Preview the Centretruths PDF eBook version of INFORMAL MAXIMS
Op.
53
INFORMAL
MAXIMS
Aphoristic
Philosophy
Copyright
©
2011 John O'Loughlin
___________
CONTENTS
Aphs.
1-590
___________
1. Only a clod would prefer
the heaviness of the flesh to the lightness of air, and thus pleasure
to joy.
2. To
distinguish
between the sanity of God, which is spiritual, and the insanity of the
Devil,
which is emotional.
3. To
distinguish,
likewise, between the rationality of man, which is intellectual, and
the
irrationality of woman, which is sexual (instinctual).
4. Sanity is spiritual and insanity
emotional,
whereas rationality is intellectual and irrationality sexual.
5. The sanity of
Heaven, as against the insanity of Hell.
6. The
rationality of
Purgatory, as against the irrationality of the World.
7. The negative sanity (light) of the Clear
Light of the Void vis-à-vis the positive sanity (air) of the Holy
Spirit of
Heaven.
8. The negative insanity (fire) of the
Clear
Heat of Time vis-à-vis the positive insanity (blood) of the Holy Soul
of Hell.
9. The negative rationality (water) of the
Clear
Coldness of Volume vis-à-vis the positive rationality (intellect) of
the Holy
Mind of Purgatory.
10. The negative irrationality (earth) of the
Clear Darkness of Mass vis-à-vis the positive irrationality (flesh) of
the Holy
Will of the World.
11. The negative sanity of the leading class
vis-à-vis the positive sanity of the classless.
12. The negative insanity of the ruling class
vis-à-vis the positive insanity of the upper class.
13. The negative rationality of the managing class
vis-à-vis the positive rationality of the middle class.
14. The negative irrationality of the working
class vis-à-vis the positive irrationality of the lower class.
15. There is a metaphorical sense in which it
could be argued that if 'God' invented words, then the 'Devil' invented
numbers.
16. If the essence of words is religious, then the
essence of numbers is scientific.
17. Characters, being joined together into words,
are essentially cultural, whereas digits, separated one from another,
are
fundamentally barbarous.
18. Words are generally written and numbers
printed, though it is equally possible to print words and to join
numbers.
19. An age which prints words and joins numbers is
rather more phenomenal and secular than noumenal
and
cultural.
20. The more one prefers to join characters the
less one is likely to print numbers.
21. Printing characters, as in 'John', is the
'worst of a good job', whereas writing numbers, as in 'one, two,
three', is the
'best of a bad job'.
22. Hell and the World
respond to numbers, whereas Purgatory and Heaven relate to words.
23. Hell's numbers are printed and the World's
numbers written, whereas Purgatory's characters are printed and
Heaven's
characters written.
24. The noumenal
objectivity
of printed numbers (digits) vis-à-vis the phenomenal subjectivity of
written
numbers.
25. The phenomenal objectivity of printed
characters vis-à-vis the noumenal
subjectivity of
written characters.
26. The greater the
artist, the more will he prefer to write numbers as words than to print
them as
digits.
27. The true
philosopher
will refrain from using digits altogether, even if he is occasionally
obliged
to write numbers.
28. The thought number
is
always a word, not a digit; for digits, being symbolic, are merely
apparent.
29. Numbers derive their sounds from words, as in
'one-two-three', whereas '1-2-3', being digits, are merely symbolic.
30. A symbol has no sound, since the hollow
reflection of a vacuous alpha.
31. The more vacuous
the society,
the greater the importance it attaches to symbols and the less
importance, by
comparison, to sounds.
32. Now is the age of the 'hollow men' (Eliot),
who are first mesmerized and then dominated by digits.
33. Time is measured by digits which tick
(repetitively) and/or flicker (sequentially) from number to number in
symbolic
vacuity.
34. One may read the repetitive time of a ticking
watch, but to read the sequential time of a digital watch would be a
contradiction in terms.
35. The digital watch is merely symbolic and
deserves only to be noted, not read!
36. Digital watches/clocks are the hollow
reflection of a vacuous alpha - the alpha of sequential time.
37. Sequential time is fascist and weak, whereas
repetitive time is fundamentalist and strong.
38. Sequential time correlates with fire and
repetitive time with blood.
39. 'Old Father Time' is repetitive time, and
contrasts with the sequential time (digital) of what might be called
'New (in
relation to digitals) Satan Time'.
