, because collective, nature of science and politics with
the private, because individual, nature of economics and religion.
669. Fascism
and socialism, corresponding to fire and water, are public ideologies, whereas
liberalism and cent(e)rism, corresponding to vegetation and air, are private.
670. Just
as materialism is diabolic and realism feminine, so naturalism is masculine and
idealism divine, the former pair collective and the latter pair individual.
671. The
selfless collectivity of particle-based objectivity contrasts with the selfish
individualism of wavicle-centred subjectivity as devolution with evolution, the
former public and the latter private.
672. Hence
to devolve from the elemental particles of 'falling fire' to the molecular
particles of 'falling water', but to evolve from the molecular wavicles of
'rising vegetation' to the elemental wavicles of 'rising air'.
673. To devolve,
within collectivity, from materialism to realism, the Devil to woman, but to
evolve, within individuality, from naturalism to idealism, man to God.
674. There
is a loose sense in which the relationship, in God, between lungs,
consciousness, and air is trinitarian, with the lungs corresponding to a
'father', or ground of all being; consciousness corresponding to a 'son', which
stems, in a manner of speaking, from the ground; and air corresponding to a
'holy spirit', which exists independently of the ground.
675. But
this is solely relative to the transcendental framework of God as a supreme
level of being, and in no sense equivalent to the Christian Trinity or to God
as primal being.
676. In
this respect, consciousness is akin to a mediator between the lungs and the
air, since God is only established following conscious unity between the
universal self, or lungs, and the universal medium, or air, not simply through
unconscious breathing.
677. Thus
to be God ... the supreme (level of) being ... I must be conscious of my
breathing and determined to remain consciously focused upon the lungs, thereby
reaping the benefit of that enhanced consciousness which is called the
superconscious.
678. The
superconscious is the transcendent consciousness of one who has ascended into
Heaven, conscious of nothing but the air he breathes through the will of the
lungs.
679. The
essence of such transcendent consciousness is joy, which is the supreme being
of the Holy Spirit of Heaven, whose airy lightness transforms ego-bound
consciousness into superconsciousness.
680. He
who ascends into the heaven of supreme being is superhuman, for he has
transcended the consciousness of man through the superconsciousness of God.
681. There
is nought higher than the superman, whose superconsciousness is the goal of all
spiritual striving.
682. He
who is at one, through his superconscious, with his universal self and the air
it breathes ... knows the truth of God and the joy of Heaven.
683. The
joy of Heaven is the salvation that awaits he who is at peace with his
universal self in the truth of God, whose divine power makes possible the
heavenly glory.
684. He
who makes his peace, through divine truth, with his universal self, the lungs,
is duly lifted up into Heaven in superconscious awareness of supreme being.
685. For
supreme being is the joyful glory that awaits those who have become, through
divine truth, superconscious, and thus of the elect in spirit.
686. The
ascension of God into Heaven, of superman into superconsciousness, is the
redemption of 'rising air' in supreme being, as truth is eclipsed by joy, the
joyful glory of the Holy Spirit of Heaven.
687. Thus
out of god the lungs-mind-spirit there emerges the Holy Spirit of Heaven, which
is the superconscious resolution of the superman.
688. The
superman is a meditative Transcendentalist, the most moral of all beings,
whereas man, when religious, is a contemplative Nonconformist and woman a
contemplative Humanist.
689. Religion
is always absolutely moral, because centred in elemental wavicles.
690. Science,
on the other hand, is always absolutely immoral, because rooted in elemental
particles.
691. Economics
is always relatively moral, because centred in molecular wavicles.
692. Politics,
on the other hand, is always relatively immoral, because rooted in molecular
particles.
693. From
the absolute immorality of science to the absolute morality of religion via the
relative immorality of politics and the relative morality of economics.
694. From
the absolute immorality of the Devil to the absolute morality of God via the
relative immorality of woman and the relative morality of man.
695. From
the absolute immorality of 'falling fire' to the absolute morality of 'rising
air' via the relative immorality of 'falling water' and the relative morality
of 'rising vegetation'.
696. From
the absolute immorality of materialism to the absolute morality of idealism via
the relative immorality of realism and the relative morality of naturalism.
697. From
the absolute immorality of noumenal objectivity to the absolute morality of
noumenal subjectivity via the relative immorality of phenomenal objectivity and
the relative morality of phenomenal subjectivity.
698. From
the absolute immorality of barbarity to the absolute morality of culture via
the relative immorality of civility and the relative morality of nature.
699. Just
as fire and water share a common immorality in the particle, so vegetation and
air share a common morality in the wavicle.
700. Immorality,
being particle-based, is always objective, selfless, public, and collective,
whereas morality, being wavicle-centred, is always subjective, selfish,
private, and individual.
701. To
distinguish the absolute immorality of elemental particles from the relative
immorality of molecular particles, on the basis of crime and punishment.
702. To
distinguish the relative morality of molecular wavicles from the absolute
morality of elemental wavicles, on the basis of sin and grace.
703. Crime
stands to punishment as barbarity to civility, or the Devil to woman, whereas
sin stands to grace as nature to culture, or man to God.
704. To
fall from crime to punishment, as from fire to water, but to rise from sin to
grace, as from vegetation to air.
705. To
contrast the barbarity of crime with the civility of punishment, as one would
contrast science with politics, or materialism with realism.
706. To
contrast the nature of sin with the culture of grace, as one would contrast
economics with religion, or naturalism with idealism.
707. Whatever
the context, crime and punishment are alike immoral, the former absolutely and
the latter in relative terms.
708. Whatever
the context, sin and grace are alike moral, the former relatively and the
latter in absolute terms.
709. There
is no more any such thing as 'moral punishment' than there's any such thing as
'immoral sin'. All punishment is
relatively immoral and all sin relatively moral.
710. Science
is a crime and politics a punishment, whereas economics is a sin and religion a
grace.
711. Likewise,
the Devil is a crime and woman a punishment, whereas man is a sin and God a
grace.
712. Punishment
is the redemption of crime, as fire falls to water, whereas grace is the
redemption of sin, as vegetation rises to air.
713. In
similar vein, it could be argued that politics is the redemption of science, as
barbarity falls to civility, whereas religion is the redemption of economics,
as nature rises to culture.
714. Certainly
it is better to be feminine than diabolic, relatively immoral than absolutely
immoral, just as it is better to be divine than masculine, absolutely moral
than relatively moral.
715. Obviously,
crime and punishment, being particle-based, are as germane to sensibility as to
sensuality, where they are 'inner' (centripetal) rather than 'outer'
(centrifugal).
716. Similarly,
sin and grace, being wavicle-centred, are as germane to sensuality as to
sensibility, where they are 'outer' (centrifugal) rather than 'inner'
(centripetal).
717. We can
therefore distinguish between the 'outer' crime and punishment of elements and
the 'inner' crime and punishment of elementinos.
718. Likewise,
we can distinguish between the 'outer' sin and grace of elements and the
'inner' sin and grace of elementinos.
719. In
general terms, crime appertains to 'falling fire' and punishment to 'falling
water', yet both axes or continuums can be subdivided not only in terms of
sensuality and sensibility but also in terms of elemental particle/wavicle and
molecular particle/wavicle options respectively.
720. Again,
sin appertains, in general terms, to 'rising vegetation' and grace to 'rising
air', yet both axes or continuums can be subdivided not only in terms of
sensuality and sensibility but also in terms of elemental particle/wavicle and
molecular particle/wavicle options respectively.
721. The
barbarity of crime is rooted in the doing of elemental particles, whereas the
civility of punishment is rooted in the giving of molecular particles.
722. The
nature of sin is centred in the taking of molecular wavicles, whereas the
culture of grace is centred in the being of elemental wavicles.
723. Just
as doing is never more genuinely barbarous than when it appertains to the
space-time continuum of 'falling fire', so being is never more genuinely
cultural than when appertaining to the time-space continuum of 'rising air'.
