MAXIMUM OMEGA
Aphoristic Philosophy
Copyright © 1996-2012 John
O'Loughlin
____________
1. I suppose that
anyone who, in relation to the mass-volume axis of 'rising vegetation', is more
phallus than brain ... must appear to his sensible counterpart as, in active
slang parlance, a 'fuck*** little prick' - the sensual opposite, in effect, of
a 'sodd*** big prick'.
2. Likewise, anyone
who, in relation to the time-space axis of 'rising air', is more ears than
lungs ... must appear to his sensible counterpart as, in active slang parlance,
a 'frigg*** little bum' - the sensual opposite, in effect, of a 'snogg*** big
bum'.
3. Conversely, anyone
who, in relation to the space-time axis of 'falling fire', is more heart than
eyes ... must appear to her sensual counterpart as, in active slang parlance, a
'frigg*** little jerk' - the sensible opposite, in effect, of a 'snogg*** big
jerk'.
4. Likewise, anyone
who, in relation to the volume-mass axis of 'falling water', is more womb than
tongue ... must appear to her sensual counterpart as, in active slang parlance,
a 'fuck*** little cunt' - the sensible opposite, in effect, of a 'sodd*** big
cunt'.
5. Thus it would
seem, if I have guessed correctly, that whereas the 'rising' contexts of
vegetation and air lend themselves to the notion that the 'risen' is big and
the 'unrisen' small, the 'falling' contexts of fire and water lend themselves,
by contrast, to the contrary notion - namely, that the 'fallen' is small and
the 'unfallen' big. And this despite the
fact that the 'fallen' corresponds to a deliverance from sensuality to
sensibility, alpha to omega, outer to inner.
6. What determines
the natures of 'big' and 'small' in relation to any given axis ... would seem
to be the distinction between higher and lower planes, whether phenomenal or
noumenal, and the correspondence of 'big' with the higher but 'small' with the
lower planes, irrespective of whether with regard to sensuality or to
sensibility.
7. In denigratory
slang terms, 'prick' is of course synonymous with masculine/male; 'cunt' is
synonymous with feminine/female; 'bum' is synonymous with divine/god; and
'jerk' is synonymous with diabolic/devil.
8. In terms of
verbal expletives, 'fucking' has relevance to the plane of mass, whether in
relation to 'pricks' (massive) or to 'cunts' (massed).
9. Likewise,
'sodding' has relevance to the plane of volume, whether in relation to 'cunts'
(volumetric) or to 'pricks' (voluminous).
10. Similarly,
'frigging' has relevance to the plane of time, whether in relation to 'bums'
(sequential) or to 'jerks' (repetitive).
11. Finally,
'snogging' has relevance to the plane of space, whether in relation to 'jerks'
(spatial) or to 'bums' (spaced).
12. The philosopher does not have to use verbal expletives, nor
indeed their correlative nouns, but he should certainly strive, if methodical,
to understand them and, if possible, present them in a more logical framework!
13. One should
beware, if idealistic, of spiritual greed; for true spirituality is not about
egocentrically interfering with the breath and striving to breathe as deeply or
regularly as possible! On the contrary,
true spirituality is about letting the lungs 'speak for themselves' and thus
simply 'tuning-in' to their inhalatory/exhalatory fluctuations.
14. Books that
advocate a variety of 'meditation techniques', including deep breathing, are guilty
of pandering to spiritual greed and should, if possible, be avoided! They are vehicles, by and large, for the
commercial exploitation of the gullible, which no self-respecting meditator
would take seriously.
15. The real danger of spiritual greed is that it undermines
true spirituality by granting the mind too much power over the lungs, thereby
perpetuating mind-centred egocentricity.
16. The only part the mind should play in relation to the lungs
is to stay focused on what is happening there, i.e. to remain cognizant of
one's breathing, so that it becomes a true 'Son' of the Father (lungs) and
witness to the Holy Spirit (breathed air).
For the superman is established when lungs, mind, and
air are in harmony in relation to the breath, which transports him into Heaven.
17. The superman allows the power of the lungs to transport him
to the glory of Heaven, which is the superconscious joy of supreme being.
18. The superman is
initially conscious of nothing but the power of the lungs ... as they lift his
consciousness towards a superconscious glory on the sublime wings of holy spirit.
19. Hence the
superman passes from God the Father, the power of his lungs, to the Holy Spirit
of Heaven, which is the superconscious fulfilment of his transcendent
will.
20. The power of God
the Father is the means to the glorious end ... of the Holy Spirit of Heaven
for the superman, who mediates between power and glory in his determination to
become sublime, which is to enter into supreme being.
21. The superman
uses God the Father, the power of his lungs, to rise, on wings of airy
lightness, towards the heaven of the Holy Spirit, which is his true salvation.
22. Hence the
superman acknowledges only one God - the power of his lungs, which is
commensurate with the Father, and on this power he climbs towards the Holy
Spirit of Heaven, the joyful glory of supreme being.
23. There can be no
'God the Son' or 'God the Holy Ghost' for the superman; for God is power
(truth), and only the Father, commensurate with the ability of the lungs to
breathe, has power. Hence only the
Father, as we are here defining Him or, rather, it ... in relation to lungpower, is God.
24. God is the
powerful means, for the superman, to the sublime end ... of heavenly
glory. Hence the superman is the
inspired mind who is attuned, through conscious focus, to the power and the
glory of God and Heaven.
25. In a sense, the superman oscillates, through his enlightened
mind, between power and glory, God and Heaven, since he cannot experience the
latter (as superconscious joy) unless he is also attuned to the divine
(respiratory) power of the former.
26. There is thus a
kind of 'eternal recurrence' in which the superman returns again and again to
his god-self, in order to rise to the sublime heights of heavenly glory.
27. The god-self, or
universal self, is the key to the universal consciousness which follows from
the acquiescence, via the lungs, of conscious selfhood in the universal medium
... of air.
28. Universal consciousness,
the superconsciousness of the transcendent superman, has nothing whatsoever to
do with the Universe, or Cosmos, any more, for that matter, than does the
universal self, or god-self of the lungs, or the universal medium, the ethereal
medium of the air.
29. The superman is at the furthest possible remove from anyone
rooted, through superfemininity, in the Cosmos.
30. The divine power
of the god-self is the ultimate virtue, and it tends towards the ultimate good,
which is the sublime glory of Heaven.
31. The superman, the highest and most moral man, utilizes the
ultimate virtue to its full, so that, through passive acquiescence in its
divine power, he may know the sublime glory of the ultimate good.
32. Thus he is borne
aloft, in Christ, to the supreme being of the Holy Spirit of Heaven, a true
'Son of God' who rides the Father ... of his god-self, the lungs, to the
heavenly heights of superconscious Joy.
33. Only in the
ultimate good of transcendent consciousness is the superman truly saved; for
salvation is the heavenly goal of the insightful mind, whose acquiescence in
divine power is the key to total enlightenment.
34. Such
enlightenment is to be at one with the universal medium in the supreme being of
superconscious joy, borne aloft on the lightness of air to a glory sublime, the
ultimate goodness of the Holy Spirit of Heaven.
35. My concept of
the Trinity, as outlined above, is purely transcendental, and therefore
relevant to idealistic sensibility alone.
It has nothing whatsoever to do with nonconformist or humanist or
fundamentalist concepts of the Trinity, or, indeed, with compromises between
one concept and another.
36. I am not, and
never have been, a 'Creator-monger', a term I reserve, in denigratory fashion,
for those who always identify God, or the concept thereof, with someone or
something deemed responsible for creating the Universe, with its teeming
galaxies. Such a primal and altogether
primitive notion of God can have no place in 'Kingdom Come'!
37. In fact, it is
their adherence to this primitive notion of God ... which has done so much to
expose Jews, for instance, to anti-Semitism, since, unlike their Christian
detractors, they are recognizably 'once born', and therefore identifiable with
primal evil/vice.
38. Yet Jews had no
option but to cling to their religious traditions if they hoped to remain
identifiable as Judaists, and thus be able and capable of returning, one day,
from exile unto Zion, their ancestral dream.
39. Now that the
Jews have a nation-state, they do not have to fear the sort of anti-Semitic
prejudice that culminated in the Holocaust, although, problems with Palestinian
nationalism aside, they are still in need of deliverance from primal divinity
to supreme divinity, as and when Messianic intervention becomes possible.
40. In that respect,
a people who, through no particular fault of their own, were 'Last' ... may
well become 'First', as they take a lead in developing 'Kingdom Come' at the expense
of 'Kingdom Gone', or supreme being at the expense of primal being, as would be
their divine entitlement.
41. The Jews were
long godly and are even now, after two millennia of exile and persecution,
still godly ... to the extent that they relate, through Judaism, to primal
being, albeit more, I would expect, in relation to Satan than to Jehovah, to
David than to Saul and/or Moses, to the solar plane than to the stellar one, to
submasculinity than to superfemininity, since that alone is commensurate with
primal being as against primal doing.
42. The 'Star of
David' is arguably closer to Satan than to Jehovah, to the solar 'Fallen' than
to the stellar 'First Mover', though upper-class Jews would traditionally be
less Davidian than Saulian or even Mosaic in their deference to cosmic
precedent.
43. My sympathy is
always with the solar 'Fallen', the Satanic 'Fall Guy', against the stellar
'First Mover', the Creator equivalence, whose essence is more genuinely
diabolic, since superfeminine in its noumenal objectivity as light.
44. The male struggle against the female, in no matter what form
or phase of history, is the evolutionary struggle of subjectivity against
objectivity, positivity against negativity, morality against immorality.
45. It is my belief that Jehovah corresponds to the central star
of the Galaxy, which, being stellar, is fundamentally superfeminine, and hence
diabolic.
46. The Judaic revolution was to settle for one star,
effectively the central star of the Galaxy, at the expense of stars in general,
thereby achieving monotheism.
47. Yet this
revolution was still 'untransvaluated' as far as the status of stellar
vis-à-vis solar was concerned, since the higher plane, corresponding to a
'First Mover', was deferentially regarded as divine, in contrast to the
diabolic standing in which the solar plane, corresponding to the 'Satanic
Fall', was held, to the detriment, ultimately, of submasculine self-respect.
48. Really, it is
the solar plane that is closer to primal being and thus to primitive divinity,
and therefore Satan is more closely related to primal God than Jehovah.
49. The Jews
effectively 'fell between two stools', breaking with oriental precedent to a
degree, as in regard to monotheism, but not to the extent that 'the fallen' was
regarded as God and the 'Creator of the Universe' as Devil.
50. Doubtless, the
fact of Judaism's only partial revolutionary status owed not a little to Moses,
that upper-class manifestation of Egyptian exile.
51. Unlike Moses,
the shepherd boy David came to pass as the effective champion of 'the fallen',
the submasculine beast whose divine essence flew in the face of diabolic
precedence (initially symbolized by King Saul and subsequently by Goliath, the
giant philistine warrior).
52. The 'Star of
David' bears ample testimony to Israel's democratic status as benefactor of the
'Satanic Fallen' against diabolic oppression, whether Aryan, Neo-Aryan, or
whatever.
53. The emblem to which I, as a self-professed Social Transcendentalist,
subscribe - namely, an inverted CND design superimposed upon the 'masculine
sign' - should be white on a light-blue ground, the reverse, in effect, of the
'Star of David'.
54. Light blue is to
Heaven (air/sky) what red is to Hell (fire/stars), and therefore the most
appropriate colour for an emblem intended to stand at the furthest possible
ideological remove from communism.
55. If the 'red
flag' connotes with whatever is extreme left-wing, then the light-blue flag,
emblem, or whatever, of Social Transcendentalism ... should connote with an
ideal that, so far as the superman was concerned, is extreme right-wing, albeit
of an extreme rightness/correctness that allows for the co-existence, within
the parameters of a triadic pluralism, of both right- and left-wing
alternatives beneath.
56. One could argue,
as I shall, that whereas whatever is extreme left-wing connotes with noumenal
objectivity, and hence the Devil/Hell, that which is extreme right-wing
connotes, by contrast, with noumenal subjectivity, and hence God/Heaven.
57. Likewise, one
may argue that whereas whatever is left wing connotes with phenomenal
objectivity, and hence woman/purgatory, that which is right wing connotes, by
contrast, with phenomenal subjectivity, and hence man/earth.
58. Elementally
speaking, things proceed from the extreme leftness of fire to the extreme
rightness of air via the leftness of water and the rightness of vegetation, as
from Hell to Heaven via Purgatory and the Earth.
59. Where the Left
is immoral, whether absolutely (in noumenal objectivity) or relatively (in
phenomenal objectivity), the Right is moral, whether relatively (in phenomenal
subjectivity) or absolutely (in noumenal subjectivity).
60. The diabolic and
the feminine line up, as extreme left-wing (noumenal) and moderate left-wing
(phenomenal), against the masculine and the divine, as moderate right-wing
(phenomenal) and extreme right-wing
(noumenal).
61. There is a
sense, as I have already intimated, in which being left wing is to be incorrect,
or immoral, whereas being right wing is to be correct, or moral.
62. The Left, in keeping with their objective dispositions, are
usually public, while the Right, in keeping with their subjective dispositions,
are more usually private.
63. Just as the
Extreme Left connotes, in its fieriness, with whatever is diabolic, barbarous,
materialist, criminal, so the Extreme Right connotes, in its airiness, with
whatever is divine, cultural, idealist, graceful.
64. Just as the
moderate left connotes, in its wateriness, with whatever is feminine,
civilized, realist, punishing, so the moderate right connotes, in its
earthiness, with whatever is masculine, philistine, naturalist, sinful.
65. It
is more characteristic of the moderate left to attack the moderate right than
vice versa, bearing in mind the objective, and therefore feminine/diabolic,
essence of left-wing alignments.
66. In similar fashion, rain falls upon vegetation, as fire upon
air.
67. If the extreme left-wing
person is effectively superfeminine (anti-soulful) in sensuality and
subfeminine (soulful) in sensibility, then the extreme right-wing person is
effectively submasculine (anti-spiritual) in sensuality and supermasculine
(spiritual) in sensibility.
68. If the moderate
left-wing person is effectively anti-feminine (anti-Marian) in sensuality and
pro-feminine (Marian) in sensibility, then the moderate right-wing person is
effectively anti-masculine (anti-Christian) in sensuality and pro-masculine (Christian)
in sensibility.
69. To barbarously descend, in extreme left-wing fashion, along
the space-time axis from eyes to heart, but to culturally ascend, in extreme
right-wing fashion, along the time-space axis from ears to lungs.
70. To civilly descend, in moderate left-wing fashion, along the
volume-mass axis from tongue to womb, but to naturally ascend, in moderate
right-wing fashion, along the mass-volume axis from phallus to brain.
71. That which
descends, devolves, falls, etc., is diabolic and/or feminine, whereas that
which ascends, evolves, rises, etc., is masculine and/or divine.