40. Time is never moral, whether repetitive or
sequential, but repetitive time has the advantage over sequential time
of at
least being positively (rather than negatively) immoral.
41. The man who is dominated by time cannot know
and realize the absolute freedom of space.
42. Time acts as an emotional barrier to the
spiritual freedom of space.
43. The sequential
timelessness of spatial space, as against the repetitive timelessness
of spaced
space.
44. Both the Clear Light of the Void and the Holy
Spirit
of Heaven are timeless, but the timelessness of the former, having
reference to
spatial space, is sequential, whereas the timelessness of the latter,
being
affiliated to spaced space, is repetitive.
45. The man who is dominated by mass cannot know
and
realize the relative freedom of volume.
46. Mass acts as a sexual barrier to the
intellectual freedom of volume.
47. The massed masslessness of volumetric volume, as against
the massive masslessness of voluminous
volume.
48. Both the Clear Coldness of Volume and the Holy
Mind of Purgatory are massless, but the masslessness of the former, having reference to
volumetric
volume, is massed, whereas the masslessness
of the
latter, being affiliated to voluminous volume, is massive.
49. Purgatory stands between the World and Heaven
as a kind of half-salvation relative to the intellect.
50. The man who is
dominated by mass may not know and realize the relative freedom of
volume, but
if he renounces the World he can know and realize the absolute freedom
of space.
51. The absolute
freedom
of space is commensurate with salvation, whether negatively, as in the
case of
spatial space, or positively, as in the case of spaced space.
52. Absolute freedom differs from relative freedom
as the noumenal from the phenomenal, or
Heaven from
Purgatory.
53. Likewise, absolute binding (enslavement)
differs from relative binding as the noumenal
from
the phenomenal, or Hell from the World.
54. The World is
relatively bound, but can achieve deliverance from its binding (sin)
through
the absolute freedom of Heaven.
55. Purgatory is relatively free, and such a
relative freedom leads not to the heaven of absolute freedom but to the
hell of
absolute binding.
56. Delivered from mass for the salvation of
space.
57. Driven from volume to the damnation of time.
58. The Last shall be first and the First shall be
last; for the World is destined for Heaven and Purgatory for Hell.
59. The Catholic Irish
shall be the transcendentalist First and the Protestant British the
fundamentalist
Last; for Ireland, being of the World, is destined for Heaven, whereas
Britain,
being of Purgatory, is destined for Hell.
60. The British are a purgatorially
clever people in the process of becoming hellishly foolish.
61. The Irish are a worldly stupid people in the
process of becoming heavenly wise.
62. When the British are no longer intellectually
clever but soulfully foolish, then will they be damned.
63. When the Irish are no longer sexually stupid
but spiritually wise, then they will be saved.
64.
65. Ireland has yet to be saved, despite
appearances to the contrary, to the heaven of spiritual wisdom.
66. Ireland will only be saved to the heaven of
spiritual wisdom when the People vote, compliments of the Second
Coming,
[Whether or not this is a veiled reference to the author of this text
and to
other texts by the same writer, the term should be understood loosely
and
equivalently, rather than literally and pedantically.
There can be no literal Second Coming
of Jesus Christ, so far as I am concerned!] for
religious sovereignty.
67. Britain's damnation to the hell of soulful
folly will only be official on the day that, for whatever reason, nonconformism is eclipsed by fundamentalism, and
Moslem
parliamentarianism replaces the Protestant parliament of
68. Time alone will tell whether Britain can avoid
official damnation and become, like Ireland, a country of the Saved;
though the
odds, at present, are rather stacked
against it!
69. That man who is beyond time will disincline to
wear a watch.
70. Time is ever a mark of the Devil, and he who
wears a watch is rooted in the diabolic, whether negatively (fascism)
or positively
(fundamentalism), depending whether his watch is sequential or
repetitive.
71. To transcend time in the timeless space of
heavenly salvation.
72. To distinguish between the voyeuristic/oral
idealism of 'heavenly sex' and the fetishistic/masturbatory
naturalism
of
'hellish sex'.
73. To distinguish,
likewise, between the sadomasochistic/heterosexual realism of 'worldly
sex' and
the homosexual/lesbian materialism of 'purgatorial sex'.
74. The sexual idealism of Heaven vis-à-vis the
sexual naturalism of Hell.