724. Just
as giving is never more genuinely civilized than when it appertains to the
volume-mass continuum of 'falling water', so taking is never more genuinely
natural than when appertaining to the mass-volume continuum of 'rising
vegetation'.
725. The
amoral person is neither particularly immoral nor moral, objective or
subjective, but disposed, on the contrary, to oscillate between selfless and
selfish options.
726. People
can be amoral as much in sensibility as in sensuality, in elementinos as in
elements.
727. Anyone,
in noumenal contexts, from the superwoman to the subwoman or from the subman to
the superman, can be amoral; though it doesn't necessarily follow that everyone
will be so.
728. Likewise
anyone, in phenomenal contexts, from the anti-woman to the pro-woman or from
the anti-man to the pro-man, can be amoral; though it doesn't necessarily
follow that everyone will be so.
729. One
should distinguish the moderate amorality of one who oscillates between
molecular alternatives from the extreme amorality of one whose oscillations are
between elemental alternatives.
730. Moderate
amorality is likely to be characterized by an oscillation between political and
economic alternatives on whatever plane.
731. Extreme
amorality is likely to be characterized by an oscillation between scientific
and religious alternatives on whatever plane.
732. Nevertheless,
I would expect moderate amorality to be more characteristic of the phenomenal
planes than of the noumenal ones.
733. Conversely,
I would expect extreme amorality to be more characteristic of the noumenal
planes than of the phenomenal ones.
734. This
is because the phenomenal planes are more typified, in their greater
relativity, by politics and economics, while the noumenal planes are more
typified, in their greater absolutism, by science and religion.
735. The
space-time continuum, rooted in the absolute immorality of fire, will be ruled
by science, and thus barbarity, in keeping with the photon/photino basis of
doing.
736. The
time-space continuum, centred in the absolute morality of air, will be led by
religion, and thus culture, in keeping with the proton/protino aspirations of
being.
737. The
volume-mass continuum, rooted in the relative immorality of water, will be
governed by politics, and thus civility, in keeping with the electron/electrino
basis of giving.
738. The
mass-volume continuum, centred in the relative morality of vegetation, will be
represented by economics, and thus nature, in keeping with the neutron/neutrino
aspirations of taking.
739. I
have already characterized the space-time continuum of 'falling fire' in terms
of an eyes-to-heart axis, but one could draw a more basic parallel, it seems to
me, in regard to a stellar-to-Venusian axis.
740. Likewise,
the time-space continuum of 'rising air' could, besides being characterized in
terms of an ears-to-lungs axis, be more basically defined in relation to a
solar-to-Saturnalian axis.
741. Similarly,
the volume-mass continuum of 'falling water' could, besides being characterized
in terms of a tongue-to-womb axis, be more basically defined in relation to a
lunar-to-oceanic axis.
742. Finally,
the mass-volume continuum of 'rising vegetation' could, besides being
characterized in terms of a phallus-to-brain axis, be more basically defined in
relation to a terrestrial-to-Martian axis.
743. Hence
one would be drawing diabolic parallels between the eyes and the stars in
relation to spatial space, but between the heart and Venus in relation to
repetitive time ... where the space-time continuum was concerned.
744. Conversely,
one would be drawing divine parallels between the ears and the sun in relation
to sequential time, but between the lungs and Saturn in relation to spaced
space ... where the time-space continuum was concerned.
745. Similarly,
one would be drawing feminine parallels between the tongue and the moon in
relation to volumetric volume, but between the womb and the purgatorial aspect
(watery) of the world in relation to massed mass ... where the volume-mass
continuum was concerned.
746. Conversely,
one would be drawing masculine parallels between the phallus and the earthy
aspect (vegetative) of the world in relation to massive mass, but between the
brain and Mars in relation to voluminous volume ... where the mass-volume
continuum was concerned.
747. Limbo
is torn between Hell and Heaven ... as a realm in which both fire and air share
a common ethereal environment.
748. Thus
Limbo is characterized by a combination of diabolic and divine constituents
within a broadly noumenal framework.
749. The
World is torn between the earth and purgatory ... as a realm in which both
vegetation and water share a common corporeal environment.
750. Thus
the World is characterized by a combination of masculine and feminine
constituents within a broadly phenomenal framework.
751. Both
Limbo and the World are effectively amoral contexts of compromise between
contrary elements/elementinos.
752. The
rejection of compromise between such contrary elements/elementinos would put an
end to both Limbo and the World.
753. The
result would be akin to my projected triadic Beyond, in which the
simultaneously independent co-existence of a 'new purgatory', a 'new earth',
and a 'new heaven' would herald the dawn of Eternity.
754. Both
the 'new purgatory' and the 'new earth' would be beyond the World ... conceived
as a compromise between purgatory and the earth, or feminine and masculine
elements/elementinos.
755. The
'new heaven' would likewise be beyond Limbo ... conceived as a compromise
between Heaven and Hell, or divine and diabolic elements/elementinos.
756. In
the triadic Beyond, woman would be largely if not exclusively independent of
man and man ... independent of woman, while God would be independent of the
Devil.
757. One might
say that, in such a triadic Beyond, mass would be independent of volume, volume
independent of mass, and space independent of time.
758. Crime
would not have any place in a society in which punishment had been transmuted,
along with sin and grace, from within the New Order of Eternity.
759. The
humanist punishment of woman, the nonconformist sin of man, and the
transcendentalist grace of the superman would all be beyond the criminal
ravages of 'Father Time'.
760. The
supreme transcendentalist grace of the superman would also be beyond the primal
transcendentalist grace of the subman, alias 'Satan Time'.
761. Those
who still identify the Devil with 'the Beast', or Satan, are self-deceiving
shallow pates.
762. That
which 'fell' from stellar to solar, from light to fire, has reference to primal
being, which is the submasculine retort to the primal doing of superfeminine
precedence.
763. The
submasculine context, being noumenally subjective, is a sort of Subgod, which
contrasts with the superfeminine context of what amounts, in its noumenal
objectivity, to a Superdevil.
764. One
can be saved, if godly, from Subgod to Supergod, as from subman to superman,
along the time-space continuum of 'rising air', abandoning the ears for the
lungs.
765. One
can also be saved, if devilish, from Superdevil to Subdevil, as from superwoman
to subwoman, along the space-time continuum of 'falling fire', abandoning the
eyes for the heart.
766. Whatever
the salvational context, it should be evident that the Devil preceded God and
not God the Devil ... where sensuality-based religious accounts of primal
godhead are concerned.
767. By
insisting that God preceded the Devil, Who 'fell', as Satan, from Heaven, the
Bible demonstrates a woeful ignorance of the moral distinction between stellar
and solar planes.
768. In
fact, it effectively defers to superfeminine precedence at the expense of the
submasculine Fall, thereby making a God out of the Devil (Jehovah) and a Devil
out of God (Satan).
769. The
Christian West inherited, via the Jews, this same lie, in consequence of which
a twisted concept of primal divinity, closer in character to the Clear Light of
superfeminine primacy, became standard procedure, to the detriment of what was
more genuinely godly in its plenumous retort to vacuous precedent.
770. Granted
that the solar plane, and thus the sun, is of a divine rather than diabolic
significance, it does not follow that the core of the earth corresponds to
Hell, or that the Devil's realm is below ground.
771. On the
contrary, that which, as molten core, is beneath the planet's surface is
pertinent to the mundane realm of the earth in general, having a positive
charge that contributes towards the growth of vegetation.
772. In
this respect it resembles the core of the sun, albeit its positivity is much
weaker, having a closer affiliation, in all likelihood, to neutrons than to
protons.
773. Hence
whereas there is something divine about the core of the sun, there is something
masculine about the core of the earth, a core which has a mundane significance
in keeping with its subterranean nature.
774. There
is certainly a case for linking the core of the earth, together with natural
vegetation, to the outer terrestrial realm of the Antichrist; but the
Antichrist as simply outer, or lower, masculinity, not devility!