72. To convert down
from the barbarous (extreme left-wing) economics of communism to the civilized
(moderate left-wing) economics of socialism, as from fire to water, but to
convert up from the philistine (moderate right-wing) economics of capitalism to
the cultural (extreme right-wing) economics of corporatism, as from vegetation
to air.
73. Likewise, with
science, politics, and religion, the barbarous being cosmological,
authoritarian, and fundamentalist; the civilized being chemical, parliamentary,
and humanist; the philistine, or natural, being physical, republican, and
nonconformist; and the cultural being ontological, totalitarian, and
transcendentalist.
74. To convert down
from the absolute unrighteousness (extreme left) of 'falling fire' to the
relative unrighteousness (moderate left) of 'falling water', as from noumenal
objectivity to phenomenal objectivity, crime to punishment.
75. To convert up
from the relative righteousness (moderate right) of 'rising vegetation' to the
absolute righteousness (extreme right) of 'rising air', as from phenomenal
subjectivity to noumenal subjectivity, sin to grace.
76. Unrighteousness,
appertaining to whatever is left wing, has an objective basis, which derives
from its unconscious/unnatural essence.
77. By contrast,
righteousness, appertaining to whatever is right wing, has a subjective basis,
which derives from its conscious/natural essence.
78. Thus
to contrast the unrighteousness of the diabolic and/or feminine with the
righteousness of the masculine and/or divine, the former options objective and
the latter ones subjective.
79. Both crime and
punishment, appertaining to barbarity and to civility, are unrighteous, since
affiliated with absolute and relative manifestations, respectively, of
unconscious/unnatural objectivity.
80. Both sin and
grace, appertaining to nature and to culture, are righteous, since affiliated
with relative and absolute manifestations, respectively, of conscious/natural
subjectivity.
81. Hence the
paradoxical but nonetheless logically-demonstrable fact of the unrighteousness
of punishment/civility vis-à-vis the righteousness of sin/naturalism.
82. In similar
terms, it could be argued that whereas fire and water, corresponding to
noumenal and to phenomenal manifestations of elemental objectivity, are
unrighteous, vegetation and air, corresponding to phenomenal and to noumenal
manifestations of elemental subjectivity, are righteous.
83. The civilized
person is relatively unrighteous (unconscious) in her watery femininity,
whereas the barbarous person is absolutely unrighteous (unconscious) in her
fiery devility.
84. The natural, or philistine, person is relatively righteous
(conscious) in his earthy masculinity, whereas the cultural person is
absolutely righteous (conscious) in his airy divinity.
85. The sinful
righteousness of man (masculinity) is a pre-condition of the graceful
righteousness of God (submasculine/supermasculine divinity).
86. The punishing
unrighteousness of woman (femininity) is a post-condition of the criminal
unrighteousness of the Devil (superfeminine/subfeminine devility).
87. The sinful righteousness of man is philistine, compared with
the graceful righteousness of God.
88. The punishing
unrighteousness of woman is civil, compared with the criminal unrighteousness
of the Devil.
89. In every context, whether noumenal or phenomenal, outer or
inner, the feminine is equivalent to unrighteousness, unconsciousness,
unnaturalness, and unreasonableness.
90. One cannot be
righteous if one is not also conscious, natural, reasonable, and thus motivated
by subjective considerations.
91. Sin is no less
reasonable than righteous, since its association with nature lends it a
conscious connotation symptomatic of its phenomenally subjective essence.
92. If it is
reasonable to be sinful, it is super-reasonable to be graceful, and thus one
whose super-righteousness is premised upon a supernatural association with that
which is superconscious, due to its noumenally subjective essence.
93. If man is
reasonable to associate with nature and its phenomenal glory of a conscious
righteousness, then the superman, for example, is super-reasonable to associate
with supernature and its noumenal glory of a superconscious
super-righteousness.
94. One might say
that the reasonable tends, in nature and consciousness, towards righteousness,
which is the blessed salvation, in inner glory, of a virtuous will.
95. Conversely, one
could argue that the unreasonable tends, in unnature and unconsciousness, away
from unrighteousness, which is the cursed damnation, in outer glory, of a
vicious will.
96. Be that as it
may, the unreasonable, being objective, is always left wing, whereas the reasonable,
being subjective, is always right wing.
97. The
super-reasonableness of the superman (Son of God) is to focus his mind upon the
supernatural power of his lungs (God the Father) in order to experience the
super-righteous glory of the Resurrection (Holy Spirit of Heaven) that comes
from the attainment to superconscious transcendence.
98. Hence, for the
superman, supernature is the means to super-righteousness on the wings of a
superconscious transcendence (of egocentric selfhood).
99. It is this knowledge
which makes the superman super-reasonable, and hence supersane.
100. Just as fire
leads to water, as barbarity to civility, or crime to punishment, so, by a like
token, unclearness leads to clearness.
101. Just as
vegetation leads to air, as nature to culture, or sin to grace, so, by a like
token, unholiness leads to holiness.
102. To contrast the unclearness of fire with the clearness of
water, as one would contrast devility (superfemininity/subfemininity) with
femininity.
103. To contrast the unholiness of vegetation with the holiness
of air, as one would contrast masculinity with divinity
(submasculinity/supermasulinity).
104. To contrast the unclearness of materialism with the clearness
of realism, but the unholiness of naturalism with the holiness of idealism.
105. The Devil pertains not to unholiness but to unclearness,
which has reference to the space-time continuum of 'falling fire'.
106. That which
pertains to unholiness, on the contrary, is a masculine precondition of
holiness, the holiness of 'rising air'.
107. Clearness, which
is feminine, has reference to the volume-mass continuum of 'falling water', and
thus stands in a superior relationship to the unclearness of 'falling fire'.
108. Unholiness, which
is masculine, has reference to the mass-volume continuum of 'rising
vegetation', and thus stands in an inferior relationship to the holiness of
'rising air'.
109. To contrast the
unclearness of space-time materialism with the holiness of time-space idealism,
as one would contrast primal/supreme doing with primal/supreme being.
110. To contrast the
clearness of volume-mass realism with the unholiness of mass-volume naturalism,
as one would contrast primal/supreme giving with primal/supreme taking.
111. Clearness has the
feminine advantage over unholiness of being a redeemed mode of objectivity, as
opposed to an unredeemed mode of subjectivity.
Nonetheless, it cannot be maintained, with any logical credibility, that
clearness is superior to unholiness.
112. Likewise it
cannot be argued that femininity is superior to masculinity, since superiority
can only be established on the basis of comparison with that to which it is a redemption.
113. Hence
while femininity is most definitely superior to devility, it is simply contrary
to masculinity, or that which is inferior to divinity.
114. I hold that,
morally speaking, it is better to be masculine than feminine because
masculinity can lead, in its unholiness, to divinity, as vegetation to air, and
there is nothing superior to that (except it be the sublimity of Heaven
itself).
115. From the unclearness of Hell/the Devil to the holiness of
God/Heaven via the clearness of purgatory/woman and the unholiness of
man/earth.
116. To fall, in space-time, from the unclear fire of outer hell
to the unclear soul of inner hell, as from eyes to heart, light to blood.
117. To rise, in time-space, from the holy air of outer heaven to
the holy spirit of inner heaven, as from ears to lungs, sound to breath.
118. To fall, in volume-mass, from the clear water of outer
purgatory to the clear id of inner purgatory, as from tongue to womb, spittle
to pregnancy.
119. To rise, in mass-volume, from the unholy vegetation of outer
earth to the unholy mind of inner earth, as from phallus to brain, sex to
thought (prayer).
120. To descend, in
spatial space, from the unclear fiery fire of scientific outer hell to the
unclear airy fire of religious outer hell via the unclear watery fire of
political outer hell and the unclear vegetative fire of economic outer hell.
121. To descend, in
repetitive time, from the unclear emotional soul of scientific inner hell to
the unclear spiritual soul of religious inner hell via the unclear instinctual
soul of political inner hell and the unclear intellectual soul of economic
inner hell.
122. To ascend, in
sequential time, from the holy fiery air of scientific outer heaven to the holy
airy air of religious outer heaven via the holy watery air of political outer
heaven and the holy vegetative air of economic outer heaven.
123. To ascend, in
spaced space, from the holy emotional spirit of scientific inner heaven to the
holy spiritual spirit of religious inner heaven via the holy instinctual spirit
of political inner heaven and the holy intellectual spirit of economic inner
heaven.
124. To descend, in
volumetric volume, from the clear fiery water of scientific outer purgatory to
the clear airy water of religious outer purgatory via the clear watery water of
political outer purgatory and the clear vegetative water of economic outer
purgatory.
125. To descend, in
massed mass, from the clear emotional id of scientific inner purgatory to the
clear spiritual id of religious inner purgatory via the clear instinctual id of
political inner purgatory and the clear intellectual id of economic inner
purgatory.
126. To ascend, in
massive mass, from the unholy fiery vegetation of scientific outer earth to the
unholy airy vegetation of religious outer earth via the unholy watery
vegetation of political outer earth and the unholy vegetative vegetation of
economic outer earth.
127. To ascend, in
voluminous volume, from the unholy emotional mind of scientific inner earth to
the unholy spiritual mind of religious inner earth via the unholy instinctual
mind of political inner earth and the unholy intellectual mind of economic
inner earth.
128. Both 'the clear'
and 'the holy' know right from wrong, but they know it in contrary ways.
129. 'The clear' know
right from wrong objectively, and stigmatize, as criminal, the wrong.
130. 'The holy' know
right from wrong subjectively, and stigmatize, as sinful, the wrong.
131. Hence
there are two kinds of right and wrong - the objective kind which appertains to
crime and punishment, and the subjective kind which appertains to sin and
grace.
132. Those who cannot
tell right from wrong objectively ... are the barbarous, for whom the Devil is
Lord.
133. Those who cannot
tell right from wrong subjectively ... are the philistine, for whom man is lord.
134. From the standpoint of civility, and thus society,
barbarity, or untrammelled unnaturalism, is wrong, and therefore something
required to be punished as crime.
135. From the standpoint of culture, and thus the individual,
philistinism, or untrammelled naturalism, is wrong, and therefore something
required to be confessed to as sin.
136. Culture, being
subjective, requires a subjective confession of wrong by the penitent, whereas
civility, being objective, strives to punish, through justice, criminal
wrongdoing, which it correctly regards as an objective threat to society.
137. In fact, both
culture and nature are subjective, and therefore it behoves the cultural person
guilty of unholy behaviour to personally and voluntarily confess his sins.
138. By contrast, the
objectivity of barbarity and civility leads to a situation in which the civil
party has to determine the guilt of the alleged criminal, who is 'innocent
until proven guilty'.
139. A barbarous
society that aped justice would turn objectivity upon its head, making a person
'guilty until proven innocent'.
140. In a civil society, however, the onus is on the civil
authorities to prove the guilt of the alleged criminal. For civility is obliged to determine and then
punish objective wrongdoing (crime).
141. Culture, on the
other hand, is disposed to determine and then forgive subjective wrongdoing
(sin), which it is up to the cultural individual to confess to, thereby
re-establishing a graceful accommodation with divinity.
142. With the out-and-out philistine, by contrast, there is no
sense of sin, and therefore no possibility of confessional penitence for
subjective wrongdoing.
143. The unredeemed philistine is a creature of nature who is
incapable, in his complacent masculinity, of ascending towards God on wings of
atonement for phenomenal self-indulgence.
144. The philistine falls
as short of the cultural ... as the barbarian of the civilized, since neither
is prepared to acknowledge the culpability of what they take/do.
145. Just as barbarity
stretches from eyes to heart in the fieriness of space-time, so philistinism
stretches from phallus to brain in the vegetativeness of mass-volume.
146. Hence, generally speaking, one is as unclear in repetitive
time as in spatial space, and as unholy in voluminous volume as in massive
mass, even if from the standpoint of sensibility rather than sensuality.
147. Of course, one
could argue, with some justification, that it is better to be unclear/unholy in sensibility than in sensuality, since
sensibility has reference to the inner as opposed to the outer. Still, there is inner crime and inner sin.
148. Just as civility
stretches from tongue to womb in the wateriness of volume-mass, so culture
stretches from ears to lungs in the airiness of time-space.
149. Hence, generally
speaking, one is as clear in volumetric volume as in massed mass, and as holy
in sequential time as in spaced space, even if from the standpoint of
sensuality rather than sensibility.
150. Of course, one
could argue, again with some justification, that it is better to be clear/holy
in sensibility than in sensuality, since sensibility has reference to the inner
as opposed to the outer. Still, there is
outer punishment and outer grace.
151. To distinguish the primary nature, in elemental/molecular
particles, of unholiness and clearness from the secondary nature, in molecular/elemental
wavicles, of unholiness and holiness.
152. The
unreasonable/unrighteous are fundamentally primary, in keeping with their
unconscious/unnatural dispositions, whether noumenally or phenomenally, towards
objectivity.
153. The reasonable/righteous
are generally secondary, in keeping with their conscious/natural dispositions,
whether phenomenally or noumenally, towards subjectivity.
154. Science and
politics are basically primary disciplines, which contrast with the secondary
standings of economics and religion.
155. The Devil and woman are primary entities, and contrast with
the secondary standings of man and God, as fire and water contrast with
vegetation and air.
156. Woman is only the
'second sex' in a Christian, or reborn, age and/or society; for when, by
contrast, Heathen values predominate she is very definitely in her primary
element as, to all intents and purposes, the dominant sex.
157. The objective of
a Christian/Superchristian society is to liberate the masculine secondary element
from the domination of feminine/diabolic primary elements, so that man becomes
freer of woman and better able, in consequence, to reach an accommodation with
God, either indirectly, in masculinity, or directly, in divinity.
158. It is for the righteous
sinner to stand closer to the super-righteous graceful, as masculine to
supermasculine, with the unrighteous punisher (whose objectivity makes it
difficult if not impossible for her to 'turn the other cheek') pegged down to a
largely if not exclusively feminine standing below, where she will be less
disposed to super-unrighteous collusion with the Devil.
159. Worse than the
tragedy for man is the tragedy for God ... when woman is free to enter into
relations either directly, through crime, or indirectly, through punishment,
with the Devil, whose barbarism rules a godless roost.
160. The phenomenal
objectivity of feminine unrighteousness should become the civilized basis upon
which the phenomenal subjectivity of masculine righteousness and the noumenal
subjectivity of supermasculine super-righteousness rise up in
nonconformist/transcendentalist independence of a humanism
liberated from fundamentalism.
161. A 'new
purgatory', a 'new earth', and a 'new heaven' for the triadic Beyond ... of a
Superchristian liberation from the World/Limbo and thus, more fundamentally,
from Hell.
162. The unrighteous are effectively left wing, since aligned
with fire and/or water against vegetation and/or air, the elements, by
contrast, of the righteous.
163. It is logically
tempting to align clearness with righteousness and unholiness, by contrast,
with unrighteousness, but this would contradict the objective/subjective gender
distinction which exists between feminine clearness and masculine unholiness,
water and vegetation.