75. The sexual realism of the World vis-à-vis the
sexual materialism of Purgatory.
76. To transcend mass in the massless
volume of purgatorial intellectuality.
77. The
transcendentalism
of Purgatory, being intellectual, is necessarily a false
transcendentalism
which accords with nonconformist opposition to the World.
78. True transcendentalism can only be spiritual,
and thus not opposed to the World, like Purgatory, but beyond it!
79. True transcendentalism is rather akin to oral
sex beyond conventional heterosexual intercourse.
80. Oral sex, by which I primarily mean kissing,
is thus akin to a mode of sexual salvation which transcends the World.
81. Oral sex is the type of sexuality most
appropriate to a heavenly society, which is focused on the breath.
82. The illusory nature of voyeurism vis-à-vis the
truthful nature of oral sex.
83. The weak nature of fetishism vis-à-vis the
strong nature of masturbation.
84. The evil nature of homosexual intercourse
vis-à-vis
the good nature of lesbianism.
85. The ugly nature of sadomasochism vis-à-vis the
beautiful nature of heterosexual intercourse.
86. Sex is no-less ideological than politics or
religion, and people can be known and judged according to their sexual
preferences.
87. Salvation does not entail an abandonment of
sex so much as a transmutation of and refinement upon it, as from
heterosexual
intercourse to oral sex.
88. People who kiss in public are guilty of no
more than a divine approach to sex.
89. Because the public is outer and the private
inner, it could be argued that whereas kissing in public corresponds to
outer
spirit, private kissing, by comparison, corresponds to inner spirit.
90. Likewise a distinction could be drawn between
public and private voyeurism on the basis of an outer/inner dichotomy
in
relation to light.
91. Hence a spectrum of 'divine sex' stretching
from public voyeurism to private kissing via public kissing and private
voyeurism.
92. Because the public is outer and the private
inner, it could be argued that whereas public masturbation corresponds
to outer
soul, private masturbation, by comparison, corresponds to inner soul.
93. Likewise a distinction could be drawn between
public and private fetishism on the basis of an outer/inner dichotomy
in
relation to heat.
94. Hence a spectrum of 'diabolic sex' stretching
from public fetishism to private masturbation via public masturbation
and
private fetishism.
95. Because the public is outer and the private
inner, it could be argued that whereas public lesbianism corresponds to
outer
mind, private lesbianism, by comparison, corresponds to inner mind.
96. Likewise a distinction could be drawn between
public and private homosexuality on the basis of an outer/inner
dichotomy in relation
to coldness.
97. Hence a spectrum of 'purgatorial sex'
stretching from public homosexuality to private lesbianism via public
lesbianism and private homosexuality.
98. Because the public is outer and the private
inner, it could be argued that whereas public heterosexuality
corresponds to
outer will, private heterosexuality, by comparison, corresponds to
inner will.
99. Likewise a distinction could be drawn between
public and private sadomasochism on the basis of an outer/inner
dichotomy in
relation to darkness.
100. Hence a spectrum of 'mundane sex' stretching
from public sadomasochism to private heterosexuality via public
heterosexuality
and private sadomasochism.
101. Where negative 'divine sex' is concerned,
public voyeurism corresponds to the Clear Light of the Void and private
voyeurism to the Unclear Light of Heaven.
102. Where positive 'divine sex' is concerned,
public oral corresponds to the Unholy Spirit of the Void and private
oral to
the Holy Spirit of Heaven.
103. Where negative 'diabolic sex' is concerned,
public fetishism corresponds to the Clear Heat of Time and private
fetishism to
the Unclear Heat of Hell.
104. Where positive 'diabolic sex' is concerned,
public masturbation corresponds to the Unholy Soul of Time and private
masturbation
to the Holy Soul of Hell.
105. Where negative 'purgatorial sex' is concerned,
public homosexuality corresponds to the Clear Coldness of Volume and
private
homosexuality to the Unclear Coldness of Purgatory.
106. Where positive 'purgatorial sex' is concerned,
public lesbianism corresponds to the Unholy Mind of Volume and private
lesbianism to the Holy Mind of Purgatory.
107. Where negative 'mundane sex' is concerned,
public sadomasochism corresponds to the Clear Darkness of Mass and
private sadomasochism
to the Unclear Darkness of the World.
108. Where positive 'mundane sex' is concerned,
public heterosexuality corresponds to the Unholy Will of Mass and
private
heterosexuality to the Holy Will of the World.