775. Certainly,
the core of the earth would be antithetical to the core of the moon, which I
hold to be feminine in its purgatorial control of the tides.
776. With
me, the notion of a 'man in the moon' is as fanciful as that of 'Mother
Earth'. I hold the moon to be feminine
and the earth or, at any rate, its molten/vegetative aspects, to be masculine.
777. Only
the waters of the earth could be described as feminine; but, then, the seas are
akin to purgatory rather than to the earthy aspects of the earth as such, and
are controlled, in no small measure, by the moon.
778. If
the earth's core, being positive, has a neutron bias, then it seems not
improbable that the moon's core, being negative, will have an electron bias, if
not basis, in keeping with its feminine nature or, more correctly, unnature.
779. Likewise,
if the core of the sun, being positive, has a proton bias, then it seems not
improbable that the core of those stars which are stellar rather than solar
will, being negative, have a photon bias for, if not basis in, the light, whose
nature or, rather, super-unnature is diabolic.
780. Hence
we should contrast the photon negativity of stellar super-unnature with the
proton positivity of solar subnature, the former superfeminine and the latter
submasculine.
781. Likewise,
we should contrast the electron negativity of lunar unnature with the,
comparatively speaking, neutron positivity of planar (terrestrial) nature, the
former feminine and the latter masculine.
782. There
is accordingly no way that the core of the earth could be described as
diabolic. On the contrary, that dubious
honour has to be reserved for the cosmic plane of stellar super-unnature.
783. The
'fall' of solar subnature, viz. Satan, from the cosmic plane of stellar
super-unnature, viz. Jehovah, was accordingly the revolt of primal divinity
against primal devility, and the beginnings, in consequence, of God.
784. One ascends
from primal divinity towards supreme divinity, the supreme being of the Holy
Spirit of Heaven, along the time-space continuum of 'rising air'.
785. One
descends from primal devility towards supreme devility, the supreme doing of
the Holy Soul of Hell, along the space-time continuum of 'falling fire'.
786. To
abandon sequential time for spaced space is akin to abandoning the sun for
Saturn, ascending from divine sensuality to divine sensibility, the primal
being of the ears to the supreme being of the lungs.
787. To
abandon spatial space for repetitive time is akin to abandoning the cosmos (or
central star of the Galaxy) for Venus, descending from diabolic sensuality to
diabolic sensibility, the primal doing of the eyes to the supreme doing of the heart.
788. Likewise,
to abandon volumetric volume for massed mass is akin to abandoning the moon for
the purgatorial (oceanic) aspect of the world, descending from feminine
sensuality to feminine sensibility, the primal giving of the tongue to the
supreme giving of the womb.
789. To
abandon massive mass for voluminous volume is akin to abandoning the earthy
(terrestrial) aspect of the world for Mars, ascending from masculine sensuality
to masculine sensibility, the primal taking of the phallus to the supreme
taking of the brain.
790. One
descends from primal femininity to supreme femininity, the supreme giving of
the Holy Id of Purgatory, along the volume-mass continuum of 'falling water'.
791. One
ascends from primal masculinity to supreme masculinity, the supreme taking of
the Holy Mind of the Earth, along the mass-volume continuum of 'rising
vegetation'.
792. Primal
masculinity may be equivalent to the Antichrist and supreme masculinity to
Christ, but the former is no more the Devil than the latter God.
793. Whereas
primal masculinity, centred in the phallus, epitomizes the 'vicious man',
supreme masculinity, centred in the brain, epitomizes the 'virtuous man'.
794. It is
just as easy, or difficult, to ascend, through conversion, to God ... from the
standpoint of primal masculinity as from the standpoint of supreme masculinity,
the only difference being that the former ascends to primal divinity, while the
latter ascends to supreme divinity.
795. Thus
the anti-man becomes, through conversion, a subman, whose divinity, being
divergent, is vicious, whereas the pro-man becomes, through conversion, a
superman, whose divinity, being convergent, is virtuous.
796. The
only way the vicious man can avoid ascending into vicious divinity is to
evolve, through deliverance, into supreme masculinity, abandoning the
Antichrist for Christ.
797. For
sensuality is drawn to sensuality no less than sensibility to sensibility, and
unless one is delivered from sensuality to sensibility, divergence to convergence,
there is no way that one can expect to progress to its divine counterpart.
798. To be
delivered or to deliver oneself from sensuality to sensibility, one must be
able and mature enough to prefer the latter.
799. This
applies as much to the objective axes of fire and water as to the subjective
axes of vegetation and air.
800. It is
because the objective axes are devolutionary, or of 'falling'
elements/elementinos, that conversion from one to the other tends to be from
fire to water rather than vice versa.
801. Hence
devils are more likely to convert to women, the diabolic to the feminine, than
vice versa.
802. It is
because the subjective axes are evolutionary, or of 'rising'
elements/elementinos, that conversion from one to the other tends to be from
vegetation to air rather than vice versa.
803. Hence
men are more likely to convert to gods, the masculine to the divine, than vice
versa.
804. Nonetheless,
there are no grounds for assuming that conversion is more prevalent than
deliverance, since affiliation to a given religion, be it noumenal or
phenomenal, confirms an ethical consistency in regard to whichever plane it
happens to be on.
805. Hence
a majority of people are likely to remain either diabolic or feminine,
masculine or divine, rather than convert from the former to the latter in each
pair.
806. This
is partly attributable to denomination or religion, and partly due to a
combination of related factors like race, class, gender.
807. It
does not even follow that a majority of those on any given axis have been
delivered or are destined to be delivered/deliver themselves from sensuality to
sensibility, vice to virtue.
808. There
are ages and societies in which sensuality prevails over sensibility, in
consequence of which most people tend to relate to outer, or vicious,
manifestations of any given religion, be it fundamentalist, humanist,
nonconformist, or transcendentalist.
809. There
are also ages and societies, of course, in which sensibility prevails over
sensuality, in consequence of which a majority of people tend to relate to
inner, or virtuous, manifestations of any given religion, be it fundamentalist,
humanist, nonconformist, or transcendentalist.
810. Just
as each axis is subdivisible, over and above sensuality and sensibility, into
scientific, political, economic, and religious manifestations, so people are
subdivisible in such fashion, some being primarily scientific, some political,
others economic, and yet others religious.
811. There
is no way in which people are equally scientific or political or economic or
religious.
812. Some
are fourth-rate, or scientific; some third-rate, or political; others
second-rate, or economic; and yet others first-rate, or religious.
813. Only
the per se manifestation of
any given discipline genuinely corresponds to the evaluation rate applicable to
it.
814. 'Bovaryized'
manifestations of any given discipline reflect the evaluation rate of the per se discipline to which they are
subordinately affiliated.
815. Thus
while, for example, a Transcendentalist is a first-rate religious person on
account of the association of transcendentalism with the most genuine
manifestation of religion, a Nonconformist will be religiously second-rate, a
Humanist religiously third-rate, and a Fundamentalist religiously fourth-rate.
816. Obviously,
one must distinguish a truly first-rate religious person from his vicious, or
falsely first-rate, counterpart, since sensibility is as qualitatively
preferable to sensuality as virtue to vice, or essence to appearance.
817. Whereas
the sensible Transcendentalist is a first-rate religious person by dint of
being affiliated, through the lungs, to the omega-most reborn grace, the
sensual Transcendentalist is a falsely first-rate religious person by dint of
being affiliated, through the ears, to the alpha-least original ('once-born')
grace.
818. Whereas
the sensible Nonconformist is a truly second-rate religious person by dint of
being affiliated, through the brain, to the omega-more (relative to most)
reborn grace, the sensual Nonconformist is a falsely second-rate religious
person by dint of being affiliated, through the phallus, to the alpha-less
(relative to least) original grace.