164. Really, one has
to distinguish unclear unrighteousness from clear unrighteousness, fire from
water, whilst reserving for vegetation and air a distinction between unholy
righteousness and holy righteousness.
165. The unclear unrighteousness of fire stands to the clear
unrighteousness of water as hell to purgatory, crime to punishment, and remains
forever aligned with unconscious/unnatural objectivity.
166. The unholy righteousness of vegetation stands to the holy
righteousness of air as the earth to heaven, sin to grace, and remains forever
aligned with conscious/natural subjectivity.
167. Ultimately, the
unholy righteousness of masculine subjectivity must stand above the clear
unrighteousness of feminine objectivity ... as the earth above purgatory, in
order that the holy righteousness of supermasculine subjectivity can blossom on
the sure foundations of a phenomenally righteous precondition.
168. The best writings, the writings that express a subjective
bias, are always self-indulgent, and thus righteous. They rise from masculinity towards divinity,
as from moderate right-wing to extreme right-wing.
169. The worst writings, the writings that express an objective
bias, are always other-indulgent, and thus unrighteous. They fall from devility towards femininity,
as from extreme left-wing to moderate left-wing.
170. The unselfishness
of the Extreme and/or Moderate Left is unrighteous in its self-denying
objectivity.
171. The selfishness of
the Moderate and/or Extreme Right is righteous in its self-affirming
subjectivity.
172. From the unselfishness of science and politics to the
selfishness of economics and religion, as from fire and water to vegetation and
air.
173. When science and
religion 'join hands' across a noumenal gulf, one has the amorality of Limbo.
174. When politics and
economics 'join hands' across a phenomenal gulf, one has the amorality of the
World.
175. Since science is
in its per se
manifestation in space-time (fiery fire/emotional soul), it is 'bovaryized' in
time-space (fiery air/emotional spirit), volume-mass (fiery water/emotional
id), and mass-volume (fiery vegetation/emotional mind).
176. Since religion is
in its per se
manifestation in time-space (airy air/spiritual spirit), it is 'bovaryized' in
space-time (airy fire/spiritual soul), mass-volume (airy vegetation/spiritual
mind), and volume-mass (airy water/spiritual id).
177. Since politics is
in its per se
manifestation in volume-mass (watery water/instinctual id), it is 'bovaryized'
in mass-volume (watery vegetation/instinctual mind), space-time (watery
fire/instinctual soul), and time-space (watery air/instinctual spirit).
178. Since economics
is in its per se
manifestation in mass-volume (vegetative vegetation/intellectual mind), it is
'bovaryized' in volume-mass (vegetative water/intellectual id), time-space
(vegetative air/intellectual spirit), and space-time (vegetative
fire/intellectual soul).
179. From the
scientific per se of fiery fire/emotional soul
in space-time to the scientific 'bovaryizations' ... of fiery air/emotional
spirit in time-space, fiery water/emotional id in volume-mass, and fiery
vegetation/emotional mind in mass-volume.
180. From the
religious per se of airy air/spiritual spirit
in time-space to the religious 'bovaryizations' ... of airy fire/spiritual soul
in space-time, airy vegetation/spiritual mind in mass-volume, and airy
water/spiritual id in volume-mass.
181. From the
political per se of watery water/instinctual
id in volume-mass to the political 'bovaryizations' ... of watery
vegetation/instinctual mind in mass-volume, watery fire/instinctual soul in
space-time, and watery air/instinctual spirit in time-space.
182. From the economic
per se of vegetative
vegetation/intellectual mind in mass-volume to the economic 'bovaryizations'
... of vegetative water/intellectual id in volume-mass, vegetative
air/intellectual spirit in time-space, and vegetative fire/intellectual soul in
space-time.
183. Our-Father-the-Lungs,
Who reigns in Heaven; honour to Your Name.
Your Kingdom come, Your Will be done, on earth as it is in Heaven. Give us this day our daily Breath and deliver
us from Evil. For Yours
is the Kingdom, the Power that leads to the Glory of Heaven for ever and
ever. Amen.
184. To be religiously
righteous, you need respect for the air.
Those who do not or cannot respect the air ... are no friends of
idealism.
185. Pollution of the
air by traffic, industry, tobacco, etc., betrays disrespect for the air, and by
implication true spirituality, which is fundamentally diabolical.
186. Spirituality has
nothing to do with eyes or heart. It is
the ears and the lungs which most characterize a spiritual approach to life -
the one externally and the other internally.
187. Worse than
pollution of the air is pollution of the lungs, which is nothing less than a
diabolical assault upon God.
188. Smoking is
effectively a thing of the Devil which both desecrates the 'temple of the Holy
Spirit' and pollutes the air one breathes, causing both to wreak
of smoke.
189. The unclear unrighteousness of smoking is often associated
with the clear unrighteousness of drinking, as though in a tug-of-war between
devility and femininity, barbarity and civility, crime and punishment, fire and
water, hell and purgatory.
190. By 'drinking' I,
of course, allude to alcohol and thus to a kind of 'drinking-for-drinking's
sake' that should be sharply differentiated from the ordinary course of
drinking, in accordance with normal fluidal requirements.
191. There is nothing
manly, or masculine, about drinking, given the feminine connotation that
accrues to fluidal, and particularly watery,
substances.
192. It is more
masculine to eat than to drink, though the cultural person will only eat in
moderation, disdaining the blatant philistinism of eating to excess (gluttony).
193. If heavy smoking
is symptomatic of barbarity and heavy drinking symptomatic of civility, then
heavy eating is symptomatic of philistinism and heavy or, rather, light
sniffing (as, traditionally, of snuff, incense, etc.) symptomatic of culture.
194. Reels,
jigs, and hornpipes are the musical equivalents, it seems to me, of camogie,
Gaelic football, and hurling, or the Virgin Mary, the Christ Child, and the
Holy Ghost, or, in instrumental terms, fiddles, accordions, and uilleann pipes.
195. It is easy to
associate the 'Madonna and Child' with ordinary maternity, as though they were
symbolic of family virtue. Nothing,
however, could be more delusional!
196. The 'Madonna' is
no ordinary mother but one who, so we are expected to believe, was miraculously
impregnated by ... who? God as some Creator-like Father-figure of cosmological
significance.
197. Be that as it
may, conception for Mary was avowedly immaculate, and therefore evidently not
to be associated with the normal course of pregnancy.
198. Hence the 'Mother
of God' or, rather, of the 'Son of God' was no ordinary mother, but one able to
bring forth child without having undergone coitus and, presumably (for this is conjecture
on my part), without having become pregnant in the usual watery fashion, since
such a condition would be purgatorial, which is to say, unrighteous.
199. Whether or not
the Immaculate Conception includes an avoidance of conventional pregnancy (there
is a compelling theological case that it should), the fact remains that the
'Madonna and Child' are theologically significant rather than biologically
so. They are not a paradigm of
mother/child symbiosis.
200. Hence it would be
theologically incorrect to make a symbol for maternal devotion out of the
'Madonna and Child', since such devotion has nothing whatsoever to do with
Christianity, but is fundamentally a humanistic and therefore heathen virtue.
201. Christianity
reflects the redemption of man in the 'risen vegetation' of cerebral
righteousness through the Word, especially in regard to prayer. The genuine Christian is more a praying
animal than a copulating one below or a meditating one above. He has achieved a nonconformist righteousness
through Christ.
202. So much for
definitions! Now for
some questions. Can a woman
become a Christian? - Yes, to a limited extent.
And how? - By renouncing motherhood and its
corollary of pregnancy. And why? - So that she is less given to a watery purgatory
and more given to a vegetative earth, the latter of which is alone righteous.
203. Clearly, the type
of women who become, at least to some extent, Christians ... are not likely to
get married and have children. Usually
they are nuns.
204. My belief is that
even nuns, being women, find ways of getting around, or rather compensating
themselves for, the taboo on the watery unrighteousness of pregnancy, since it
is inconceivable to me that a woman, any woman, can (sex-change exceptions
notwithstanding) turn herself into a man, and a Christian one at that, by
effectively becoming more vegetation than water, more earth than purgatory,
more nonconformist than humanist, more subjective than objective, etc.
205. Frankly, I don't
believe that women can transform themselves into men, even when they renounce
motherhood and its attendant heathen shortcomings. A nun is still a woman, even if a devotedly
celibate one.
206. Yet
a celibate woman is closer, in effect, to the 'Madonna' than would be a
sexually active and/or maternal one. She has rejected
the purgatorial unrighteousness of a watery conception, in order to draw closer
to the earthy righteousness of a vegetative conception through Christ. She is Christian to a degree, but not to the
extent that she ceases to be a woman, and thus a creature in whom the feminine
predominates over the masculine.
207. Woman is
primarily and predominantly unrighteous and only secondarily and subordinately
righteous, a creature who, for all her subjective aspirations, remains fundamentally
objective in her preponderating femininity.
208. It would seem
that if we differentiate between external and internal modes of righteousness
on the basis of a distinction between subjective sensuality and sensibility, we
have to accept that both modes are good, as opposed to the external mode being
evil and the internal mode alone good.
209. Hence we cannot
maintain, in relation to subjective manifestations of sensuality and
sensibility, that the sensual is evil and the sensible alone good, but must
allow for the concept of external and internal modes of good, with the former
primal and the latter supreme.
210. What applies to
righteousness must also apply to unrighteousness, where the
sensuality/sensibility distinction between external and internal modes of
objectivity has reference to two kinds of evil, the former primal and the
latter supreme.
211. If primal
subjectivity is good in its outer glory, then it can only be virtuous in its
outer power, the subjective divergence of sensual will from sensual glory.
212. Conversely, if
primal objectivity is evil in its outer glory, then it can only be vicious in
its outer power, the objective divergence of sensual will from sensual glory.
213. We
should therefore allow for the distinction between virtuous divergence from
good glory and vicious divergence from evil glory, the former subjective and
the latter objective.
214. If supreme
subjectivity is good in its inner glory, then it can only be virtuous in its
inner power, the subjective convergence of sensible will upon sensible glory.
215. Conversely, if
supreme objectivity is evil in its inner glory, then it can only be vicious in
its inner power, the objective convergence of sensible will upon sensible
glory.
216. We
should therefore allow for the distinction between virtuous convergence upon
good glory and vicious convergence upon evil glory, the former subjective and
the latter objective.
217. Subjectivity is
absolutely good/virtuous when noumenal and relatively
good/virtuous when phenomenal, whereas objectivity is relatively evil/vicious
when phenomenal and absolutely evil/vicious when noumenal.
218. In a phrase, Heaven/God is absolutely good/virtuous and
earth/man relatively good/virtuous, whereas purgatory/woman is relatively
evil/vicious and Hell/the Devil absolutely evil/vicious, and this whether in
relation to sensuality or to sensibility, the external or the internal contexts
of alpha and omega, primal and supreme.
219. To compare the
absolute evil/vice of fire with the relative evil/vice of water, and then to
contrast each of these with the relative good/virtue of vegetation and the
absolute good/virtue of air.
220. Evil/vice is
either unclear (absolute) or clear (relative), in contrast to good/virtue being
either unholy (relative) or holy (absolute).
221. To objectively diverge, in spatial space, from
super-unconscious/super-unrighteous evil to super-unnatural/super-unreasonable
vice, as from unclear external glory to power, but to objectively converge, in
repetitive time, from sub-unnatural/sub-unreasonable vice to
sub-unconscious/sub-unrighteous evil, as from unclear internal power to glory.
222. To subjectively
diverge, in sequential time, from subconscious/subrighteous good to subnatural/subreasonable
virtue, as from holy external glory to power, but to subjectively converge, in
spaced space, from supernatural/superreasonable virtue to
superconscious/superrighteous good, as from holy internal power to glory.
223. To objectively diverge,
in volumetric volume, from outer unconscious/unrighteous evil to outer
unnatural/unreasonable vice, as from clear external glory to power, but to
objectively converge, in massed mass, from inner unnatural/unreasonable vice to
inner unconscious/unrighteous evil, as from clear internal power to glory.
224. To subjectively
diverge, in massive mass, from outer conscious/righteous good to outer
natural/reasonable virtue, as from unholy external glory to power, but to
subjectively converge, in voluminous volume, from inner natural/reasonable
virtue to inner conscious/righteous good, as from unholy internal power to
glory.
225. For me, the equation of righteousness with consciousness is as
gloriously credible as the converse equation of unrighteousness with
unconsciousness.
226. Likewise, the
equation of reasonableness with naturalness is as powerfully compelling as the
converse equation of unreasonableness with unnaturalness.
227. Women, I hold,
are fundamentally unrighteous/unreasonable in their feminine bias towards
phenomenally unconscious/unnatural clearness, whether with regard to divergent
objectivity in volumetric sensuality or to convergent objectivity in massed
sensibility, within the volume-mass axis of 'falling water'.
228. Men, by contrast,
are essentially righteous/reasonable in their
masculine bias towards phenomenally conscious/natural unholiness, whether with
regard to divergent subjectivity in massive sensuality or to convergent
subjectivity in voluminous sensibility, within the mass-volume axis of 'rising
vegetation'.
229. Similarly,
superwomen/subwomen are fundamentally unrighteous/unreasonable
in their superfeminine/subfeminine bias towards noumenally unconscious/unnatural
unclearness, whether with regard to divergent objectivity in spatial sensuality
or to convergent objectivity in repetitive sensibility, within the space-time
axis of 'falling fire'.
230. Conversely,
submen/supermen are essentially righteous/reasonable
in their submasculine/supermasculine bias towards noumenally conscious/natural
holiness, whether with regard to divergent subjectivity in repetitive
sensuality or to convergent subjectivity in spaced sensibility, within the
time-space axis of 'rising air'.
231. One should
differentiate between the subnatural/subreasonable power of the subman
subjectively diverging from subconscious/subrighteous glory ... and the
supernatural/superreasonable power of the superman subjectively converging upon
superconscious/superrighteous glory.
232. Likewise, one
should differentiate between the super-unnatural/super-unreasonable power of
the superwoman objectively diverging from super-unconscious/super-unrighteous
glory ... and the sub-unnatural/sub-unreasonable power of the subwoman
objectively converging upon sub-unconscious/sub-unrighteous glory.
233. The virtuous
power diverges/converges subjectively in relation to good glory, whether it be
primal (and sensual) or supreme (and sensible), alpha or omega.
234. The vicious power
diverges/converges objectively in relation to evil glory, whether it be primal
(and sensual) or supreme (and sensible), alpha or omega.
235. Evil/vice is
always negative, like photons and electrons, fire and water.
236. Good/virtue is
always positive, like neutrons (neutral with a positive bias) and protons,
vegetation and air.
237. Negativity is
always objective, like Hell and Purgatory.
238. Positivity is
always subjective, like the Earth and Heaven.
239. Objectivity is always
barbed (straight), like the devility and femininity of superwomen/subwomen and
women.
240. Subjectivity is
always curved (bent), like the masculinity and divinity of men and
submen/supermen.