109. From the woe of
voyeurism to the pain of sadomasochism via the humiliation of fetishism
and the
hatred of homosexual intercourse.
110. From the pleasure of
heterosexual intercourse to the joy of oral sex via the love of
lesbianism and
the pride of masturbation.
111. When the intellect is
used in the context that is most true to itself, it is used for reading.
112. When the intellect is used in the context that
is most false to itself, it is used for thinking.
113. When the intellect is used in the context that
is least false to itself, it is used for writing.
114. When the intellect is used in the context that
is least true to itself, it is used for speaking.
115. The intellect that is used for reading is
properly intellectual.
116. The intellect that is
used for thinking is quasi-spiritual, and hence pseudo-intellectual.
117. The intellect that is used for writing is
quasi-instinctual, and hence pseudo-intellectual.
118. The intellect that is used for speaking is
quasi-emotional, and hence 'pseudo'-intellectual.
119. To contrast the phenomenal objectivity of
reading, which is properly intellectual, with the noumenal
subjectivity (subjectivism) of thinking, the phenomenal subjectivity of
writing, and the noumenal objectivity
(objectivism)
of speaking, all of which are pseudo-intellectual.
120. Strictly speaking, the noumenal
objectivity of speaking, which is quasi-emotional, is less
pseudo-intellectual,
and hence false, than least true to the intellect, and therefore a
lesser sort
of intellectuality.
121. Hence reading and speaking are two sides of an
objective coin - the former civilized and the latter barbarous.
122. Likewise, writing and thinking are two sides of
a subjective coin - the former natural and the latter cultural.
123. It is with the subjective
coin of writing and thinking that the intellect is respectively least
and most
false to itself, and therefore truly pseudo-intellectual.
124. The
pseudo-intellectuality which is most false to intellect, viz. thinking,
is the
weakest link in the chain of intellectuality, and thus that which, when
prayerfully directed, permits access to true spirituality.
125. True spirituality transcends the intellect as
air transcends the brain, or Heaven
transcends
Purgatory.
126. When spirituality is most true to itself, it is
meditative, and thus concerned with union between the noumenal
self of pure consciousness and the universal self of pure air.
127. When spirituality is least true to itself, it
is concerned not with meditation but with art, and the aesthetic
illustration,
thereby, of a religious ideal.
128. Unlike meditation,
which is noumenally subjective, art is
phenomenally
subjective, and hence the least true mode of spirituality.
129. When spirituality is least false it is
theological, and thus concerned with ethical concepts and scriptural
exegesis.
130. When spirituality is most false it is
ritualistic, and thus given to the enactment and symbolic illustration
of
religious mysteries.
131. Unlike theology, which
is phenomenally objective, ritual is noumenally
objective, and hence the most false mode of spirituality.
132. The spirituality that is concerned with
meditation is properly spiritual.
133. The spirituality that is concerned with art is
quasi-instinctual, and hence 'pseudo'-spiritual.
134. The spirituality that
is concerned with scriptural exegesis is quasi-intellectual, and hence
pseudo-spiritual.
135. The spirituality that is concerned with
ritualistic symbolism is quasi-emotional, and hence pseudo-spiritual.
136. To contrast the noumenal
subjectivity of meditation, which is properly spiritual, with the
phenomenal
subjectivity of art, the phenomenal objectivity of theology, and the noumenal objectivity of ritual, all of which are
pseudo-spiritual.
137. Strictly speaking, the phenomenal subjectivity
of art, which is quasi-instinctual, is less pseudo-spiritual, and hence
false,
than least true to the spirit, and therefore a lesser sort of
spirituality.
138. Hence art and meditation are two sides of a
subjective coin - the former natural and the latter cultural.
139. Likewise, theology and ritual are two sides of
an objective coin - the former civilized and the latter barbarous.
140. It is with the objective
coin of theology and ritual that the spirit is respectively least and
most
false to itself, and therefore truly pseudo-spiritual.
141. The false spirituality of the Father (most) and
of the Son (least) vis-à-vis the true spirituality of the Mother
(least) and of
the Holy Spirit (most).
142. When spirituality is liberated from falsity by
the Second Coming, both symbolic ritual and ethical theology will be
cast off,
and the World be delivered from the least true spirituality of art to
the most
true spirituality of meditation, which is salvation.