819. Whereas
the sensible Humanist is a truly third-rate religious person by dint of being
affiliated, through the womb, to the omega-less (relative to least) reborn
grace, the sensual Humanist is a falsely third-rate religious person by dint of
being affiliated, through the tongue, to the alpha-more (relative to most)
original grace.
820. Whereas
the sensible Fundamentalist is a truly fourth-rate religious person by dint of
being affiliated, through the heart, to the omega-least reborn grace, the
sensual Fundamentalist is a falsely fourth-rate religious person by dint of
being affiliated, through the eyes, to the alpha-most original grace.
821. All
religion is about grace, whether it be original or reborn, of sensuality or
sensibility, and grace is a cultural commitment.
822. From
the first-rate grace of transcendentalism to the fourth-rate grace of
fundamentalism via the second-rate grace of nonconformism and the third-rate
grace of humanism.
823. From
the elemental proton/protino wavicles of religious idealism to the elemental
photon/photino wavicles of religious materialism via the elemental
neutron/neutrino wavicles of religious naturalism and the elemental
electron/electrino wavicles of religious realism.
824. All
economics is about sin, whether it be original or reborn, of sensuality or sensibility,
and sin is a natural commitment.
825. From
the first-rate sin of capitalism to the fourth-rate sin of socialism via the
second-rate sin of corporatism and the third-rate sin of feudalism.
826. From
the molecular neutron/neutrino wavicles of economic naturalism to the molecular
electron/electrino wavicles of economic realism via the molecular
proton/protino wavicles of economic idealism and the molecular photon/photino
wavicles of economic materialism.
827. All
politics is about punishment, whether it be original or reborn, of sensuality
or sensibility, and punishment is a civilized commitment.
828. From
the first-rate punishment of parliamentarianism to the fourth-rate punishment
of republicanism via the second-rate punishment of authoritarianism and the
third-rate punishment of totalitarianism.
829. From
the molecular electron/electrino particles of political realism to the
molecular neutron/neutrino particles of political naturalism via the molecular
photon/photino particles of political materialism and the molecular
proton/protino particles of political idealism.
830. All
science is about crime, whether it be original or reborn, of sensuality or
sensibility, and crime is a barbarous commitment.
831. From
the first-rate crime of cosmology to the fourth-rate crime of ontology via the
second-rate crime of chemistry and the third-rate crime of physics.
832. From
the elemental photon/photino particles of scientific materialism to the
elemental proton/protino particles of scientific idealism via the elemental
electron/electrino particles of scientific realism and the elemental
neutron/neutrino particles of scientific naturalism.
833. From
the fourth-rate crime of scientific idealism (ontology) to the first-rate grace
of religious idealism (transcendentalism) via the third-rate punishment of
political idealism (totalitarianism) and the second-rate sin of economic
idealism (corporatism), as from elemental particles to wavicles via molecular
particles and wavicles within the time-space continuum (proton/protino) of
'rising air'.
834. From
the third-rate crime of scientific naturalism (physics) to the second-rate
grace of religious naturalism (nonconformism) via the fourth-rate punishment of
political naturalism (republicanism) and the first-rate sin of economic
naturalism (capitalism), as from elemental particles to wavicles via molecular
particles and wavicles within the mass-volume continuum (neutron/neutrino) of
'rising vegetation'.
835. From
the second-rate crime of scientific realism (chemistry) to the third-rate grace
of religious realism (humanism) via the first-rate punishment of political
realism (parliamentarianism) and the fourth-rate sin of economic realism
(socialism), as from elemental particles to wavicles via molecular particles and
wavicles within the volume-mass continuum (electron/electrino) of 'falling
water'.
836. From
the first-rate crime of scientific materialism (cosmology) to the fourth-rate
grace of religious materialism (fundamentalism) via the second-rate punishment
of political materialism (authoritarianism) and the third-rate sin of economic
materialism (feudalism), as from elemental particles to wavicles via molecular
particles and wavicles within the space-time continuum (photon/photino) of
'falling fire'.
837. From the
crime of war to the grace of dance via the punishment of sport and the sin of
sex.
838. War
will be in its per se manifestation in
the diabolical continuum of space-time materialism, and be in 'bovaryized' manifestations,
from second- to fourth-rate, everywhere else.
839. Sport
will be in its per se manifestation in
the feminine continuum of volume-mass realism, and be in 'bovaryized'
manifestations, from second- to fourth-rate, everywhere else.
840. Sex will
be in its per se manifestation in
the masculine continuum of mass-volume naturalism, and be in 'bovaryized'
manifestations, from second- to fourth-rate, everywhere else.
841. Dance
will be in its per se manifestation in
the divine continuum of time-space idealism, and be in 'bovaryized'
manifestations, from second- to fourth-rate, everywhere else.
842. To
fall from war to sport, as from fire to water, but to rise from sex to dance,
as from vegetation to air.
843. War,
being criminal, has a scientific and therefore barbarous correlation, whereas
sport, being punishing, has a political and therefore civilized correlation.
844. Sex,
being sinful, has an economic and therefore natural correlation, whereas dance,
being graceful, has a religious and therefore cultural correlation.
845. To
fall from the devil of war to the woman of sport, as from doing to giving, but
to rise from the man of sex to the god of dance, as from taking to being.
846. Both
war and sport, being objective, are selfless disciplines, whereas both sex and
dance, being subjective, are selfish disciplines.
847. War
is absolutely immoral and sport relatively immoral, sex being relatively moral
and dance absolutely moral.
848. A
barbarous society, determined to maximize absolute immorality, will place due
emphasis on war at the expense of sport.
849. A
civilized society, determined to minimize absolute immorality, will place due
emphasis on sport as opposed to war.
850. A
natural society, determined to maximize relative morality, will place due
emphasis on sex at the expense of dance.
851. A
cultural society, determined to minimize relative morality, will place due
emphasis on dance as opposed to sex.
852. War does
not automatically lead to sport, any more than sex automatically leads to
dance.
853. Just
as war is an obstacle to sport, so sex is an obstacle to dance.
854. One
must deny war in order to achieve sport, descending from the Devil to woman, as
from Hell to purgatory.
855. Likewise,
one must deny sex in order to achieve dance, ascending from man to God, as from
the earth to Heaven.
856. The
lungs dance on the air as one breathes; for breathing is the per se and
therefore first-rate manifestation of dance.
857. By
comparison to lung-dancing, what might be called head-dancing is second-rate,
body-dancing third-rate and heart-dancing fourth-rate.
858. The
cultural fundamentalism of heart-dancing, the Devil's dance, requires recourse
to percussion; for percussion is the expression of soul.
859. Hence
from spirit-dancing to soul-dancing via mind-dancing and id-dancing, as lungs,
heart, brain, and womb stake their respective claims on dance.
860. There
is also, besides the above-mentioned types of sensible dancing, the sensual
dance alternatives which range, in descending merit, from ears to eyes via
phallus and tongue.
861. Hence
one must distinguish the external or vicious kinds of dance from their internal
or virtuous counterparts - something which applies equally well, of course, to
war, sport, and sex.
862. The
ears dance through hearing, the phallus through touching; the tongue dances
through talking, the eyes through looking.
863. The
lungs dance through breathing, the brain dances through thinking; the womb
dances through conceiving, the heart through feeling.
864. From
the first-rate sensual dancing of the ears to the fourth-rate sensual dancing
of the eyes via the second-rate sensual dancing of the phallus and the
third-rate sensual dancing of the tongue.
865. From
the first-rate sensible dancing of the lungs to the fourth-rate sensible
dancing of the heart via the second-rate sensible dancing of the brain and the
third-rate sensible dancing of the womb.
866. That which
encourages dance is called culture, and culture has no other function than to
encourage dance, which, in its first-rate manifestation, will exemplify the
grace of being (rather than, say, the grace of taking, giving, or doing).
867. Thus
the Arts are only true to their cultural appearance/essence when they encourage
dance ... of whatever kind.