241. Although
phenomenal self-indulgence is relatively righteous/reasonable on account of the
subjective nature of philistinism, one has to distinguish the sensual
self-indulgence of the phallus from the sensible self-indulgence of the brain,
as one would differentiate between massive mass and voluminous volume within
the mass-volume axis of 'rising vegetation'.
242. Likewise,
although noumenal self-indulgence is absolutely righteous/reasonable on account
of the subjective nature of culture, one has to distinguish the sensual
self-indulgence of the ears from the sensible self-indulgence of the lungs, as
one would differentiate between sequential time and spaced space within the
time-space axis of 'rising air'.
243. Conversely,
although noumenal other-indulgence (self-denial) is absolutely
unrighteous/unreasonable on account of the objective nature of barbarity, one
has to distinguish the sensual other-indulgence of the eyes from the sensible
other-indulgence of the heart, as one would differentiate between spatial space
and repetitive time within the space-time axis of 'falling fire'.
244. Similarly,
although phenomenal other-indulgence (self-denial) is relatively
unrighteous/unreasonable on account of the objective nature of civility, one
has to distinguish the sensual other-indulgence of the tongue from the sensible
other-indulgence of the womb, as one would differentiate between volumetric
volume and massed mass within the volume-mass axis of 'falling water'.
245. Self-indulgence,
whether in sensuality or sensibility, is relevant to either a masculine (phenomenal)
or a submasculine and/or supermasculine (noumenal) standpoint, and is
correlative with other-denial.
246. Other-indulgence,
whether in sensuality or sensibility, is relevant to either a
superfeminine and/or subfeminine (noumenal) or a feminine (phenomenal)
viewpoint, and is correlative with self-denial.
247. One denies 'the
other' because it is subordinate to one's male gender, whose essence is
self-indulgence.
248. One denies 'the
self' because it is subordinate to one's female gender, whose essence is
other-indulgence.
249. Self-denial for a
man is as paradoxical as self-indulgence for a woman, since it puts one at
loggerheads with one's gender and its preponderating bias.
250. What applies to
men and women, for whom masculine and feminine attributes in mass and volume
are preponderant, is no less applicable to gods and devils or, more correctly,
to lords and ladies ... for whom submasculine and/or supermasculine and
superfeminine and/or subfeminine attributes in time and space are paramount.
251. Repentance for
sin can lead to grace, but only in terms of sensual sin vis-à-vis sensual grace
or sensible sin vis-à-vis sensible grace.
252. There is no
question of repentance for sensual sin entitling the penitent to sensible grace,
as though the phallus automatically led to the lungs.
253. Conversely, there
is no question of repentance for sensible sin entitling the penitent to sensual
grace, as though the brain automatically led to the ears.
254. Grace for the
habitual sinner can only be achieved on the basis of sensuality for sensual sin
and of sensibility for sensible sin, phallus leading to ears and brain to
lungs.
255. Thus from primal
taking to primal being on the one hand, that of the sensual penitent, and from
supreme taking to supreme being on the other hand, that of the sensible
penitent.
256. Although,
compared to grace, sin is unholy because phenomenally self-indulgent, it is
nonetheless still righteous/reasonable in view of its subjective association
with consciousness/nature in due philistine fashion.
257. In fact,
philistinism only becomes identifiable with sin to the person for whom noumenal
self-indulgence, whether through sensuality or sensibility or even some
combination of and/or alternation between both, is habitually paramount, and
who consequently adheres to a superior plane of righteousness/reasonableness.
258. Where culture is
not possible, philistinism is the next best thing, just as vegetation is the
next best thing after air, which, in any case, arises from it.
259. The philistine,
whether or not consciously aware and ashamed of his sin, is preferable to the
civilized punisher, or civilian, from a divine standpoint, since he stands on
the masculine side of the gender divide ... as one who is characterized by the
conscious/natural subjectivity of unholy righteousness/reasonableness through
phenomenal self-indulgence.
260. Despite being
clear as opposed to either unclear (behind) or unholy (beyond), the punishing
civilian is not righteous/reasonable but unrighteous/unreasonable in his or,
rather, her (for punishment is no less a feminine attribute than sin a
masculine one) unconscious/unnatural objectivity and tendency, through
other-indulgence coupled with self-denial, to exact vengeance, in one way or
another, on the basis of an 'eye for an eye and a tooth for a tooth'.
261. Christ, Who was
about righteousness, taught 'turning the other cheek', which is a doctrine that
could only appeal to someone who, being male, was sufficiently masculine to be
able and capable of doing such a thing in the interests, not unreasonably, of
preserving subjectivity.
262. Christ had more
compassion for phenomenally self-indulgent persons, or sinners, than for
phenomenally other-indulgent persons, or punishers, and for good reason. Sinners can be redeemed to and by grace;
punishers can't!
263. If Christianity
remains a religion primarily for men as opposed to women below or supermen
above, the Christic cynosure marginalizing both the Blessed Virgin and the Holy
Spirit, Superchristianity must become a religion primarily for supermen above
as opposed to men below and women at the bottom. In other words, a religion whose focus is
grace rather than sin and/or punishment, and which opens out, in a triadic
Beyond, to the prospect of Eternity.
264. That which is
neither Christian (masculine) nor Superchristian (supermasculine) can only be
either Heathen (feminine) or Superheathen (superfeminine), and therefore
characterized not by sin or grace but, on the contrary, by punishment or crime.
265. Just as the
Superheathen is most characterized by crime, so the Heathen is most
characterized by punishment, the former through the barbarity of war and the
latter through the civility of sport.
266. Just as the Christian
is most characterized by sin, so the Superchristian is most characterized by
grace, the former through the philistinism of sex and the latter through the
culture of dance.
267. Just as science
and war go 'hand in glove' with regard to their barbarous essence, so do
politics and sport with regard to their civilized essence.
268. Just as economics
and sex go 'hand in glove' with regard to their philistine essence, so do dance
and religion with regard to their cultural essence.
269. Politics
and sex no more mix than do economics and sport, religion and war, or science
and dance - at least not in their per se
or bona fide manifestations.
270. 'Bovaryizations'
of politics, economics, science, and religion can and do mix with other things,
whether or not the 'bovaryization' is tolerated.
271. In Britain, the
mixing of politics and sex does not receive the kind of toleration it would in,
say, Eire, since politics in Britain is civilized (parliamentary) and therefore
bona fide, whereas politics in Eire
is philistine (republican) and therefore 'bovaryized'.
272. One could argue, in analogical fashion, that in
273. This contention
does not invalidate the notion of a scientific Behind to the one country and of
a religious Beyond to the other, bearing in mind the propinquity of barbarity
to civility on the one hand, and of nature or, rather, philistinism to culture
on the other hand.
274. Britain is rather
akin to a silver coin with science on the tails side (reverse) and politics on
the heads side (obverse), whilst the Irish Republic is akin to a copper coin
with economics on the heads side (obverse) and religion on the tails side
(reverse).
275. Neither country,
it seems to me, would be strictly correlative with either gold bullion or notes
- the former more barbarous and the latter more cultural.
276. Democracy,
whether parliamentary or republican, is akin to the hegemony of coins at the
expense of gold bullion behind and notes beyond.
277. It would be
interesting to ascertain the extent to which religion in Eire has been eroded
and undermined by republicanism.
278. As a 'bovaryized'
form of politics, republicanism slots into subordinate relation to a context
with an economic per se, the economics in question
of course being capitalist.
279. What is to some extent
true of the Republic of Ireland is to an even greater extent true of the
American Republic, where economics is in its per
se, or capitalist, manifestation, and everything else, including science and
religion, slots subordinately into its service.
280. It would be
difficult to characterize Eire as a country with an economic per se even given the fact of its republicanism, and
primarily because of the habitual influence of Catholic culture, which
militates against philistinism (sin).
281. My perception is
that the Irish Republic is effectively an Anglo-Irish entity that has been in
conflict with and continues to struggle against the majority bias towards
Gaelic and/or Catholic culture.
282. Hence it is not
representative of the majority of Irish people to anything like the extent that
the American Republic represents the majority of American people.
283. Consequently the
Irish Republic is something that I believe should be democratically superseded
in the interests of a new and higher culture ... such that will be more fully
representative, and therefore reflective, of the majority Irish people.
284. I call this new
and higher culture 'Superchristianity', and I identify it with 'Kingdom Come',
or the coming of religious sovereignty to the People via Social
Transcendentalism, the ideology of what is potentially an ultimate culture.
285. It would be for
the People to democratically decide whether or not they wanted religious
sovereignty and the right to religious self-determination in a triadic Beyond.
286. Such a Beyond
would be beyond the fundamentalism of 'Father Time' in the humanism, at the
bottom, of a new form of 'Mother Mass', the nonconformism, in the middle, of a
new form of 'Son Volume', and the transcendentalism, at the top, of a new form
of 'Spirit Space'.
287. Hence
it should be possible to reconcile Anglican, Puritan, and Catholic traditions
to this triadic manifestation of Eternity.
288. That which is
ultimate is not the Church, still less the State, but the Centre, as pertaining
to the administrative service of popular religious sovereignty, and the Centre
would, in being voted into existence, be obliged to arrogate State
responsibility to itself, thus transcending the relativity of Church and State
which, certainly in Eire, puts a minority at loggerheads with the majority, to
their mutual detriment.
289. The Centre would effectively become the antithesis of the
Kingdom, the kingdoms, in particular, of autocratic antiquity but also, in a
relative sense, the
290. It is my hope
that a democratically-engineered devolution, accompanied by disestablishment in
Great Britain, would eventually lead to a situation whereby Ireland could
participate in the establishment, by popular consent, of a Gaelic federation,
with, say, Scotland and Wales, following the acceptance of religious
sovereignty by those, in the main, fellow Gaelic nations.
291. The
unrighteousness/unreasonableness of the State, which is fundamentally feminine
in its objectivity, may be held to contrast with the
righteousness/reasonableness of the Church, which is essentially masculine in
its subjectivity.
292. The State can, in certain instances, become a means to an
ecclesiastical end, rather than an end-in-itself.
293. When the State
strives to become an end-in-itself, it makes war on the Church in the interests
of its atheistic diabolism.
294. The authoritarian State is effectively superfeminine in its
unclearness, which strives to exclude from itself all that pertains, through
holiness, to supermasculinity.
295. The parliamentary State, being clear, tolerates the
masculinity of the Church even when it defers, through Constitutional Monarchy,
to authoritarian traditions.
296. Just as the
authoritarian State is effectively a Superstate in its superfemininity, so the
totalitarian Church, the universal Church, will be effectively a Superchurch in
its supermasculinity.
297. The antithesis
between autocratic and theocratic forms of the State and the Church, loosely
corresponding to fire and air, was increasingly superseded, from the sixteenth
century, by the Protestant-inspired compromise between democratic and
bureaucratic forms of the State and the Church, corresponding, by contrast, to
water and vegetation, both of which could be regarded as reflecting a 'fall'
from the noumenal planes of diabolic/divine compromise to the phenomenal planes
of feminine/masculine compromise, as from Limbo to the World.
298. It remains for
the World to be democratically overcome, as purgatory and the earth,
corresponding to watery femininity and vegetative masculinity, draw farther
apart in subordinate relation to a Heaven liberated from Hell, and hence from
the dichotomous relativity of Limbo.
299. Such a triadic Beyond would necessarily exclude all forms of
authoritarianism, including, not least, the political.
300. My symbol for
this Beyond and the Social Transcendentalist ideology (stretching from
civilized humanism at the bottom to cultural transcendentalism at the top)
which endorses it should include, besides the masculine sign in parallel
juxtaposition with the third band of an inverted CND emblem, the feminine sign
in parallel extension beneath the vertical band, thereby symbolizing the
reconciliation of feminine and masculine elements to the Supercross, as I
prefer to regard the principal emblem of what is, after all, essentially a
Superchristian ideology.
301. There is a sense
in which not only would the Centre transcend both state and church, as
traditionally understood, but their principal figureheads as well, the
Messianic Redeemer of the People (from republican 'sins of the world' to
Centrist 'graces of the Beyond') subsuming and transmuting both monarchic and
papal traditions, as state and church are reconciled to the Centre, the context
of popular religious sovereignty which I loosely identify with 'Kingdom Come'.
302. There would thus
be an end not only to monarchy but to papacy as well, since the Centre,
striving for transcendence of state/church relativity, could not be subservient,
in any degree, to the Vatican.
303. The coming of
Social Transcendentalism and its corollary of popular religious sovereignty
would therefore require a 'declaration of independence', unilateral if
necessary, from the Vatican, so that neither papacy nor monarchy could impede
the development of religious freedom in moral self-determination.
304. I have always
been extremely suspicious of ediculated buildings, since their triangular
pediments bespeak a Superheathen correlation which goes all the way back, in
fundamentalist fashion, to the Cosmos.
305. It seems to me
highly unlikely that anyone habituated to living in and/or functioning from
ediculated buildings ... would have any great longing for a Superchristian
alternative to the Creator-bound enslavement which such an architectural style
betrays!
306. Thus
one can only be pessimistic that the Pope, for instance, would be capable of
endorsing a concept of divinity, based in the lungs, which 'flew in the face'
of cosmic fundamentalism.
307. It
is well known that, in his writings, Pope John Paul II regards Buddhism as
atheistic in its self-centredness, and thus a threat to Bible-based notions of
God as 'Creator of the Universe', etc.
308. The present pope
would have scant regard for transcendentalism and the contention that,
ultimately, supreme being derives from one's being into the lungs as one rises
on wings of calming breath towards a joyful summit, the heavenly goal of the
superman.
309. Rather, he would
revert, in due theological fashion, to the Bible, specifically the Old
Testament, where, in Genesis, God is identified (in primal terms, be it noted)
with a creative force behind stars, suns, planets, etc.
310. Such theological
primitivism, which effectively defers not to primal divinity but to primal
devility in its stellar-over-solar fundamentalism, is only to be expected from
a theologian, particularly a high-ranking one, since priests are enslaved to
the Bible and cannot or dare not think for themselves, but only in relation to
what the Bible tells them and what is expected of their priestly vocation.
311. So long as the
People are subject to the sway of Bible-ruled Fundamentalists, they - and males
in particular - will continue to be held back from true religion and the
self-affirmation/realization that such an attainment culturally implies.
312. It should be for
the People to decide for themselves, democratically within the framework of the
contemporary State, whether or not they want deliverance from theological
primitivism and the opportunity, in contrast, to embrace theosophical
radicalism, whether with regard to supreme being at the top, supreme taking in
the middle, or supreme giving at the bottom, which is to say, whether with
regard to a supermasculine heaven, a masculine earth, or a feminine purgatory
... in what I have termed the triadic Beyond.
313. Hell is always to
be found on the space-time axis of 'falling fire', and nowhere else!
314. Heaven is always
to be found on the time-space axis of 'rising air', and nowhere else!
315. Purgatory is
always to be found on the volume-mass axis of 'falling water', and nowhere
else!
316. The Earth is
always to be found on the mass-volume axis of 'rising vegetation', and nowhere
else!