143. To distinguish between the cultural naturalism
of religious art and the natural culture of meditation.
144. To distinguish,
furthermore, between the cultural supernaturalism of religious superart (holography) and the supernatural
culture of supermeditation (or meditation
making use of specially-manufactured
oxygen) as a future alternative to the above.
145. To distinguish not only between genuine (true)
art and anti-art, or religious and secular representation, but also
between
false art and anti-art, or religious and secular abstraction.
146. To distinguish,
furthermore, not only between false art and anti-art, as above, but
also
between superfalse art and anti-art, or
religious and
secular light art.
147. Whereas true art/anti-art is feminine and concrete,
false art/anti-art is masculine and abstract.
148. Whereas false art/anti-art is masculine and
abstract, superfalse art/anti-art is
diabolic and
super-abstract, i.e. electronic.
149. Whereas superfalse
art/anti-art is diabolic and super-abstract, supertrue
art/anti-art is divine and superconcrete,
i.e.
holographic.
150. Abstract art, whether phenomenal or noumenal, painterly or electronic, follows from
an
objective premise.
151. Concrete art, whether phenomenal or noumenal, painterly or holographic, follows from
a
subjective premise.
152. The abstract artist is not delineating
himself/his self but the 'objectivity' of paint/light.
153. The concrete artist is not delineating the
objectivity of paint/light, but himself/his self through the medium of
his
subject.
154. Anti-artists, whether abstract or concrete, tend to concentrate more on the objectivity of
their medium
than on its potential for subjective revelation.
155. This is because
anti-art is more concerned with the secular than the religious, and so
emphasizes the apparent (particle) rather than the essential (wavicle) side of life.
156. Although dissimilar in their standpoints
vis-à-vis the World, both Expressionism and Impressionism appertain to
the
realm of anti-art.
157. Expressionism and Impressionism were the German
and French approaches, respectively, to the realm of true anti-art.
158. Abstract Expressionism and Abstract
Impressionism (Post-Painterly Abstraction) appertain to the realm of
false
anti-art.
159. Expressionist Light Art and Impressionist Light
Art appertain to the realm of superfalse
anti-art.
160. The realm of 'supertrue'
anti-art is largely one of stained-glass windows, whereby natural light
is used
to illuminate scenes from the Gospels.
161. Such 'supertrue'
anti-art
is the negative pole to the supertrue art
which will
shine inwardly with a holographic glow.
162. Although also shining inwardly, computer
graphics are less radically transcendent than holograms, given their
dependence
on computers - an intellectual rather than a spiritual medium.
163. There is a sense in
which computers correspond to thoughts, in that they are an extreme
form of
intellectual subjectivity, sharing with radio, microfiche, and
television a
materialistic integrity broadly germane to the lunar.
164. Radio is the medium of 'artificial
intelligence' through which the intellect is manifested emotionally, as
the spoken
word (dramatic).
165. Television is the medium of 'artificial
intelligence' through which the intellect is manifested instinctually,
as the acted
word (prosodic).
166. Microfiche is the medium of 'artificial
intelligence' through which the intellect is manifested intellectually,
as the read
word (poetic).
167. Computers are the medium of 'artificial
intelligence'
through which the intellect is manifested spiritually, as the thought
word
(philosophic).
168. Besides the media of 'artificial intelligence',
there are the media of artificial will, soul, and spirit.
169. Broadly, the media of 'artificial will' are
newspapers, magazines, books, and co-mags (comicbook magazines).
170. Broadly, the media of 'artificial soul' are
audio tapes, video tapes, records, and compact discs.
171. Broadly, the media of 'artificial spirit' are
newsreels, films, slides, and virtual reality.
172. Newspapers are the medium of 'artificial will'
through which the will is manifested emotionally, as the dramatic
act.
173. Magazines are the medium of 'artificial will'
through which the will is manifested instinctually, as the prosodic
act.
174. Books are the medium of 'artificial will'
through which the will is manifested intellectually, as the poetic act.
175. Co-mags are the
medium of 'artificial will' through which the will is manifested
spiritually,
as the philosophic act.
176. Audio tapes are the medium of 'artificial soul'
through which the soul is manifested emotionally, as the dramatic
emotion.
177. Video tapes are the medium of 'artificial soul'
through which the soul is manifested instinctually, as the prosodic
emotion.
178. Records are the medium of 'artificial soul'
through which the soul is manifested intellectually, as the poetic emotion.