868. Just
as painting encourages the eyes to dance through looking (the viewing of
antisoul), so music encourages the ears to dance through listening (the 'grooving'
of antispirit).
869. Just
as drama encourages the tongue to dance through talking (the speaking of
anti-id), so sculpture encourages the phallus to dance through touching (the
modelling of antimind).
870. All
such false, or spurious, cultural encouragements appertain to sensual dance,
and thus run contrary, in their alpha orientation, to the reborn grain of
sensible dance.
871. Just
as percussion encourages the heart to dance through feeling (the beating of
soul), so meditation encourages the lungs to dance through breathing (the
flying of spirit).
872. Just
as yoga encourages the body to dance through moving (the swaying of instinct),
so literature encourages the brain to dance through thinking (the pondering of
mind).
873. All
such true, or genuine, cultural encouragements appertain to sensible dance, and
thus run contrary, in their omega orientation, to the original, or once-born,
grain of sensual dance.
874. To be
delivered from the false diabolic culture of art (painting/drawing) to the true
diabolic culture of percussion, as from eyes to heart, along the space-time
continuum of 'falling fire'.
875. To be
delivered from the false divine culture of music to the true divine culture of
meditation, as from ears to lungs, along the time-space continuum of 'rising
air'.
876. To be
delivered from the false feminine culture of drama to the true feminine culture
of yoga, as from tongue to womb, along the volume-mass continuum of 'falling
water'.
877. To be
delivered from the false masculine culture of sculpture to the true masculine
culture of literature (poetry/fiction/philosophy), as from phallus to brain,
along the mass-volume continuum of 'rising vegetation'.
878. From
the alpha-most false diabolic culture of art to the alpha-least false divine
culture of music via the alpha-more (relative to most) false feminine culture
of drama and the alpha-less (relative to least) false masculine culture of
sculpture, as from fourth- to first-rate via third- and second-rate
manifestations of sensual dance.
879. From
the omega-least true diabolic culture of percussion to the omega-most true
divine culture of meditation via the omega-less (relative to least) true
feminine culture of yoga and the omega-more (relative to most) true masculine
culture of literature, as from fourth- to first-rate via third- and second-rate
manifestations of sensible dance.
880. That
which encourages sex is called nature, and nature has no greater function than
to encourage sex.
881. That
which encourages sport is called civilization, and civilization has no greater
function than to encourage sport.
882. That
which encourages war is called barbarism, and barbarism has no other function
than to encourage war.
883. Just
as crime and punishment hang together in devolutionary terms, so sin and grace
hang together in evolutionary terms, the former pair objective, the latter pair
subjective.
884. To
devolve from crime to punishment, as from war to sport, but to evolve from sin
to grace, as from sex to dance.
885. Sin
stands to grace as crime to punishment, although sin, being masculine, is far
less culpable than crime, which is diabolic.
886. Likewise,
it could be said that sex stands to dance as war to sport, although sex, being
masculine, is far less culpable than war, which is diabolic.
887. Another
parallel to the above would be of economics standing to religion as science to
politics, although economics, being masculine, is far less culpable than
science, which, as we have already argued, is diabolic.
888. Similarly,
nature (philistinism) stands to culture as barbarity to civility, although
nature, being masculine, is far less culpable than barbarity, which is
diabolic.
889. Barbarity
does not become identifiable with crime until the achievement of civility,
which, punishingly recognizing barbarity as crime, puts a criminal taboo on it.
890. Conversely,
nature does not become identifiable with sin until the achievement of culture,
which, gracefully recognizing nature as sin, puts a sinful taboo on it.
891. Thus
there are people and societies which are either too barbarous to be aware of
crime or too natural to be aware of sin, depending on their overall gender, so
to speak.
892. Once
people and societies achieve civility or culture, punishment or grace, they become
personally and institutionally aware of the criminal nature of barbarity and of
the sinful nature of naturalism.
893. War
crimes tribunals are an integral part of a civilized society's response to the
barbarity of war.
894. One
could argue that the cultural equivalent of war crimes tribunals would be sex
sins tribunals, which would be an integral part of a cultural society's
response to the naturalism of sex.
895. The
relationship of women to men is a socially unequal one when the former are
feminine (rather than predominantly diabolic) and the latter masculine (rather
than predominantly divine), since men are identifiable with a culpable status
(as naturalistic philistines) and women, by contrast, with a redeemed one (as
punishing protectors of civilization).
896. The
only way men can achieve ascendancy over women (as feminine punishers) is
through conversion to God, whereby they become divine; for grace stands to sin
as punishment to crime - namely, as the redemption of a culpable status.
897. The
'man of God', a subman in sensuality and a superman in sensibility, stands in a
superior relationship to man and independently of woman. For he has achieved noumenal parity with the
Devil, who is his (im)moral antithesis.
898. Achieving
noumenal parity with the Devil is, in a way, akin to 'becoming as little
children', albeit one is at the furthest possible remove from childhood in what
is effectively the highest form of adulthood.
899. One
does not achieve divinity without a struggle, principally with masculinity and
its philistine predilection for sex.
900. Such
a predilection can exist as pervasively in the brain as in the phallus, where,
in contrast to the latter context, it takes a psychical form.
901. Certainly
the achievement of 'rising air' at the expense of 'rising vegetation', of God
at the expense of man, does not follow from a conversion to Christ, Who is
simply the standard bearer, in the West, for the 'virtuous man'.
902. The
'virtuous man' may be preferable to the 'vicious man', as sensibility to
sensuality, but he is still masculine rather than divine, and hence no better
than nonconformist.
903. Even
the brain must be denied if one is to get beyond the sensible mode of 'rising
vegetation' and achieve the corresponding mode of 'rising air', centring in the
lungs.
904. Man
can rise to God, just as woman can fall from the Devil; but no woman can ever
rise to God, nor should any man ever fall to the Devil.
905. That which
is on the subjective side of the gender fence can, as man, rise to God,
becoming divine, and thus beyond the seductions of woman.
906. It
would be unacceptable for a superman, a man of sensible godliness, to have
relations with women, thereby putting himself at risk of fatherhood in relation
to children.
907. For
children, remember, stand closer to the Devil by dint of their
optical-emotional bias, in the space-time continuum, for 'falling fire', and no
man of God, least of all a supermasculine one, can allow himself to be
compromised by the Devil!
908. Submen
are also, in their spirituality of the ears, men of God, albeit in terms of
sensuality rather than sensibility.
909. Just
as the Antichristian can be delivered to Christianity, evolving from phallic
sensuality to cerebral sensibility, so what might be called the Antibuddhist
can be delivered to Buddhism, evolving from aural sensuality to respiratory
sensibility.
910. The
subman is likely to become a better and more genuine superman than the man who
has converted from Christianity to Buddhism, abandoning nonconformism for
transcendentalism.
911. This
is because conversion from nonconformism to transcendentalism entails a leap
from phenomenal to noumenal planes, from masculinity to supermasculinity
(divinity), whereas the submasculine anti-transcendentalist is already on the
noumenal plane, if in relation to time as opposed to space.
912. The
absence of submen from the world would be a great loss to God, since not only
are they divine as opposed to, say, diabolic, but of a disposition, in aural
sensuality, that can be directly delivered, along the time-space continuum, to
respiratory sensibility, wherein being is supreme rather than primal.
913. Adherence
to primal being may be vicious, given the divergent nature of sensuality, but
it is the best possible precondition of supreme being, in which virtue attains
to a cultural apotheosis.
914. Christians
are usually content to remain 'virtuous men', not convert to 'virtuous gods'
(supermen) by abandoning Christianity (nonconformism) for Buddhism
(transcendentalism).
915. The
triadic Beyond allows, as the student of my work may already have gathered, for
a tier of 'virtuous men' under the tier of 'virtuous gods', as well as for a
tier, at the bottom, of 'virtuous women', or those who would traditionally have
related less to Christian nonconformism than to Marian humanism.