317. Everybody knows
that Hell is evil (because noumenally objective, or objective, in other words,
in relation to space-time) and Heaven good (because noumenally subjective, or
subjective in relation to time-space).
318. Likewise
everybody knows, or should know, that Purgatory is evil (because phenomenally
objective, or objective, in other words, in relation to volume-mass) and the
Earth good (because phenomenally subjective, or subjective in relation to
mass-volume).
319. Doubtless, one
could distinguish objective from subjective in relation to sensuality and
sensibility in terms of antiselves vis-à-vis selves.
320. Hence one could
distinguish the antiselves of eyes and heart in relation to space-time from the
selves of ears and lungs in relation to time-space.
321. Likewise one could
distinguish the antiselves of tongue and womb in relation to volume-mass from
the selves of phallus and brain in relation to mass-volume.
322. Thus the
antiselves would be aligned with the unconscious/unnatural, whether in noumenal
or phenomenal terms, and therefore be unrighteous/unreasonable in their
objectivity.
323. Conversely, the
selves would be aligned with the conscious/natural, whether in phenomenal or
noumenal terms, and therefore be righteous/reasonable in their subjectivity.
324. Antiselves, being
objective, are negative, whereas selves, being subjective, are positive - the
former either diabolic or feminine (depending on the planes) and the latter
either masculine or divine (depending on the planes).
325. The antiself will
correspond, on whichever plane, to other-indulgence in its selflessness, while
the self corresponds, on whichever plane, to self-indulgence in its
selfishness.
326. Hence to contrast
the noumenal selflessness of the eyes and the heart within space-time
other-indulgence with the noumenal selfishness of the ears and the lungs within
time-space self-indulgence.
327. Hence to contrast
the phenomenal selflessness of the tongue and the womb within volume-mass
other-indulgence with the phenomenal selfishness of the phallus and the brain
within mass-volume self-indulgence.
328. In the West, and these days in particular, self-indulgence
is virtually a term of disrepute. Yet
the self-indulgent is ever either masculine (in phenomenal subjectivity) or
divine (in noumenal subjectivity), and contrasts with the diabolic and/or
feminine nature of other-indulgence.
329. Really, it is
because the twentieth century was primarily a Superheathen/Heathen age ... in
which objective values took precedence over (formerly discredited) subjective
ones ... that this immoral situation exists at all.
330. The twenty-first
century will, hopefully, witness a revolutionary 'rebirth' of subjectivity ...
in which Christian/Superchristian values will begin to 'turn the tables' on the
current unhappy situation, making the individual once again of more
significance than the societal collective.
331. For morality adheres, in subjective
self-affirmation/realization, to the masculine and supermasculine individual,
who must rise and stand up for himself/his self in the face of female
opposition.
332. Only thus will
there be an end to Superheathen domination, as Christian and Superchristian
assert their nonconformist and transcendentalist values in a triadic Beyond in
which the humanist values of the Heathen are kept in their rightful place down
below ... in what would be a purgatorial basis upon which both the Earth
and Heaven, corresponding to vegetation and air, could rise towards perfect
self-indulgence.
333. Self-indulgence of
the ego that uses self-affirmation in subjective sensuality as a means to
sensual self-realization, positive outer power leading to positive outer glory
in due primal virtuous course.
334. Self-indulgence
of the ego that uses self-affirmation in subjective sensibility as a means to
sensible self-realization, positive inner power leading to positive inner glory
in due supreme virtuous course.
335. Other-indulgence
of the anti-ego that uses antiself-affirmation in objective sensuality as a
means to sensual antiself-realization, negative outer power leading to negative
outer glory in due primal vicious course.
336. Other-indulgence
of the anti-ego that uses antiself-affirmation in objective sensibility as a
means to sensible antiself-realization, negative inner power leading to
negative inner glory in due supreme vicious course.
337. One should
carefully distinguish the 'son of man' from the 'Son of God', since whereas the
one is masculine and nonconformist, the other is supermasculine and
transcendentalist.
338. He who is 'son of
man' uses the ego to rise from nature to consciousness, reasonable power to
righteous glory through the virtue of phenomenal self-indulgence.
339. He who is 'Son of
God' uses the superego to rise from supernature to superconsciousness,
supersensible power to super-righteous glory through the virtue of noumenal
self-indulgence.
340. Thus whereas the
'son of man' uses his ego to affirm the brain in the interests, ultimately, of
conscious self-realization, the 'Son of God' uses his superego to affirm the
lungs in the interests, ultimately, of superconscious self-realization.
341. One could also
have the sensual contexts of outer self-indulgence, in which the 'son of man'
uses his ego to affirm the phallus in the interests, ultimately, of orgasmic
self-realization, while the 'Son of God', a subman, uses his subego to affirm
the ears in the interests, ultimately, of aural self-realization through, for
instance, music.
342. Reference to the
word 'son' in relation to 'man' and to 'God' should be identified with
devotion, since one is only a 'son of man and/or 'Son of God' by being a
devotee, through either ego or superego, of that which specifically pertains to
man and God.
343. Thus the
phenomenal 'son', the 'son of man', is a devotee, in sensuality, of the phallus
and, in sensibility, of the brain, while the noumenal 'son', the 'Son of God',
is a devotee, in sensuality, of the ears and, in sensibility, of the lungs.
344. Although it is
preferable to be a devotee of male and/or divine attributes in sensibility than
in sensuality, given to inner self-indulgence rather than to outer
self-indulgence, it cannot be logically argued that the sensual devotee is evil
compared to his sensible counterpart. On
the contrary, his is simply a lower form of self-indulgence.
345. I cannot now
contend, as formerly, that deliverance from phallus to brain in phenomenal
self-indulgence is from Antichrist to Christ, as though from evil to good. On the contrary, it would be from an outer
good to an inner good, which is to say, from masculine sensuality to
sensibility, a 'son of man' in mass to a 'son of man' in volume.
346. Likewise, I
cannot contend, in former vein, that deliverance from ears to lungs in noumenal
self-indulgence is from Antispirit to Holy Spirit, as though from evil to
good. On the contrary, such a
deliverance would be from outer good to inner good, which is to say, from
submasculine sensuality to supermasculine sensibility, a 'Son of God' in time
to a 'Son of God' in space.
347. If the term
'Antichrist' cannot be applied to self-affirmation of the phallus, then to what
or whom can it be applied? Answer: to
that which stands in watery opposition to the phallus and/or
brain ... as phenomenal other-indulgence. In other words, to the
feminine realm of purgatory.
348. Hence the
'Antichrist' would be a term having reference to that which was feminine as
opposed to masculine, and which could therefore be identified with those
unconscious/unnatural attributes of the tongue and/or womb which make, in due
other-indulgent fashion, for an unrighteous/unreasonable outcome.
349. Likewise, the
'Antispirit' would be a term having reference to that which was superfeminine
and/or subfeminine (in the noumenal sensuality and sensibility of space-time)
as opposed to submasculine and/or supermasculine (in the noumenal sensuality
and sensibility of time-space), and which could therefore be identified with
those unconscious/unnatural attributes of the eyes and the heart which make, in
due other-indulgent fashion, for an unrighteous/unreasonable outcome.
350. Humanism,
to the extent that it is Heathen, is anti-nonconformist, and thus effectively a
thing, in its feminism, of the Antichrist, viz. woman.
351. Fundamentalism,
to the extent that it is Superheathen and/or Subheathen, is
anti-transcendentalist, and thus effectively a thing, in its diabolism, of the
Antispirit, viz. the Devil.
352. Thus the
objective is ever against the subjective, whether on the phenomenal planes of
the feminine/masculine distinction between water and vegetation, or on the
noumenal planes of the diabolic/divine distinction between fire and air. Woman is effectively anti-man and the Devil
... anti-God.
353. Being anti-man
(against men) in feminine objectivity is equivalent to being anti-'son of man',
and hence anti-mind (against mind), while being anti-God (against God) in
diabolic objectivity is equivalent to being anti-'Son of God', and hence
anti-spirit (against spirit).
354. That which is
anti-mind is the id, which is its instinctual antithesis, whereas that which is
anti-spirit is the soul, which is its emotional antithesis.
355. Hence, in
phenomenal sensuality, the tongue is no less anti-phallus than, in phenomenal
sensibility, the womb is anti-brain, while the eyes are no less
anti-ears in noumenal sensuality than the heart is anti-lungs in noumenal
sensibility.
356. Similarly, the
phenomenal objectivity of humanism tends to exclude the phenomenal subjectivity
of nonconformism, and vice versa, while the noumenal objectivity of
fundamentalism tends to exclude the noumenal subjectivity of transcendentalism,
and vice versa.
357. The clear tends to exclude the unholy, the civilized ... the
philistine, while the unclear tends to exclude the holy, the barbarous ... the
cultural.
358. Punishment
punishes crime but excludes sin, while grace excludes crime but forgives sin.
359. Just as crime and
punishment are primary attributes, having a particle correlation, so sin and
grace are secondary attributes, in view of their wavicle correlation.
360. Every
axis, whether in sensuality or sensibility, can be subdivided into primary and
secondary components, the former scientific and political, the latter economic
and religious.
361. Science is always
barbarous/criminal in its unclearness, whereas
politics is always civilized/punishing in its clearness.
362. Economics is
always philistine/sinful in its unholiness, whereas
religion is always cultural/graceful in its holiness.
363. This is not to
overlook the distinctions, already drawn, between bona fide and 'bovaryized' manifestations of each of the
principal disciplines or subdivisions of any given axis.
364. The descent, in
both spatial space and repetitive time of the space-time axis, from fiery
fire/hellish hell to airy fire/heavenly hell via watery fire/purgatorial hell
and vegetative fire/earthy hell ... could be more abstractly defined as one
from the scientific per se of unclear unclearness to
the religious 'bovaryization' of holy unclearness via the political 'bovaryization'
of clear unclearness and the economic 'bovaryization' of unholy unclearness, as
from cosmology to fundamentalism via authoritarianism and feudalism.
365. The ascent, in
both sequential time and spaced space of the time-space axis, from fiery
air/hellish heaven to airy air/heavenly heaven via watery air/purgatorial
heaven and vegetative air/earthy heaven ... could be more abstractly defined as
one from the scientific 'bovaryization' of unclear holiness to the religious per se of holy holiness via the political
'bovaryization' of clear holiness and the economic 'bovaryization' of unholy
holiness, as from ontology to transcendentalism via totalitarianism and
corporatism.
366. The descent, in
both volumetric volume and massed mass of the volume-mass axis, from fiery
water/hellish purgatory to airy water/heavenly purgatory via watery
water/purgatorial purgatory and vegetative water/earthy purgatory ... could be
more abstractly defined as one from the scientific 'bovaryization' of unclear
clearness to the religious 'bovaryization' of holy clearness via the political per se of clear clearness and the economic
'bovaryization' of unholy clearness, as from chemistry to humanism via
parliamentarianism and socialism.
367. The ascent, in
both massive mass and voluminous volume of the mass-volume axis, from fiery
vegetation/hellish earth to airy vegetation/heavenly earth via watery
vegetation/purgatorial earth and vegetative vegetation/earthy earth ... could
be more abstractly defined as one from the scientific 'bovaryization' of
unclear unholiness to the religious 'bovaryization' of holy unholiness via the
political 'bovaryization' of clear unholiness and the economic per se of unholy unholiness, as from physics to
nonconformism via republicanism and capitalism.
368. In distinguishing
between primary and secondary attributes or disciplines on the basis of a
particle/wavicle dichotomy, one should also distinguish, in like manner,
between 'power from glory' and 'power to glory', allowing (unlike before) for
each tendency in both sensuality and sensibility.
369. Hence not only
can there be 'power to glory' in sensuality, there will be 'power from glory'
in sensibility, the former a secondary manifestation of sensuality
characterized by a wavicle preponderance, and the latter a primary
manifestation of sensibility characterized by a particle preponderance.
370. The primary, having reference to particles, whether
elemental (in science) or molecular (in politics), will reflect an impersonal
manifestation of sensuality/sensibility.
371. By contrast, the
secondary, having reference to wavicles, whether molecular (in economics) or
elemental (in religion) will reflect a personal manifestation of
sensuality/sensibility.
372. One could argue
that the primary is centrifugal and the secondary centripetal, but either can
be objective or subjective, depending on the plane.
373. This distinction
between impersonal and personal in sensuality and sensibility means that
whatever is affiliated to the one, being primary, will have power stemming from
glory, whereas the other, being secondary, will have power aspiring towards
glory.
374. This, to repeat, is a distinction between science and
politics on the one hand and ... economics and religion on the other hand, whether
in sensuality (external) or sensibility (internal).
375. Hence we can
distinguish more comprehensively the impersonal from the personal forms of
sensuality/sensibility within space-time on the basis of a dichotomy between
'falling fire' and 'falling hell' - the former having diagonal reference to a
Star(s)-Venus axis, and the latter to an eyes-heart axis.
376. Likewise we can
distinguish more comprehensively the impersonal from the personal forms of
sensuality/sensibility within time-space on the basis of a dichotomy between
'rising air' and 'rising heaven' - the former having diagonal reference to a
Sun-Saturn axis, and the latter to an ears-lungs axis.
377. Similarly, we can
distinguish more comprehensively the impersonal from the personal forms of
sensuality/sensibility within volume-mass on the basis of a dichotomy between
'falling water' and 'falling purgatory' - the former having diagonal reference
to a Moon-Oceanic axis, and the latter to a tongue-womb axis.
378. Finally, we can
distinguish more comprehensively the impersonal from the personal forms of
sensuality/sensibility within mass-volume on the basis of a dichotomy between
'rising vegetation' and 'rising earth' - the former having diagonal reference
to a Terrestrial-Mars axis, and the latter to a phallus-brain axis.
379. Both the
Star(s)-Venus and the eyes-heart axes, corresponding to space-time, are
equivalent to materialism, except that where the former is an impersonal
manifestation of materialism in external and internal terms, the latter is its
personal manifestation thereof.
380. Both the
Sun-Saturn and the ears-lungs axes, corresponding to time-space, are equivalent
to idealism, except that where the former is an impersonal manifestation of
idealism in external and internal terms, the latter is its personal
manifestation thereof.
381. Both the
Moon-Oceanic and the tongue-womb axes, corresponding to volume-mass, are
equivalent to realism, except that where the former is an impersonal
manifestation of realism in external and internal terms, the latter is its
personal manifestation thereof.
382. Both the
Terrestrial-Mars and the phallus-brain axes, corresponding to mass-volume, are
equivalent to naturalism, except that where the former is an impersonal
manifestation of naturalism in external and internal terms, the latter is its
personal manifestation thereof.
383. The impersonal, to repeat, is either scientific (in
elemental particles) or political (in molecular particles), whereas the
personal is either economic (in molecular wavicles) or religious (in elemental
wavicles).
384. Thus whether one
believes in an impersonal deity or in a personal deity will depend, to a large
extent, upon whether one is primarily identifiable with either science/politics
or economics/religion, the former options centrifugal and the latter options
centripetal, as befitting their particle/wavicle differentials.