179. Compact discs are the medium of 'artificial
soul' through which the soul is manifested spiritually, as the philosophic
emotion.
180. Newsreels are the medium of 'artificial spirit'
through which the spirit is manifested emotionally, as the dramatic
awareness.
181. Films are the medium of 'artificial spirit'
through which the spirit is manifested instinctually, as the prosodic
awareness.
182. Slides are the medium of 'artificial spirit'
through which the spirit is manifested intellectually, as the poetic
awareness.
183. Virtual reality is the medium of 'artificial
spirit' through which the spirit is manifested spiritually, as the philosophic
awareness.
184. Where 'artificial intelligence' is concerned,
microfiche is the medium most classically attuned to the intellect.
185. Where 'artificial will' is concerned, magazines
are the medium most classically attuned to the will.
186. Where 'artificial soul' is concerned, audio
tapes are the medium most classically attuned to the soul.
187. Where 'artificial spirit' is concerned, virtual
reality is the medium most classically attuned to the spirit.
188. Hence microfiche, magazines, audio tapes, and
virtual reality are the media most classically attuned to their
respective
modes of artifice.
189. If the media of 'artificial intelligence' share
a materialistic integrity broadly germane to the lunar (purgatorial),
then the
media of 'artificial will' share a realistic integrity broadly germane
to the
planar (worldly).
190. If the media of 'artificial will' share a
realistic integrity broadly germane to the planar, then the media of
'artificial soul' share a naturalistic integrity broadly germane to the
solar
(diabolic).
191. If the media of 'artificial soul' share a
naturalistic integrity broadly germane to the solar, then the media of
'artificial spirit' share an idealistic integrity broadly germane to
the stellar
(divine).
192. The media of 'artificial intelligence', being
materialistic, are rooted in the phenomenal objectivity of the lunar.
193. The media of 'artificial will', being
realistic, are rooted in the phenomenal subjectivity of the planar
(planetary).
194. The media of 'artificial soul', being
naturalistic, are rooted in the noumenal
objectivity
of the solar.
195. The media of 'artificial spirit', being
idealistic, are rooted in the noumenal
subjectivity
of the stellar.
196. Of the media of 'artificial intelligence',
those most removed from the microfiche classicism of phenomenal
objectivity are
the computer (most false to the intellect) and the television (least
false to
the intellect), while the radio, being noumenally
objective, is simply the medium that is least true to it.
197. Of the media of 'artificial will', those most
removed from the magazine classicism of phenomenal subjectivity are the
newspaper (most false to the will) and the book (least false to the
will),
while the co-mag, being noumenally
subjective, is simply the medium that is least true to it.
198. Of the media of 'artificial soul', those most
removed from the audio-tape classicism of noumenal
objectivity are the compact disc (most false to the soul) and the video
tape
(least false to the soul), while the record, being phenomenally
objective, is
simply the medium that is least true to it.
199. Of the media of 'artificial spirit', those most
removed from the virtual-reality classicism of noumenal
subjectivity are the newsreel (most false to the spirit) and the slide
(least
false to the spirit), while the film, being phenomenally subjective, is
simply
the medium that is least true to it.
200. Besides the quadruplicities
of artificial intelligence, will, soul, and spirit, there are quadruplicities of subnatural,
natural,
and
supernatural intelligence, will, soul, and spirit.
201. The quadruplicities
of artificial intelligence, will, soul, and
spirit are largely germane to a civilized, and hence nonconformist, age
and/or society.
202. The quadruplicities
of subnatural
intelligence, will, soul, and spirit are largely germane to a
barbarous, and
hence fundamentalist, age and/or society.
203. The quadruplicities
of natural intelligence, will, soul, and
spirit are largely germane to a natural, and hence humanist, age and/or
society.
204. The quadruplicities
of supernatural intelligence, will, soul,
and spirit are largely germane to a cultural, and hence
transcendentalist, age
and/or society.
205. The quadruplicities
of artificial (antinatural) intelligence,
will, soul,
and spirit are affiliated to the conscious mind/right midbrain.
206. The quadruplicities
of subnatural
intelligence, will, soul, and spirit are affiliated to the subconscious
mind/backbrain.
207. The quadruplicities
of natural intelligence, will, soul, and
spirit are affiliated to the unconscious mind/left midbrain.