916. What
it does not, and never will, allow for ... is a tier of 'virtuous devils'
(subwomen), since there can be no place in Eternity for the repetitive time of
fundamentalism.
917. 'Kingdom
Come', as I conceive of it, is accordingly a society objectively rooted in a
new humanism, and subjectively centred, above this, in new forms of
nonconformism and transcendentalism, the latter of which will be of paramount
significance.
918. For
there is nought higher than the Truth, or superman, except it be the supreme
being of his joy, or Heaven.
919. Thus
will beauty and knowledge co-exist in subordinate salvations to the ultimate salvation
of truth ... in the supreme being of the Holy Spirit of Heaven.
920. The
truth of superman ... the Transcendentalist ... makes possible the supreme
being of the Holy Spirit of Heaven, just as the knowledge of man ... the
Nonconformist ... makes possible the supreme taking of the Holy Mind of the
Earth, and the beauty of woman ... the Humanist ... makes possible the supreme
giving of the Holy Id of Purgatory.
921. The
truth of God (inner) contrasts with the weakness of Antigod (outer), as the strength
of the Devil (inner) with the illusion of the Antidevil (outer).
922. The
knowledge of man (inner) contrasts with the ugliness of antiman (outer), as the
beauty of woman (inner) with the ignorance of antiwoman (outer).
923. The
joy of Heaven contrasts with the humiliation of Antiheaven, as the pride of
Hell with the woe of Antihell.
924. The
love of the earth contrasts with the pain of the anti-earth, as the pleasure of
purgatory with the hate of antipurgatory.
925. To
diverge, in Antigod's weakness, from the humiliation of Antiheaven is the
divine opposite of to converge, in God's truth, upon the joy of Heaven.
926. To
diverge, in Antidevil's illusion, from the woe of Antihell is the diabolic
opposite of to converge, in Devil's strength, upon the pride of Hell.
927. To
diverge, in antiman's ugliness, from the pain of anti-earth is the masculine
opposite of to converge, in man's knowledge, upon the love of earth.
928. To
diverge, in antiwoman's ignorance, from the hate of antipurgatory is the feminine
opposite of to converge, in woman's beauty, upon the pleasure of purgatory.
929. To
diverge in the sensuality of sequential time is the cultural opposite of to
converge in the sensibility of spaced space.
930. To
diverge in the sensuality of spatial space is the barbarous opposite of to
converge in the sensibility of repetitive time.
931. To
diverge in the sensuality of massive mass is the natural opposite of to
converge in the sensibility of voluminous volume.
932. To diverge
in the sensuality of volumetric volume is the civilized opposite of to converge
in the sensibility of massed mass.
933. To
progress along the time-space continuum from primal to supreme being via
divergent and convergent forms of cultural subjectivity.
934. To
progress along the space-time continuum from primal to supreme doing via
divergent and convergent forms of barbarous objectivity.
935. To
progress along the mass-volume continuum from primal to supreme taking via
divergent and convergent forms of natural subjectivity.
936. To
progress along the volume-mass continuum from primal to supreme giving via
divergent and convergent forms of civilized objectivity.
937. The
content of primal being, which is humiliation, precedes the form of sequential
time, which is weakness, whereas the form of spaced space, which is truth,
precedes the content of supreme being, which is joy.
938. The
content of primal doing, which is woe, precedes the form of spatial space,
which is illusion, whereas the form of repetitive time, which is strength,
precedes the content of supreme doing, which is pride.
939. The
content of primal taking, which is pain, precedes the form of massive mass,
which is ugliness, whereas the form of voluminous volume, which is knowledge,
precedes the content of supreme taking, which is love.
940. The
content of primal giving, which is hate, precedes the form of volumetric
volume, which is ignorance, whereas the form of massed mass, which is beauty,
precedes the content of supreme giving, which is pleasure.
941. Thus
it can be maintained that whereas content conditions form in sensuality, form,
by contrast, conditions content in sensibility, and this despite the
interrelation of form and content.
942. Content
is equivalent to the glory of a quality, whereas form is equivalent to the
power of a quantity.
943. Glory
can be elemental or molecular, absolute or relative, while power will be of
particles or wavicles, primary or secondary.
944. Hence
elemental particles are a materialist (scientific) manifestation of glory and
power on account of their absolute primary nature - one compounded of elemental
qualities and particle quantities.
945. Likewise
molecular particles are a realist (political) manifestation of glory and power
on account of their relative primary nature - one compounded of molecular
qualities and particle quantities.
946. Similarly,
molecular wavicles are a naturalist (economic) manifestation of glory and power
on account of their relative secondary nature - one compounded of molecular
qualities and wavicle quantities.
947. Finally,
elemental wavicles are an idealist (religious) manifestation of glory and power
on account of their absolute secondary nature - one compounded of elemental
qualities and wavicle quantities.
948. The
glory of an element precedes its power, whereas the power of an elementino
precedes its glory, cause preceding effect in both sensuality and sensibility.
949. Hence
from elemental and/or molecular particle/wavicle photons to particle/wavicle
elemental and/or molecular photinos with regard to the space-time continuum of
'falling fire'.
950. Likewise
from elemental and/or molecular particle/wavicle protons to particle/wavicle
elemental and/or molecular protinos with regard to the time-space continuum of
'rising air'.
951. Similarly,
from elemental and/or molecular particle/wavicle electrons to particle/wavicle
elemental and/or molecular electrinos with regard to the volume-mass continuum
of 'falling water'.
952. Finally,
from elemental and/or molecular particle/wavicle neutrons to particle/wavicle
elemental and/or molecular neutrinos with regard to the mass-volume continuum
of 'rising vegetation'.
953. From
the materialistic materialism, or materialism per se, of elemental particle photons to the
idealistic materialism of elemental wavicle photons via the realistic
materialism of molecular particle photons and the naturalistic materialism of
molecular wavicle photons with regard to the primal doing of spatial space.
954. From
the materialistic materialism, or materialism per se, of particle elemental photinos to
the idealistic materialism of wavicle elemental photinos via the realistic
materialism of particle molecular photinos and the naturalistic materialism of
wavicle molecular photinos with regard to the supreme doing of repetitive time.
955. From
the materialistic idealism of elemental particle protons to the idealistic
idealism, or idealism per se,
of elemental wavicle protons via the realistic idealism of molecular particle
protons and the naturalistic idealism of molecular wavicle protons with regard
to the primal being of sequential time.
956. From
the materialistic idealism of particle elemental protinos to the idealistic
idealism, or idealism per se,
of wavicle elemental protinos via the realistic idealism of particle molecular
protinos and the naturalistic idealism of wavicle molecular protinos with
regard to the supreme being of spaced space.
957. From
the materialistic realism of elemental particle electrons to the idealistic
realism of elemental wavicle electrons via the realistic realism, or realism per se, of molecular particle electrons and
the naturalistic realism of molecular wavicle electrons with regard to primal
giving in volumetric volume.
958. From
the materialistic realism of particle elemental electrinos to the idealistic
realism of wavicle elemental electrinos via the realistic realism, or realism per se, of particle molecular electrinos and
the naturalistic realism of wavicle molecular electrinos with regard to the
supreme giving of massed mass.
959. From
the materialistic naturalism of elemental particle neutrons to the idealistic
naturalism of elemental wavicle neutrons via the realistic naturalism of molecular
particle neutrons and the naturalistic naturalism, or naturalism per se, of molecular wavicle neutrons with
regard to the primal taking of massive mass.
960. From
the materialistic naturalism of particle elemental neutrinos to the idealistic
naturalism of wavicle elemental neutrinos via the realistic naturalism of
particle molecular neutrinos and the naturalistic naturalism, or naturalism per se, of wavicle molecular neutrinos with
regard to the supreme taking of voluminous volume.
961. On a
similar basis to the above sequence, one could speak of a devolutionary
regression, within noumenal objectivity, from the criminal crime (crime per se) of primary primal doing to the
graceful crime of secondary primal doing via the punishing crime of primary spatial
space and the sinful crime of secondary spatial space.