385. The term 'deity'
should be interpreted to include diabolic, divine, feminine, or masculine
alternatives, in sensuality no less than in sensibility.
386. Everybody
believes in some deity, whether outer impersonal/personal or inner
impersonal/personal, sensual or sensible, but only the inner personal (in
sensibility) will do proper justice to economics/religion, whether in terms of
'bovaryized' or bona fide adherence thereof.
387. 'Power from
glory' is not necessarily evil in relation to 'power to glory'; it is simply
contrary to it ... as impersonal to personal, primary to secondary, particles
to wavicles, extrovert to introvert.
388. Hence the
impersonality of vegetation, for instance, is not Antichrist in relation to the
personality of the phallus. It is simply
the impersonal form of outer mass, subjectively diverging as opposed to
converging in phenomenal sensuality.
389. That which is
evil is, in any case, primarily objective, whether in sensuality or
sensibility, and thus associated with unconscious/unnatural processes which
will either diverge (as 'power from glory') or converge (as 'power to glory')
in straight as opposed to circular terms, given their rectilinear as opposed to
curvilinear basis.
390. One can be a
subjective extrovert, diverging curvedly in sensuality or sensibility, no less
than an objective introvert, converging pointedly in sensuality or sensibility.
391. Contrary to the
impression I may have given some while ago, the sensualities and sensibilities
are just as capable of diverging impersonally as of converging personally,
although I hold that convergence is more germane to the subjective sensualities
and sensibilities than to their objective counterparts, which remain closer, in
consequence, to their impersonal bases, in the Cosmos, of science and politics.
392. Hence, in
sensuality, the eyes and the tongue, being primarily objective in noumenal and
phenomenal terms respectively, will never be as naturally disposed to
converging as the ears and the phallus.
393. Likewise, in
sensibility, the heart and the womb, being primarily objective in noumenal and
phenomenal terms respectively, will never be as naturally disposed to
converging as the lungs and the brain.
394. Not altogether
surprisingly, this is because the objective sensualities and sensibilities are
given to unconscious/unnatural processes rather than to conscious/natural ones
... after the manner of their subjective counterparts.
395. Nevertheless, the
capacity for both convergence and divergence will accrue to each of the
sensualities and sensibilities, bearing in mind their atomic relativity.
396. Hence there will
be instances, not least of all in scientific and political contexts, when it
would be more logical to identify a given sensuality and/or sensibility with
either fire, air, water, or vegetation ... than with, say, Hell, Heaven,
Purgatory, or the Earth. Such contexts
would of course be reflective of a divergence from 'glory to power' in due
impersonal fashion.
397. Adherence to
impersonal deity, whether in sensuality or in sensibility, has nothing
religious about it at all but is, as I hope to have shown, germane to either a
scientific or a political orientation.
398. Consequently
there is no question of belief in either external (sensuality) or internal
(sensibility) impersonal deities having anything whatsoever to do with
religion. On the contrary, such deities,
deriving from various stars and/or planets, are subversive of religion, which
is centred in personal deity, whether externally (in sensuality) or internally
(in sensibility).
399. Literal belief in
certain stars and/or planets would be as impersonal as it is possible to get,
whereas extrapolations from such cosmic entities to anthropomorphic symbols
would more parallel the divergent use of sensuality and/or sensibility in
'power from glory', a less absolute but nonetheless still demonstrably
scientific and/or political alternative that would be no less subversive of
religion.
400. In this respect, the Old Testament is guilty of religious
subversion through the anthropomorphic figure of Jehovah, the 'Creator of the
Universe', etc., whose affiliation with scientific impersonality through 'power
from glory' is all too apparent.
401. Astrology is more
literally subversive of religion, and thus more unequivocally 'scientific', in
its pseudo-religious adherence to stellar and planetary 'influences'.
402. Since religion is about one's relationship to personal
deity, and beyond the philistinism of sin to the culture of grace, it is
profoundly individualistic in its devotion to personal experience.
403. Whether your
grace is sensual or sensible, outer or inner, and whether it corresponds to a
diabolic, feminine, or masculine 'bovaryization' of deity rather than to a
divine per se in the ears and/or lungs, it
remains essentially an individual affair that stems from personal experience.
404. The higher you go
in religious terms, the more individual and personal your experience becomes,
since it is something that can only be experienced independently of others.
405. The
collectivization of persons in institutional frameworks like churches has the
effect of diminishing personal experience and encouraging the growth of
religiously subversive tendencies more symptomatic of politics and science in
their pseudo-religious impersonality.
406. Religious
collectives are really a contradiction in terms, since they make the individual
more vulnerable to objectivity, and thus to divergent tendencies which only
thrive in the collective.
407. Doubtless this is
one of the main reasons why institutional religions are fundamentally
scientific and/or political in their deference, via priests, to impersonal
deities, of whom 'the Creator', 'the Almighty', and other such anthropomorphic
variations on an objective theme remain chiefly characteristic.
408. A religion ruled
by science is not only false; it may well be dangerous and/or evil, depriving
people of true moral insight.
409. If Social
Transcendentalism is to avoid making the same mistake as Roman Catholicism and
the Christian Churches in general, it must ensure, if and when elected, that
the respective 'tier centres' of the triadic Beyond develop into places to
which people go in order to get their dope and/or spiritual
instruction/information, but from which they quickly return home again, thereby
permitting access to everyone or, at any rate, to a great many more people than
would otherwise be possible.
410. Religious
devotion, whether in contemplative or meditative self-indulgent terms, should
be conducted in private, not in public, given its profoundly personal nature.
411. Were the centres
to follow the collectivistic example of churches, they would soon become places
where spirituality was corrupted by adherence to impersonal deity, even to the
cosmic level of Saturn or some anthropomorphic extrapolation thereof.
412. Therefore in and
out, in and out, in a continuous cycling of religious devotees anxious to avoid
compromising their personal individuality with the time-honoured beast of
impersonal collectivity.
413. One should
contrast the worship of impersonal deity with the kinship of personal deity,
the former centrifugal in either other- or self-indulgent terms, depending on
the axis, and the latter centripetal in either other- or self-indulgent terms,
depending, once again, on the axis.
414. Only
self-indulgence is commensurate with the 'Kingdom Within', but only the noumenally
subjective ultimate form of self-indulgence (in the lungs) is commensurate with
the kinship of true deity, the power that leads (the superman) to the glory of
supreme being.
415. Kinship
with the phenomenal and/or noumenal personal self, as opposed to kinship with
the noumenal and/or phenomenal personal antiself: the former making for
introverted self-indulgence, the latter for introverted other-indulgence.
416. Worship of the
phenomenal and/or noumenal impersonal self, as opposed to worship of the
noumenal and/or phenomenal impersonal antiself: the former making for
extroverted self-indulgence, the latter for extroverted other-indulgence.
417. There is thus a
sense in which while kinship with the flesh and/or brain on the one hand, and
with the ears and/or lungs on the other hand ... makes for introverted
self-indulgence, kinship with the tongue and/or womb on the one hand, and with
the eyes and/or heart on the other hand ... for introverted other-indulgence.
418. Conversely, there
is thus a sense in which while worship of the terrestrial aspect of the Earth
and/or Mars on the one hand, and of the Sun and/or Saturn on the other hand ...
makes for extroverted self-indulgence; worship of the Ocean(s) and/or the Moon
on the one hand, and of the Star(s) and/or Venus on the other hand ... for
extroverted other-indulgence.
419. Hence it is my
belief that self-indulgence can always be identified with subjectivity, whether
in personal or impersonal terms, and other-indulgence, by contrast, with
objectivity, again whether in personal or impersonal terms.
420. While that which,
being phenomenally subjective, is masculine can always be identified with
self-indulgence; whatever is feminine, being phenomenally objective, should
always be identified with other-indulgence.
421. While that which,
being noumenally subjective, is divine (submasculine/supermasculine) can always
be identified with self-indulgence, whatever is diabolic
(superfeminine/subfeminine), being noumenally objective, should always be
identified with other-indulgence.
422. The
masculine/divine corollary of self-indulgence is antiself-denial, while the
diabolic/feminine corollary of other-indulgence is self-denial.
423. Antiself-denial
of the eyes and/or heart in order to affirm the ears and/or lungs is the divine
counterpart to masculine antiself-denial of the tongue and/or womb in order to
affirm the phallus and/or brain.
424. Self-denial of
the ears and/or lungs in order to affirm the eyes and/or heart is the diabolic
counterpart to feminine self-denial of the flesh and/or brain in order to
affirm the tongue and/or womb.
425. Other-indulgence
follows from affirmation of antiself, whether in phenomenal or noumenal terms,
and affirmation of antiself is only credible from a feminine and/or diabolic
point of view.
426. Self-indulgence
follows from affirmation of self, whether in phenomenal or noumenal terms, and
affirmation of self is only credible from a masculine and/or divine standpoint.
427. Self-denial by
females, whether noumenal or phenomenal, paves the way for affirmation of the
antiself in due other-indulgent fashion, whereas antiself-denial by males,
whether phenomenal or noumenal, paves the way for affirmation of the self in
due self-indulgent fashion.
428. God is the highest
(noumenal) form of self-indulgence and the Devil, by contrast, the highest
(noumenal) form of other-indulgence.
429. Man is the lowest
(phenomenal) form of self-indulgence and woman, by contrast, the lowest
(phenomenal) form of other-indulgence.
430. More accurately,
the evolution of God, within time-space idealism, from the lowest form of
self-indulgence through the ears to the highest form of self-indulgence through
the lungs ... is accompanied by the devolution of the Devil, within space-time
materialism, from the highest form of other-indulgence through the eyes to the
lowest form of other-indulgence through the heart.
431. Likewise, the
evolution of man, within mass-volume naturalism, from the lower form of
self-indulgence in the phallus to the higher form of self-indulgence in the
brain ... is accompanied by the devolution of woman, within volume-mass
realism, from the higher form of other-indulgence in the tongue to the lower
form of other-indulgence in the womb.
432. Thus 'lowest' and
'highest' are properly germane to the noumenal absolutism of time and space,
whereas 'lower' and 'higher' are properly germane to the phenomenal relativity
of mass and volume.
433. To contrast the
reasonableness/righteousness of coitus as it proceeds from nature to
consciousness, copulation to orgasm in the penis, with the
unreasonableness/unrighteousness of conception, which
proceeds from unnature to unconsciousness, pregnancy to childbirth in the womb.
434. Coitus
culminates in the pleasure of orgasm, its righteous raison d'être, while conception culminates
in the pain of childbirth, its unrighteous raison d'être.
435. It is because the
female is more identifiable, in her femininity, with water than vegetation,
with purgatory than earth, that she can accept the pain which childbirth
inflicts upon her flesh, as though from a watery onslaught.
436. Pregnancy
brings woman knowledge of her antiself, and of her capacity to endure pain in
the interests of unnatural/unreasonable processes, to the greater end of motherhood.
437. It is not life
itself, for life is largely a vegetative/airy thing, so much as the ongoing
part played by fluidal and emotional processes which reconcile women to
pregnancy and, ultimately, childbirth.
438. One could argue
that it is the continuing participation of antilife, acting through the
antiselves, which reconciles women to the burden of nurturing life.
439. For life, especially in its male manifestation, is destined
to revolt against and establish its independence of antilife, Christ against
Antichrist, in the interests of masculine and divine possibilities, the latter
of which lead beyond life to Eternity.
440. There is nothing,
to repeat, unreasonable or unnatural about coitus, but there is a lot which is
unreasonable and unnatural about conception, which is why it is feminine.
441. For the feminine is the unnatural/unconscious basis from
which the masculine comes into the reasonableness and righteousness of nature
and consciousness, like the land from the sea.
442. Whether it is
nature from consciousness or nature to consciousness; whether, in other words,
impersonal or personal forms of phenomenal subjectivity are at issue, the
corollary is one of reasonableness and righteousness in relation to that which,
being masculine, is relatively good.
443. Whether it is
unnature from unconsciousness or unnature to unconsciousness; whether, in other
words, impersonal or personal forms of phenomenal objectivity are at issue, the
corollary is one of unreasonableness and unrighteousness in relation to that
which, being feminine, is relatively evil.
444. Whether it is
subnature and/or supernature from subconsciousness and/or superconsciousness,
or subnature and/or supernature to subconsciousness and/or superconsciousness;
whether, in other words, impersonal or personal forms of noumenal subjectivity
are at issue, the corollary is one of subreasonableness and/or
superreasonableness and subrighteousness and/or superrighteousness in relation
to that which, being divine, is absolutely good.
445. Whether it is
super-unnature and/or sub-unnature from super-unconsciousness and/or
sub-unconsciousness, or super-unnature and/or sub-unnature to
super-unconsciousness and/or sub-unconsciousness; whether, in other words,
impersonal or personal forms of noumenal objectivity are at issue, the
corollary is one of super-unreasonableness and/or sub-unreasonableness and
super-unrighteousness and/or sub-unrighteousness in relation to that which,
being diabolic, is absolutely evil.
446. Whereas, formerly,
I would have described sensuality and sensibility in terms of an alpha/omega
dichotomy, with things proceeding, in due objective or subjective fashion, from
alpha to omega, I now find myself in the privileged position of being able to
describe such a distinction in relation to either alpha or omega, depending on
the axis.
447. Hence rather than
to regard the space-time axis as proceeding from a sensual alpha to a sensible
omega, I can now regard it as proceeding, in due objective fashion, from a
sensual alpha to a sensible alpha, as from primal to supreme materialism.
448. Conversely, the
time-space axis can now be regarded as proceeding, in due subjective fashion,
from a sensual omega to a sensible omega, as from primal to supreme idealism.
449. Likewise the
mass-volume axis should now be regarded as proceeding, in due subjective
fashion, from a sensual omega to a sensible omega, as from primal to supreme
naturalism.
450. Conversely, the
volume-mass axis should now be regarded as proceeding, in due objective
fashion, from a sensual alpha to a sensible alpha, as from primal to supreme
realism.
451. Thus
objectivity would qualify for identification, whether in noumenal or phenomenal
terms, with alpha, whereas subjectivity should only qualify for identification
with omega on such terms.
452. Therefore fire
and water would be alpha elements on account of their objective bias,
whereas vegetation and air would be omega elements on account of their subjective
bias.
453. One could
accordingly speak of fundamentalism and humanism in terms of alpha religion,
but nonconformism and transcendentalism in terms of omega religion, the former
pair aligned, through objectivity, with fire and water respectively, while the
latter pair would be aligned, through subjectivity, with vegetation and air
respectively.
454. Fundamentalism is
no less behind humanism than ... transcendentalism is beyond nonconformism, but
where fundamentalism and transcendentalism are the alpha and omega of religion
in relation to the Devil and God, noumenal objectivity and subjectivity,
humanism and nonconformism are the alpha and omega of religion in relation to
woman and man, phenomenal objectivity and subjectivity.