208. The quadruplicities
of supernatural intelligence, will, soul,
and spirit are affiliated to the superconscious
mind/forebrain.
209. Whereas the conscious mind/right midbrain
breeds materialism, the unconscious mind/left midbrain breeds realism.
210. Whereas the subconscious mind/backbrain
breeds naturalism, the superconscious
mind/forebrain breeds idealism.
211. Reality, which is what exists, can be
naturalistic, realistic, materialistic, or idealistic.
212. The ideal condition
exists within the most cultured reality, which is heavenly.
213. The natural condition
exists within the most barbarous reality, which is hellish.
214. The idealistic reality of Heaven vis-à-vis the
naturalistic reality of Hell.
215. The material condition
exists within the most civilized reality, which is purgatorial.
216. The real condition
exists within the most natural reality, which is mundane.
217. The materialistic reality of Purgatory
vis-à-vis the realistic reality of the World.
218. The cosmos, being
fast, is the worst kind of heaven, whereas the air, being light, is the
best
kind of heaven.
219. The sun, being hot, is
the worst kind of hell, whereas the blood, being bright, is the best
kind of
hell.
220. The moon, being cold,
is the worst kind of purgatory, whereas the brain, being dull, is the
best kind
of purgatory.
221. The earth, being slow,
is the worst kind of world, whereas the flesh, being heavy, is the best
kind of
world.
222. Divine reality is torn between the speed of the
cosmos and the lightness of the air.
223. Diabolic reality is torn between the heat of
the sun and the brightness of the blood.
224. Purgatorial reality is torn between the
coldness of the moon and the dullness of the brain.
225. Mundane reality is torn between the slowness of
the earth and the heaviness of the flesh.
226. The photon transcendentalism of heavenly
reality vis-à-vis the proton fundamentalism of hellish reality.
227. The neutron nonconformism
of purgatorial reality vis-à-vis the electron humanism of mundane
reality.
228. Elements are divisible into particles, which
are negative, and wavicles, which are
positive.
229. To distinguish between
the fundamentalist transcendentalism of negative heavenly reality and
the
transcendentalist transcendentalism, or transcendentalism per
se,
of positive heavenly reality.
230. To distinguish between
the fundamentalist fundamentalism, or fundamentalism per
se,
of negative hellish reality and the transcendentalist fundamentalism of
positive hellish reality.
231. To distinguish between
the nonconformist nonconformism, or nonconformism per
se, of negative purgatorial
reality and the humanist nonconformism of
positive
purgatorial reality.
232. To distinguish between
the nonconformist humanism of negative mundane reality and the humanist
humanism, or humanist per
se, of positive mundane reality.
233. Split the photon, and one has spaced rather
than spatial heavenly reality.
234. Split the proton, and one has repetitive rather
than sequential hellish reality.
235. Split the neutron, and one has voluminous
rather than volumetric purgatorial reality.
236. Split the electron, and one has massive rather
than massed mundane reality.
237. To split an element is
to liberate the wavicle from the particle,
severing
the positive omega from the tyrannous clutches of the negative alpha.
238. A wavicle element is
a free element, though only that element is truly free which has been
cultivated independently of the particle.
239. The omega can only develop fully if and when
the alpha is shut down.
240. To split a particle element is merely
scientific, whereas to liberate a wavicle
element
from its particle antithesis is religious.
241. Such liberation is commensurate with salvation, and salvation offers one the prospect
of freedom
from particle constraints.
242. There is the aesthetic salvation of the
electron wavicle from the electron
particle.
243. There is the ethical 'salvation' of the neutron
wavicle from the neutron particle.
244. There is the ritualistic 'salvation' of the
proton wavicle from the proton particle.
245. There is the devotional salvation of the photon
wavicle from the photon particle.
246. Compared to the salvation of electrons and
photons from their respective particles, the 'salvation' of neutrons
and
protons is really a sort of damnation.
247. This is because
neutrons and protons are less subjective than objective, and therefore
inherently particle-biased.
248. Even electron particles and photon particles
are comparatively subjective when contrasted with their objective
counterparts.
249. The republican/catholic dichotomy of the World
is essentially feminine, and contrasts with the
parliamentary/protestant
dichotomy of Purgatory, which is broadly masculine.
250. The socialist/transcendentalist dichotomy of
Heaven is essentially divine, and contrasts with the
fascist/fundamentalist
dichotomy of Hell, which is broadly diabolic.