962. Conversely,
one could speak of a devolutionary progression, within noumenal objectivity,
from the criminal crime (crime per se) of primary supreme doing to the graceful crime of
secondary supreme doing via the punishing crime of primary repetitive time and
the sinful crime of secondary repetitive time.
963. Likewise
one could speak of an evolutionary regression, within noumenal subjectivity,
from the criminal grace of primary primal being to the graceful grace (grace per se) of secondary primal being via the
punishing grace of primary sequential time and the sinful grace of secondary
sequential time.
964. Conversely,
one could speak of an evolutionary progression, within noumenal subjectivity,
from the criminal grace of primary supreme being to the graceful grace (grace per se) of secondary supreme
being via the punishing grace of primary spaced space and the sinful grace of
secondary spaced space.
965. Similarly,
one could speak of a devolutionary regression, within phenomenal objectivity,
from the criminal punishment of primary primal giving to the graceful
punishment of secondary primal giving via the punishing punishment (punishment per se) of primary volumetric volume and the
sinful punishment of secondary volumetric volume.
966. Conversely,
one could speak of a devolutionary progression, within phenomenal objectivity,
from the criminal punishment of primary supreme giving to the graceful
punishment of secondary supreme giving via the punishing punishment (punishment
per se) of primary
massed mass and the sinful punishment of secondary massed mass.
967. Finally,
one could speak of an evolutionary regression, within phenomenal subjectivity,
from the criminal sin of primary primal taking to the graceful sin of secondary
primal taking via the punishing sin of primary massive mass and the sinful sin
(sin per se) of secondary
massive mass.
968. Conversely,
one could speak of an evolutionary progression, within phenomenal subjectivity,
from the criminal sin of primary supreme taking to the graceful sin of
secondary supreme taking via the punishing sin of primary voluminous volume and
the sinful sin (sin per se) of secondary
voluminous volume.
969. On a
similar basis to the above sequence, one could speak of an objective
divergence, within alpha devility, from the barbarous barbarism (barbarism per se) of outer scientific war to the
cultural barbarism of outer religious war via the civilized barbarism of outer
political war and the natural barbarism of outer economic war.
970. Conversely,
one could speak of an objective convergence, within omega devility, from the
barbarous barbarism (barbarism per se) of inner scientific war to the cultural barbarism of
inner religious war via the civilized barbarism of inner political war and the
natural barbarism of inner economic war.
971. Likewise
one could speak of a subjective divergence, within alpha divinity, from the
barbarous culture of outer scientific dance to the cultural culture (culture per se) of outer religious dance via the
civilized culture of outer political dance and the natural culture of outer
economic dance.
972. Conversely,
one could speak of a subjective convergence, within omega divinity, from the
barbarous culture of inner scientific dance to the cultural culture (culture per se) of inner religious dance via the
civilized culture of inner political dance and the natural culture of inner
economic dance.
973. Similarly,
one could speak of an objective divergence, within alpha femininity, from the
barbarous civilization of outer scientific punishment to the cultural
civilization of outer religious punishment via the civilized civilization
(civilization per se) of outer political
punishment and the natural civilization of outer economic punishment.
974. Conversely,
one could speak of an objective convergence, within omega femininity, from the
barbarous civilization of inner scientific punishment to the cultural
civilization of inner religious punishment via the civilized civilization
(civilization per se) of inner
political punishment and the natural civilization of inner economic punishment.
975. Finally,
one could speak of a subjective divergence, within alpha masculinity, from the
barbarous nature of outer scientific sin to the cultural nature of outer
religious sin via the civilized nature of outer political sin and the natural
nature (nature per se) of outer
economic sin.
976. Conversely,
one could speak of a subjective convergence, within omega masculinity, from the
barbarous nature of inner scientific sin to the cultural nature of inner
religious sin via the civilized nature of inner political sin and the natural
nature (nature per se) of inner
economic sin.
977. On a
similar basis to the above sequence, one could speak of a super-unnatural fall,
within super-unconscious sensual negativity, from the clear clearness
(clearness per se) of metachemical
fire to the holy clearness of metaphysical fire via the unclear clearness of
chemical fire and the unholy clearness of physical fire.
978. Conversely,
one could speak of a sub-unnatural fall, within sub-unconscious sensible
negativity, from the clear clearness (clearness per se) of metachemical fire to the holy
clearness of metaphysical fire via the unclear clearness of chemical fire and
the unholy clearness of physical fire.
979. Likewise
one could speak of a subnatural rise, within subconscious sensual positivity,
from the clear holiness of metachemical air to the holy holiness (holiness per se) of metaphysical air via the unclear
holiness of chemical air and the unholy holiness of physical air.
980. Conversely,
one could speak of a supernatural rise, within superconscious sensible
positivity, from the clear holiness of metachemical air to the holy holiness
(holiness per se) of metaphysical
air via the unclear holiness of chemical air and the unholy holiness of
physical air.
981. Similarly,
one could speak of an unnatural fall, within outer unconscious sensual
negativity, from the clear unclearness of metachemical water to the holy
unclearness of metaphysical water via the unclear unclearness (unclearness per se) of chemical water and the unholy
unclearness of physical water.
982. Conversely,
one could speak of an unnatural fall, within inner unconscious sensible
negativity, from the clear unclearness of
metachemical water to the holy unclearness of metaphysical water via the
unclear unclearness (unclearness per se) of chemical water and the unholy unclearness of physical
water.
983. Finally,
one could speak of a natural rise, within outer conscious sensual positivity,
from the clear unholiness of metachemical vegetation to the holy unholiness of
metaphysical vegetation via the unclear unholiness of chemical vegetation and
the unholy unholiness (unholiness per se) of physical vegetation.
984. Conversely,
one could speak of a natural rise, within inner conscious sensible positivity,
from the clear unholiness of metachemical vegetation to the holy unholiness of
metaphysical vegetation via the unclear unholiness of chemical vegetation and
the unholy unholiness (unholiness per se) of physical vegetation.
985. What
all the above repetitive sequences demonstrate ... is that each subdivision of
any given axis, continuum, or whatever, is both beholden to the overall
generalization most characteristic of its per se definition and beholden to the particular
'bovaryization' to which it may, as subordinate, adjectivally relate.
986. Hence
idealism, to name but one definition, will be subdivisible into materialistic,
realistic, naturalistic, and idealistic manifestations according to whether we
are conceiving of being in relation to scientific, political, economic,
or religious contexts, in either sensuality or sensibility.
987. Idealism
is ever associated with being (passivity), which exists, whether directly or
indirectly, absolutely or relatively, in relation to air.
988. Materialism
is ever associated with doing (activity), which exists, whether directly or
indirectly, absolutely or relatively, in relation to fire.
989. Realism
is ever associated with giving (selectivity), which exists, whether directly or
indirectly, absolutely or relatively, in relation to water.
990. Naturalism
is ever associated with taking (collectivity), which exists, whether directly
or indirectly, absolutely or relatively, in relation to vegetation.
991. When
idealism is sensual, existing in relation to sequential time, we have to
distinguish between evil being and vicious being on the basis of primary and
secondary manifestations of each.
992. Hence
being is evil rather than vicious when it has an elemental correlation, whether
primary or secondary, but vicious rather than evil when its correlation is with
the molecular relativities intermediate between the elemental absolutes.
993. When
idealism is sensible, existing in relation to spaced space, we have to
distinguish between good being and virtuous being on the basis of primary and
secondary manifestations of each.
994. Hence
being is good rather than virtuous when it has an elemental correlation,
whether primary or secondary, but virtuous rather than good when its
correlation is with the molecular relativities intermediate between the
elemental absolutes.
995. What
applies to being in relation to elemental and molecular manifestations of
sensuality and sensibility applies equally well to doing, giving, and taking.