455. In relation to personal
sensuality, the ears are transcendentalist compared to (the nonconformism of)
the phallus, whereas the eyes are fundamentalist compared to (the humanism of)
the tongue.
456. In relation to
personal sensibility, the lungs are transcendentalist compared to (the
nonconformism of) the brain, whereas the heart is fundamentalist compared to
(the humanism of) the womb.
457. In relation to
impersonal sensuality, the sun is transcendentalist compared to (the
nonconformism of) the earth (or vegetative aspect of the world), whereas the
stars are fundamentalist compared to (the humanism of) the moon.
458. In relation to
impersonal sensibility, Saturn is transcendentalist compared to (the
nonconformism of) Mars, whereas Venus is fundamentalist compared to (the
humanism of) purgatory (or watery aspect of the world).
459. As it ascends, so air transcends vegetation, whether in
sensuality or sensibility, with reference, for instance, to the ears or to the
lungs, no less than fire condescends to (the descent of) water below it,
whether with reference to the tongue or to the womb.
460. To contrast the
fundamentalism of space-time materialism with the transcendentalism of
time-space idealism, the alpha Behind with the omega Beyond.
461. To contrast the
humanism of volume-mass realism with the nonconformism of mass-volume
naturalism, the alpha Below with the omega Above.
462. Just as 'the Below' stems from 'the Behind', so 'the Above' leads to 'the
Beyond', alpha from alpha and omega to omega (Ashes to ashes and dust to
dust?).
463. Just as that
which, being of fire, is always fundamentalist, materialist, barbarous, and
diabolic, so that which is of air will always be transcendentalist, idealist,
cultural, and divine, whether in impersonal/personal sensuality or sensibility.
464. Just as that
which, being of water, is always humanist, realist, civilized, and feminine, so
that which is of vegetation will always be nonconformist, naturalist,
philistine, and masculine, whether in impersonal/personal sensuality or sensibility.
465. To contrast the
absolute evil (criminality) of noumenal objectivity through fire with the
absolute good (grace) of noumenal subjectivity through air.
466. To contrast the
relative evil (punishment) of phenomenal objectivity through water with the
relative good (sin) of phenomenal subjectivity through vegetation.
467. The idea that because grace is good, sin must be evil ... is
as mistaken as the contrary notion that because crime is evil, punishment must
be good.
468. In actuality, sin is no more evil than punishment good; sin
is simply less good (because phenomenal) than grace, the noumenal form of
self-indulgence, while punishment is simply less evil (because phenomenal) than
crime, the noumenal form of other-indulgence.
469. In other words,
phenomenal subjectivity is less good than noumenal subjectivity, vegetation
less good than air, while phenomenal objectivity is less evil than noumenal
objectivity, water less evil than fire.
470. In like fashion, man is less good, in his masculinity, than
God (more specifically, subman and/or superman), while woman is less evil, in
her femininity, than the Devil (more specifically, superwoman and/or subwoman).
471. Just as we noted
a distinction between egocentric self-indulgence as 'son of man' and
superegocentric (not to mention subegocentric) self-indulgence as 'Son of God',
so a distinction can be drawn between anti-egocentric other-indulgence as
'daughter of woman' and anti-superegocentric (not to mention
anti-subegocentric) other-indulgence as 'Daughter of the Devil'.
472. Just as one can
be a 'son of man/God' in sensuality or sensibility, as well as in impersonal or
personal terms in each case, so one can be a 'daughter of woman/the Devil' in
like external or internal, particle or wavicle, terms.
473. It is both
idolatrous and illogical to regard Christ as God, as though He were equivalent,
in personal terms, to the ears (in sensuality) and/or the lungs (in
sensibility).
474. One could
distinguish the earthy Christ from the 'Risen Christ', the masculine
nonconformist from the supermasculine transcendentalist, on the basis of 'son
of man' vis-à-vis 'Son of God', the former having reference to the brain and
the latter to the lungs, vegetation duly rising into air, wherein the earth is
saved to Heaven.
475. The concept of
Christ as 'son' of some procreative Father-figure traditionally associated with
the Creation but miraculously imposing upon a conceiving Mother-figure ... is
simply a heathen subversion (of what is effectively a devotional metaphor) that
panders to ignorance and superstition.
476. The overly
familial concept 'Son of God' serves to link the impersonal to the personal,
the 'Kingdom Without' to the 'Kingdom Within', as Old and New Testaments are
brought together in what some regard as a 'Holy Bible', but which is really a
juxtaposition and attempted fusion of Judaic and Christian traditions, neither
of which are particularly compatible.
477. I do not myself
believe that the Bible should survive the coming of Social Transcendentalism
and its corollary of religious sovereignty, which is why I would not hesitate
to deliver mankind from it in the interests of religious progress.
478. Fundamentally,
the Bible is rooted in unclearness, the fiery Creator-figure at the back of the
world, and such a barbarous deity is not even solar but stellar, which is to
say, anterior to the Satanic Fall.
479. All the
monotheistic revolution really did was to focus divine/diabolic attention on
the Galaxy, thereby moving away from the polytheism of galaxies in general
which had characterized earlier religions.
480. Instead of many
gods and many devils, monotheism established one God and one
Devil, viz. Jehovah and Satan, but it did not reverse the stellar/solar
relationship between the two, preferring to stick with the notion of God as
'First Mover' and the Devil as 'Fallen Rebel'.
481. In actuality,
that which corresponds to the stellar plane is noumenally objective, and hence
superfeminine, whereas that which corresponds to the solar plane is noumenally
subjective, and hence submasculine - a distinction, in other words, between
primal devility and primal divinity, as pertaining to spatial space and
sequential time.
482. Such a distinction
is not only characteristic of Jehovah and Satan, it is no less characteristic,
in my opinion, of Saul and David, the superfeminine king who drove into exile
the submasculine shepherd boy who had defeated Goliath - symbol, it seems to me, of diabolical
primacy.
483. The absence of a
Nietzschean 'transvaluation of values' in relation to the Bible, and the Old
Testament in particular, means that the Bible is responsible, in no small
measure, for the moral hypocrisy and delusion which has typified the
Judeo-Christian West, making it seem that the stellar plane is somehow morally
superior to the solar one.
484. Such a delusion
has played no small part, down the ages, in undermining male self-respect
vis-à-vis all that is female, and in keeping men morally enslaved to women,
contrary to their true interests.
485. It has also
played no small part, I believe, in fostering anti-Semitism, especially in
regard to those Jews who, not being upper class, have been regarded as Satanic,
and hence diabolic.
486. In actuality, it
is the Jehovah-slavering minority who are diabolical and the Satanic majority
comparatively divine, their submasculine beast-like subjectivity standing in
moral apartness from the superfeminine objectivity of those upper-class Jews
who remain closer to the likes of Saul (not to mention Moses) than to David in
respect of primal/sensual alignments.
487. Where the 'Star
of David' prevails, we can safely say that the Davidian majority have eclipsed
the Saulian minority; that, contrary to appearances, primal/sensual divinity
takes precedence over primal/sensual devility, Satan/David over Jehovah/Saul,
submasculine good over superfeminine evil.
488. Such a situation
is a precondition of salvation from sensual divinity to sensible divinity, from
ears to lungs in personal Godhead, or that which, in me, takes religious
precedence over the scientifically-based impersonal Godhead of the Sun and
Saturn, more correctly identifiable, it now seems to me, with primal and
supreme orders of divinity.
489. From the
alpha-most impersonal devility of the stars (with particular reference, within
monotheistic tradition, to whatever most approximates to a central star of the
Galaxy) to the alpha-least impersonal devility of Venus via the alpha-more
(relative to most) impersonal femininity of the moon and the alpha-less
(relative to least) impersonal femininity of purgatory (the watery aspect of
the world).
490. From the
omega-least impersonal divinity of the Sun to the omega-most impersonal
divinity of Saturn via the omega-less (relative to least) impersonal
masculinity of the earth (the vegetative aspect of the world) and the
omega-more (relative to most) impersonal masculinity of Mars.
491. From the
alpha-most personal devility of the eyes to the alpha-least personal devility
of the heart via the alpha-more (relative to most) personal femininity of the
tongue and the alpha-less (relative to least) personal femininity of the womb.
492. From the
omega-least personal divinity of the ears to the omega-most personal divinity
of the lungs via the omega-less (relative to least) personal masculinity of the
phallus and the omega-more (relative to most) personal masculinity of the
brain.
493. From the primal
noumenal objectivity of the alpha-most impersonal devility to the supreme
noumenal objectivity of the alpha-least impersonal devility via the primal
phenomenal objectivity of the alpha-more (relative to most) impersonal
femininity and the supreme phenomenal objectivity of the alpha-less (relative
to least) impersonal femininity.
494. From the primal
noumenal subjectivity of the omega-least impersonal divinity to the supreme
noumenal subjectivity of the omega-most impersonal divinity via the primal
phenomenal subjectivity of the omega-less (relative to least) impersonal
masculinity and the supreme phenomenal subjectivity of the omega-more (relative
to most) impersonal masculinity.
495. From the sensual
noumenal objectivity of the alpha-most personal devility to the sensible noumenal
objectivity of the alpha-least personal devility via the sensual phenomenal
objectivity of the alpha-more (relative to most) personal femininity and the
sensible phenomenal objectivity of the alpha-less (relative to least) personal
femininity.
496. From the sensual
noumenal subjectivity of the omega-least personal divinity to the sensible
noumenal subjectivity of the omega-most personal divinity via the sensual
phenomenal subjectivity of the omega-less (relative to least) personal
masculinity and the sensible phenomenal subjectivity of the omega-more
(relative to most) personal masculinity.
497. From the photon
elemental particles of the alpha-most impersonal devility to the photino
elemental particles of the alpha-least impersonal devility via the electron
molecular particles of the alpha-more (relative to most) impersonal femininity
and the electrino molecular particles of the alpha-less (relative to least)
impersonal femininity.
498. From the proton
elemental particles of the omega-least impersonal divinity to the protino
elemental particles of the omega-most impersonal divinity via the neutron
molecular particles of the omega-less (relative to least) impersonal
masculinity and the neutrino molecular particles of the omega-more (relative to
most) impersonal masculinity.
499. From the wavicle
elemental photons of the alpha-most personal devility to the wavicle elemental
photinos of the alpha-least personal devility via the wavicle molecular
electrons of the alpha-more (relative to most) personal femininity and the
wavicle molecular electrinos of the alpha-less (relative to least) personal
femininity.
500. From the wavicle
elemental protons of the omega-least personal divinity to the wavicle elemental
protinos of the omega-most personal divinity via the wavicle molecular neutrons
of the omega-less (relative to least) personal masculinity and the wavicle
molecular neutrinos of the omega-more (relative to most) personal masculinity.
501. More
comprehensively within each axis, from the photon elemental particles of the
alpha-most impersonal devility to the photino elemental wavicles of the
alpha-least impersonal devility via the photon molecular particles of the
alpha-more (relative to most) impersonal devility and the photino molecular
particles of the alpha-less (relative to least) impersonal devility.
502. From the proton
elemental particles of the omega-least impersonal divinity to the protino
elemental particles of the omega-most impersonal divinity via the proton
molecular particles of the omega-less (relative to least) impersonal divinity
and the protino molecular particles of the omega-more (relative to most)
impersonal divinity.
503. From the electron
elemental particles of the alpha-most impersonal femininity to the electrino
elemental particles of the alpha-least impersonal femininity via the electron
molecular particles of the alpha-more (relative to most) impersonal femininity
and the electrino molecular particles of the alpha-less (relative to least)
impersonal femininity.
504. From the neutron
elemental particles of the omega-least impersonal masculinity to the neutrino
elemental particles of the omega-most impersonal masculinity via the neutron
molecular particles of the omega-less (relative to least) impersonal
masculinity and the neutrino molecular particles of the omega-more (relative to
most) impersonal masculinity.
505. From the wavicle
elemental photons of the alpha-most personal devility to the wavicle elemental
photinos of the alpha-least personal devility via the wavicle molecular photons
of the alpha-more (relative to most) personal devility and the wavicle
molecular photinos of the alpha-less (relative to least) personal devility.
506. From the wavicle
elemental protons of the omega-least personal divinity to the wavicle elemental
protinos of the omega-most personal divinity via the wavicle molecular protons
of the omega-less (relative to least) personal divinity and the wavicle
molecular protinos of the omega-more (relative to most) personal divinity.
507. From the wavicle
elemental electrons of the alpha-most personal femininity to the wavicle
elemental electrinos of the alpha-least personal femininity via the wavicle
molecular electrons of the alpha-more (relative to most) personal femininity
and the wavicle molecular electrinos of the alpha-less (relative to least)
personal femininity.
508. From the wavicle
elemental neutrons of the omega-least personal masculinity to the wavicle
elemental neutrinos of the omega-most personal masculinity via the wavicle
molecular neutrons of the omega-less (relative to least) personal masculinity
and the wavicle molecular neutrinos of the omega-more (relative to most)
personal masculinity.
509. Not civilization
riding high at nature's expense, backed by (culture-excluding)
barbarism, but nature riding high at civilization's expense, fronted by
(barbarism-excluding) culture.
510. Such is the
essence of the Social Transcendentalist revolution that, centred in the Gaelic
peoples, must roll back the damage done to traditional Gaelic culture by
English civilization/British barbarism, in order that the Gaelic peoples may be
liberated from centuries of alien rule and join together in the development,
through religious sovereignty, of 'Kingdom Come' - which, in the effective
guise of a Centrist Federation, or Federation of Social Transcendentalist
Centres, would be the reverse of the United Kingdom.
511. Thus I foresee a
time when instead of the United Kingdom of Great Britain and Northern Ireland,
with the Republic of Ireland effectively 'beyond the pale' of what is
fundamentally a 'Kingdom of Hell', there will be a Centrist federation of
Ireland, Scotland, and Wales, with England (or, at any rate, the greater part
thereof) 'beneath the pale' of what will be a 'Kingdom of Heaven'.
512. This Centrist
Federation would give the Gaelic peoples security from the threat of resurgent
English domination, and permit the development of Superchristian culture to go
ahead unfettered by British barbarism.
513. Gaelic would be
the first language of the respective countries of this projected Union of
Social Transcendentalist Centres, since the development of culture requires a
cultural tongue if it is to be genuine and not merely an adjunct to
civilization.
514. Civilization, such
as the English inflicted upon the Gaelic peoples, can only be retained in a
dominant position if it is backed up by the barbarity of militarism, since the
feminine cannot, by itself, subdue the masculine and constrain it to a
subordinate status unless backed-up by diabolism, fire behind water, and a
scorched earth is accordingly trodden underfoot.
515. Such is the
method by which, first the English and then the British, water leading to fire,
set about the conquest and subjugation of Ireland, with disastrous consequences
not only for culture but nature too, since the unnatural manner in which nature
is subordinated to civilization results in the natural being twisted away from
its proper relationship with culture and rendered perversely accountable to the
twin evils of civilization and barbarism, punishment and crime, feminine and
diabolic raining down water and fire upon the masculine earth, which recoils
from the divine air and the possibility of graceful redemption of sin that this
latter holds out to it.
516. It is my belief
and hope that Eire will be the base from which the mainstream struggle with the
twin evils of English civilization and British barbarism will be conducted,
given the political independence of the Irish Republic from the United Kingdom.
517. Irishmen,
whatever side of the current border, will have to ask themselves whether they
are first and foremost Irish or British, Celtic or Saxon, and whether they can
live, in consequence, with the hegemony of civilization over nature at the expense
of culture or, on the contrary, find such a situation both ethnically and
morally unacceptable.
518. There would not
be half as many soldiers in the North of Ireland were the English not
determined to protect this false hegemony (of civilization over nature) from
the very real threat posed by Irish nationalism and its corollary of Gaelic
culture.
519. As a Social
Transcendentalist, I am not, however, specifically on the side of Catholics
against Protestants or of Protestants against Catholics, but solely on the side
of the transmutation and transcendence of both Catholic (Irish and Roman) and
Protestant (Anglican and Puritan) traditions in relation to my projected
triadic Beyond.
520. I believe that
the majority of Protestants have just as much entitlement to this triadic
Beyond as their Catholic counterparts, but that they will have to
democratically decide between themselves whether to remain under the domination
of hard-line loyalists or to reject such a dominion in the interests of both
ethnic and moral progress.
521. There is only
really one rogue in Northern Ireland, and this, despite its criminal nature and
ideological irrelevance, is not Republicanism, nor even the presence of the
British Army, but hard-line loyalism of the Orange/Dissenter persuasion whose
fundamentalist intransigence is the principal reason why Ireland is currently
divided, and why Catholic, not to mention Gaelic, culture is effectively put
'beyond the pale' of what happens to be a sorry testimony to the barbarous
legacy of British imperialism.
522. An Ireland united under Social Transcendentalism, with
religious sovereignty for humanists, nonconformists, and transcendentalists of
a post-Christian, and thus Superchristian ilk, would have no place for the barbarism
of hard-line Orangemen, whose Dissenter dissension is a mark of their ungodly
will.
523. Dissenters who
converted to (presumably) Puritanism ... would not incur the judgemental
penalty of being 'beneath the pale', in the event of a majority mandate for
Irish unity based on the culturally-ascendant principles of religious
sovereignty, but would, as Puritans, be entitled to take their place in the
nonconformist tier of the triadic Beyond.
524. I would not
personally wish to acquire Northern Ireland through violence, since that would
be no way to advance what I believe to be an ultimate religious framework, and,
besides, Social Transcendentalism can have no interest in territorial
acquisitions per se, as though that was what
really mattered. But I am quietly
confident that the British Army could and would, in the event of loyalist
intransigence, be prepared to remove to permanent exile those Orangemen whose
continued irrational opposition to Irish unity on the most honourable of bases,
i.e. in relation to religious sovereignty, was an obstacle to the attainment of
lasting peace not only in Ireland, but throughout the British Isles as a whole.
525. I say this from
the sure knowledge that the solution to Ireland's divided predicament can only
be achieved on the basis of co-operation with a Britain moving towards
devolution/disestablishment of, in particular, Scotland and Wales, with the
prospect of a Centrist Federation waiting in the wings, a federation to which
people of all religious traditions can be reconciled in the light of its
cultural applicability to countries with which Ireland has close ancestral
ties.
526. By a converse
token, I do not foresee much prospect of meaningful devolution/disestablishment
for Scotland and Wales except in relation to the development, further down the
line, of federal unity with Ireland, since devolution from Britain is only
meaningful, it seems to me, in relation to a return, on a much superior basis
than hitherto, to Gaelic culture, which is something common to all these
countries.
527. Even England
might eventually be in a position to embrace culture in the Social
Transcendentalist framework of the triadic Beyond, but
not before radical changes had come to pass, including realization of the
considerable potential for racial transmutation which currently exists in such
abundance.
528. Yet that, I
believe, would happen in relation to the wider framework of the European Union,
not in relation to the Centrist federation of Ireland, Scotland, and Wales
principally, which would continue to function within the EU.
529. Because the
distinction between noumenal and phenomenal planes is of upper class and lower
class (not to mention upper case and lower case distinctions between, for
instance, God and the Devil on the one hand, and man and woman on the other),
it is also, in no small measure, one in which slimness or thinness is
contrasted with plumpness or fatness, as we distinguish those who are biased
towards time and/or space from their lower-class counterparts down below in
volume and/or mass.
530. Thus it can be
contended that whereas upper-class people are generally slim, their lower-class
counterparts are if not fat then certainly more likely to be plump, as
befitting their more phenomenal physical constitutions in volume and mass,
constitutions less ethereal than corporeal.
531. When we
distinguish, within the noumenal planes of space and time, females from males,
the females, corresponding to ladies, are either superfeminine in spatial space
or subfeminine in repetitive time, whereas the males, corresponding to
gentlemen, are either submasculine in sequential time or supermasculine in
spaced space.
532. When we
distinguish, within the phenomenal planes of volume and mass, females from
males, the females, corresponding to women, are either sensually feminine in
volumetric volume or sensibly feminine in massed mass, whereas the males,
corresponding to men, are either sensually masculine in massive mass or
sensibly masculine in voluminous volume.
533. Thus we may infer
that while slimness in a female is more likely to correlate with a space-time
bias than a volume-mass one, slimness in a male is more likely, by contrast, to
correlate with an orientation towards time-space than towards mass-volume.
534. Thus while slimness
for a female is indicative of a diabolic bias within the metachemical (fiery)
axis of space-time, slimness for a male indicates a divine bias within the
metaphysical (airy) axis of time-space.
535. Conversely, while
plumpness for a female is indicative of a feminine bias within the chemical
(watery) axis of volume-mass, plumpness for a male indicates a masculine bias
within the physical (vegetative) axis of mass-volume.
536. Just as it is preferable,
because less evil, to be of water than fire, of Purgatory than Hell, so it can
only be preferable, from a female point of view, to be plump rather than thin,
given the correlation of plumpness with volume-mass.
537. Conversely, just
as it is preferable, because more good, to be of air than vegetation, of Heaven
than Earth, so it can only be preferable, from a male standpoint, to be slim
rather than plump, given the correlation of slimness with time-space.
538. Hence the
upper-class female or, 'lady', is at a moral or, more correctly in relation to
the objectivity of the contexts in question, immoral disadvantage compared to
the lower-class female, while the upper-class male, or 'gentleman', is at a
moral advantage, within the subjective options at issue here, to the
lower-class male.
539. One could say
that whereas the lower-class female, or woman, signifies punishment over crime
in her femininity, the lower-class male, or man, signifies sin over grace in
his masculinity.
540. Thus whilst it might
be demonstrably more advantageous to be a lower-class female than an
upper-class one, a plump woman than a thin lady, it would not be demonstrably
more advantageous to be a lower-class male than an upper-class one, a plump man
than a thin gentleman.
541. I can conceive of
a society or ideology that sought to free mankind from the rule, effective or
otherwise, of upper-class females, but it would be a somewhat foolish type of
society or ideology that sought to deprive mankind of the leadership, where applicable,
of upper-class males, particularly those gentlemen whose spirituality would
qualify them for association with supermen.
542. Supermen,
remember, can only flourish on the shoulders of men, while men can only
flourish on the backs of women, who would stand lowest in the hierarchy of
Superchristian life - civility as the foundation of nature and culture.
543. This is contrary
to hierarchies rooted in the Superheathen, in which men stand below women and
women below superwomen, whose barbarous rule subordinates nature and civility
to itself.
544. The triadic
Beyond of Social Transcendentalism would have the upper-class leadership of
heavenly Transcendentalists at the apex of a hierarchy in which the lower
classes were split between masculine nonconformism and feminine humanism,
volume and mass taking their rightful places beneath space.
545. I have a slinking
suspicion, though nothing more at present, that the neutron/neutrino atomicity
which I habitually ascribe to men in their respective naturalist roles ... duly
becomes transmuted in a more positive, and hence subjective, manner when
religious nonconformism enters into account, and that such a transmutation is
in respect of positrons/positrinos in primacy and supremacy and/or sensuality
and sensibility.
546. Hence it could be
that the turned-on Christian male is more positrino (in sensibility) than
neutrino, and thus less disposed to accommodate the objective impositions of
women than would otherwise be the case.
547. To move from a
constrained and twisted nature in neutrons/neutrinos to a freed and
straightened-out nature in positrons/positrinos, changing the neutral 'X' of
the 'XY' chromosomal pattern for the subjective 'X' that leads, in due
transcendentalist course, to the 'Y', viz. the protino of supermasculine grace.
548. Hence, unlike the
neutron/neutrino male, adrift in a sort of masculine limbo, the
positron/positrino male would be more independent of women and better able, in
consequence, to affirm the desirability, from a masculine standpoint, of
proton/protino divinity for submasculine/supermasculine males.
549. Normally, a
nature constrained and twisted by the twin evils (in objectivity) of civility
and barbarity, femininity and devility, punishment and crime, will be isolated from
contact with culture, viz. the 'Y' chromosome, and thus be pegged down, in
neutron/neutrino neutrality, to the secular 'X' of subordinate acquiescence in
whatever seductions follow from either an electron/electrino or a
photon/photino premise.
550. Only the
positron/positrino 'X', it seems to me, would be subjective enough, in its
positivity, to prefer cultural freedom in the 'Y' chromosome to natural slavery
under the 'XX' chromosomal assaults of civility and barbarity, viz. the
chemical objectivity of femininity and the metachemical objectivity of
devility, upon its neutron/neutrino counterpart.
551. The
positron/positrino male would indeed be 'born again', compared to his
neutron/neutrino counterpart ... in what would be a secular acquiescence in the
dominion, through watery realism and fiery materialism, of evil.
552. Peace is no more
the goal of evolution than stillness.
Peace is merely the absence of war, while stillness is simply the
absence of dance.
553. One should not
think in terms of the 'Peace that lies beyond all understanding', but, rather,
in terms of the joy that stems from truth, the truth of the ultimate dance.
554. The lungs are
given to the ultimate dance in their breathing, and from this dance, this power
of the ultimate Father, there follows the glory of the heavenly joy, the
superconscious resolution of which is the Holy Spirit of Heaven.
555. From the power of the divine Father to the glory of the Holy
Spirit of Heaven via the superego of the superman, whose devotion to truth is
his means to a sublime end.
556. With his supermind attuned to the lungs, the superman is the
true 'Son of God' whose self-realization through self-affirmation leads to
self-transcendence, the superconscious eclipsing the superego of the superself
in due heavenly course.
557. The power of the
Father, the devotion of the Son, and the glory of the Holy Spirit within a
transcendent Trinity which leads from truth to joy via knowledge, the ultimate
self-knowledge of the superman.
558. Not therefore the
peace that surpasses understanding, but, rather, the joy that surpasses an
understanding attuned, through superegocentric loyalty towards the superself,
to the ultimate dance - the dance of the lung-god with the air he breathes.
559. Not like those deluded fools who seek unity with the
Universe, but as one of the truly wise who become one with the universal.
560. Nothing really
defies the concept of mutual unity more than the Universe, which in its stellar
brightness is overly divergent and objective, whereas nothing encourages the
concept of mutual unity more than the universal, which in its airy lightness is
overly convergent and subjective.
561. It makes more
(immoral) sense for a female to be into the Universe, whether directly through
optical contemplation or indirectly through astrology, than for a male, given
its superfeminine basis in the light.
562. Every star has an
anti-superego which reacts against the antiglory of the star, resulting in the
flight of light.
563. Just as the attraction
of the superego towards the superself, or lungs, results in the convergence of
spirit upon spaced space, so the reaction of the anti-superego against the
anti-superself, or eyes, results in the divergence of light through spatial
space.
564. So complete is
the distinction between the light and the spirit in the above antithesis ...
that it is nothing less than the alpha and omega of space, the former
super-unconscious and the latter superconscious.
565. If the future is
not entirely different from the past, it won't be worth living in.
566. A future that is
neither Catholic nor Protestant, republican nor parliamentary, Green nor
Orange, but Social Transcendentalist in its Centrist insistence on the People's
entitlement to religious sovereignty - that will be a future worth living in!
567. There will of
course be Catholics who doubt the plausibility of Protestants - even Anglicans
and Puritans - being able to accommodate themselves to the Superchristian
radicalism of Social Transcendentalism in what I have elsewhere described as a
triadic Beyond.
568. After all, isn't
Protestantism pseudo-Christian in its effectively Heathen acquiescence in the
sort of familial relationships that typify the inverted triangle of its
Father-Mother-Son worldly integrities?
569. In contrast to
the more properly Christian hierarchy in which the Holy Spirit and the
Christ-Child Son stand subjectively apart from the Blessed Virgin, in a
rejection of the World or, more correctly, its feminine and therefore
purgatorial aspect.
570. Now if it would
be difficult enough to reconcile this Christian triad to the Superchristian
triad of the Social Transcendentalist Beyond, viz. the Mary Child of a
stepped-down Virgin Mary, the Second-Coming Superchrist of a stepped-up Son,
and the stepped-up Holy Ghost of the Holy Spirit of Heaven, how much more
difficult must it be to reconcile the pseudo-Christian Mother and Son of
Anglican and Puritan traditions to it!
571. Even assuming the
majority of Protestants are willing to part company with the Father of
Dissenter fundamentalism, and thus break with the sort of 'Protestant
solidarity' in British nationality that has resolutely opposed - and logically
from its own standpoint - any reconciliation with Catholic transcendentalism,
it would still be difficult for them to reach an accommodation with anything so
radical as a Superchristian triad.
572. Doubtless the
doubters would have some grounds for scepticism, if not cynicism, in the face
of such a radical proposal. Yet, despite
their theoretical objections, I do not myself believe that the majority of
Catholics in Ireland or, for that matter, elsewhere ... are so Christian as to
have no Heathen inclinations whatsoever, nor, conversely, can I believe that
the majority of Irish Protestants are totally bereft of Christian leanings.
573. On the contrary,
I firmly believe that the only way Catholic and Protestant traditions will be
transcended ... is through the willingness of a majority of people on each side
to put the past behind them and democratically elect to step into a Social
Transcendentalist future on the basis of religious sovereignty and the right,
in consequence, to antiself-realization and/or self-realization in relation to
a new humanism, a new nonconformism, and a new transcendentalism.
574. Anglicans,
Puritans, and Catholics can be reconciled to the same ideology, but they will
have to turn away from their respective obstacles to such a reconciliation -
Protestants from Dissenter parliamentarianism in hard-line Orange Loyalism, and
Catholics from Sinn Fein republicanism in hard-line Green Nationalism, thereby
abandoning the chief elements in their respective traditions which can only
continue to keep them apart and ... divided.
575. The only alternative to this is too bleak to contemplate,
and not only for the people of Northern Ireland, but those of the
LONDON 1996 (Revised 1997-2012)