996. The
primary vice is morally superior to the primary evil, while the secondary vice
is morally inferior to the secondary evil.
997. The
primary virtue is morally superior to the primary good, while the secondary
virtue is morally inferior to the secondary good.
998. From
the alpha-most immorality of primary evil doing to the alpha-least immorality
of secondary evil doing via the alpha-more (relative to most) immorality of
primary vicious doing and the alpha-less (relative to least) immorality of
secondary vicious doing.
999. From
the omega-least immorality of primary good doing to the omega-most immorality
of secondary good doing via the omega-less (relative to least) immorality of
primary virtuous doing and the omega-more (relative to most) immorality of
secondary virtuous doing.
1000. From
the alpha-most morality of primary evil being to the alpha-least morality of
secondary evil being via the alpha-more (relative to most) morality of primary
vicious being and the alpha-less (relative to least) morality of secondary
vicious being.
1001. From
the omega-least morality of primary good being to the omega-most morality of
secondary good being via the omega-less (relative to least) morality of primary
virtuous being and the omega-more (relative to most) morality of secondary
virtuous being.
1002. From
the alpha-most immorality of primary evil giving to the alpha-least immorality
of secondary evil giving via the alpha-more (relative to most) immorality of
primary vicious giving and the alpha-less (relative to least) immorality of
secondary vicious giving.
1003. From
the omega-least immorality of primary good giving to the omega-most immorality
of secondary good giving via the omega-less (relative to least) immorality of
primary virtuous giving and the omega-more (relative to most) immorality of secondary
virtuous giving.
1004. From
the alpha-most morality of primary evil taking to the alpha-least morality of
secondary evil taking via the alpha-more (relative to most) morality of primary
vicious taking and the alpha-less (relative to least) morality of secondary
vicious taking.
1005. From
the omega-least morality of primary good taking to the omega-most morality of
secondary good taking via the omega-less (relative to least) morality of
primary virtuous taking and the omega-more (relative to most) morality of
secondary virtuous taking.
1006. A
society which acknowledges barbarism as crime is a civilized society, or one
governed by feminine criteria.
1007. A
society which acknowledges naturalism as sin is a cultural society, or one led
by divine criteria.
1008. Confession
of sins, or natural indulgences, is a precondition of getting back on level
terms with God, since it indicates that the confessee is no mere philistine,
completely indifferent if not hostile to culture, but a cultural person anxious
to atone for his sinful shortcomings.
1009. Forgiveness
of sins is the graceful counterpart to the punishment of crime.
1010. Women
are less disposed to grace than men not least of all because they are obliged,
and indeed required, as mothers, to punish their children in due process of
raising them.
1011. Women
are neither constitutionally nor biologically disposed to grace, nor, in a
sense, are they exposed to sin to anything like the same extent as men -
largely because they are the objects of sin.
1012. Justice
is a woman weighing crime and punishment in the scales of judicial retribution.
1013. The
figure holding a torch up to the sky is less a woman than a devil (superwoman),
who barbarously illuminates the cosmos.
1014. Just
as grace is germane to a superior type of man, whether subman (in divine
sensuality) or superman (in divine sensibility), so crime is germane to an
inferior type of woman, whether superwoman (in diabolic sensuality) or subwoman
(in diabolic sensibility).
1015. The
man who identifies with the Devil is unwittingly associating himself with
superfeminine and/or subfeminine criteria, which are not only contrary to his
gender as a man, but contrary to his interests as one.
1016. Conversely,
any woman who identifies with God is unwittingly associating herself with
submasculine and/or supermasculine criteria, which are not only contrary to her
gender as a woman, but contrary to her interests as one.
1017. The
superman, who is God in the most virtuous way, is no more amoral than the
subman, who is God in the most vicious way.
1018. Both
the subman and the superman are alike moral, which is to say, subjective,
positive, individual, etc.
1019. The
subwoman, who is Devil in the most virtuous way, is no more amoral than the
superwoman, who is Devil in the most vicious way.
1020. Both
the subwoman and the superwoman are immoral, which is to say, objective,
negative, communal, etc.
1021. Amorality
is to oscillate between immoral and moral alternatives, whether in relation to
the noumenal planes or, below these, to the phenomenal planes, or indeed in
relation to both planes.
1022. Both
Limbo, as a compromise between Hell and Heaven, and the World, as a compromise
between Earth and Purgatory, are amoral realms, regions, positions, situations.
1023. Sexually
speaking, heterosexuality, as a compromise between male and female, earth and
purgatory, is amoral, whereas lesbianism, which is purely female, and
homosexuality, which is purely male, are respectively immoral and moral sexual
alternatives.
1024. The
world turns on the basis of an amoral compromise between earth and purgatory,
or masculine and feminine elements.
1025. That
which is moral sticks to its own subjective bent, whether with regard to
phenomenal or noumenal criteria.
1026. That
which is immoral sticks to its own objective bent, whether with regard to
phenomenal or noumenal criteria.
1027. To
rise, in noumenal morality, from aural (phone) sex to intercourse with plastic
inflatables, as from subman to superman.
1028. To
fall, in noumenal immorality, from voyeurism to masturbation, as from
superwoman to subwoman.
1029. To
alternate between noumenal morality and immorality is to be amoral, which is
neither heavenly nor hellish, but akin to a sexual limbo.
1030. Both
fire and water, corresponding to hell and purgatory, are primary elements,
since rooted in particle objectivity.
1031. Both
vegetation and air, corresponding to earth and heaven, are secondary elements,
since centred in wavicle subjectivity.
1032. Likewise,
devils (superwomen/subwomen) and women are primary, whereas men and gods
(submen/supermen) are secondary.
1033. Science
and politics are likewise primary disciplines, in contrast to the secondary
standings of economics and religion.
1034. The
primary will predominate in a Superheathen/Heathen age and/or society, whereas
the secondary is more characteristic of Christian/Superchristian ages and/or
societies.
1035. The
primary corresponds to an original (once-born) curse, in contrast to which the
secondary is a reborn blessing.
1036. Hence
the primary is in no way superior to the secondary, nor, for that matter, is it
inferior, like sin to grace with regard to order of moral subjectivity, or
crime to punishment with regard to order of immoral objectivity, but simply
contrary.
1037. Rejecting
the primary is a precondition of achieving the secondary, especially in the
case of a male rejection of female seductions.
1038. Only
he who rejects woman, who is primary, can achieve God, Who is secondary, or, failing
that, a more subjective understanding of himself as man.
1039. Being
man, even unto Christ, is still sinful compared to the grace of the 'Peace that
surpasses all understanding', as the lungs surpass the brain.
1040. Even
prayer is sinful ... to the extent that it appertains to the brain as the most
subjective manifestation of Christian nonconformism.
1041. More
sinful than prayer is Bible idolatry, whether in connection with the New
Testament, where it parallels the Son, or with the Old Testament, where it
parallels the Father or, more correctly, Jehovah (Whose nearest equivalent to a
Son is Satan, who fell from 'On High', meaning, in effect, the superdiabolic
realm of superfeminine primacy to the subdivine realm of submasculine primacy,
or, in plain cosmic parlance, from stellar to solar).
1042. The
sin of Bible idolatry leads to a meek acquiescence, on the part of the
unthinking, in untruths and falsehoods, such as the ludicrous notion of God
preceding the Devil ... as Jehovah precedes Satan.
1043. To
be delivered from sin unto grace is to reject Bible idolatry and its exposure
to falsehood.
1044. Only
Social Transcendentalism can liberate the People, both Christian and Jewish,
from their respective Bibles, leading them, via a democratically-expressed wish
for religious sovereignty, into a more graceful future.
1045. It
is with the intention of liberating the People from falsehood that I have
written these Omega Maxims, in the hope that, one day, they too will
have the benefit of my truth and be able to join me in proclaiming it,
contemplatively or meditatively, to the Universe!
LONDON 1996 (Revised
1997-2012)