251. Woman struggles against man,
and God against the Devil.
252. Phenomenal subjectivity struggles against
phenomenal objectivity, and noumenal
subjectivity against noumenal objectivity.
253. The objective are 'un-reborn', and hence
heathen, whether absolutely in the noumenal
context,
or relatively in the phenomenal context.
254. The subjective are 'reborn', and hence
Christian, whether relatively in the phenomenal context, or absolutely
in the noumenal context.
255. The masculine is ranged
against the feminine, and the diabolic against the divine.
256. That man who does not openly wear a vest has
not 'lain down with the lamb' of worldly femininity, but is a 'lion' of
purgatorial and/or hellish masculinity.
257. That man is no Christian
who wears either a shirt or a T-shirt, but someone who is objectively
ranged
against the World/Heaven.
258. To dress in a shirt is to affirm the phenomenal
objectivity of the relatively heathen 'lion', and thus be 'square'.
259. To dress in a T-shirt is to affirm the noumenal objectivity of the absolutely heathen
'lion', and
thus be 'supersquare'.
260. To dress in a vest is to affirm the phenomenal
subjectivity of the relatively Christian 'lamb', and thus be 'hip'
(round).
261. To dress is a one-piece zippersuit
is to affirm the noumenal subjectivity of
the
absolutely Christian 'lamb', and thus be 'superhip'
(super-round).
262. The 'lion' goes from bad to worse when shirt is
eclipsed by T-shirt, and hellish criteria supersede the purgatorial.
263. The lamb' goes from
good to better when vest is transcended by one-piece zippersuit,
and divine criteria supersede the mundane.
264. Until the 'lion' lies down with the 'lamb',
there can be no peace in the world and no prospect of salvation beyond
it.
265. Ultimate salvation is from the world to Heaven,
as from woman to God.
266. Ultimate damnation is from purgatory to Hell,
as from man to the Devil.
267. Catholics will only truly be saved when they
become transcendentalists.
268. Protestants (who protest) will truly be damned
when they become fundamentalists.
269. Salvation and damnation apply less on the
negative (particle) side of the elemental divide than on its positive (wavicle) side, given the secular and scientific
nature of
that side.
270. Hence republicans and parliamentarians are less
saved and damned when they respectively embrace communism and fascism,
on
account of the secular nature of those ideologies.
271. That which pertains to
the secular alpha is simply heathen, living in a world bereft of
religion, and
hence the possibility of salvation or damnation.
272. Death is no damnation to
those who are secular and heathen, but merely a scientific fact.
273. The modern heathens
are beyond traditional religion and before, or behind, ultimate
religion.
274. The purgatorial realm of nonconformism
lies in-between the scientific fundamentalism of the heathen and the
religious
transcendentalism of the faithful.
275. Beneath this
ideological trinity is the mundane realm of humanism, which is the
realm of
sinners, or those who, being of the world, prefer the flesh to the
spirit.
276. The realm of sinners,
being partial to the flesh, is peopled by persons who worship 'graven
images',
or phenomenal embodiments of 'divinity'.
277. Such 'graven images' can have no place in the
realm of Heaven, which is transcendently aloof from the body and its
representations.
278. Only spirit can prevail in the transcendent
realm, and such spirit should not be light diverging from a vacuum, but
consciousness converging upon a plenum - the plenum of air.
279. Thus one can distinguish the true divine
religion from the illusory divine religion, the Holy Spirit of Heaven
from the
Clear Light of the Void, and remember that whereas the one is omega and
ultimate, the other is merely alpha and primal.
280. The more a man thinks
the less he speaks, and vice versa; the thinking man is
transcendentalist and
the speaking one fundamentalist.
281. The more a man writes
the less he reads, and vice versa; the writing man is humanist and the
reading
one nonconformist.
282. The secular thought is
subnatural spirit; the prayerful thought is
natural
spirit, and the meditative thought is supernatural spirit.
283. The secular spoken is subnatural
soul; the prayerful spoken is natural soul; and the meditative spoken
is
supernatural soul.
284. The secular written is subnatural
will; the prayerful written is natural will; and the meditative written
is
supernatural will.
285. The secular read is subnatural
intellect; the prayerful read is natural intellect; and the meditative
read is
supernatural intellect.
286. The thought is transcendentalist; the spoken
fundamentalist; the read nonconformist; and the written humanist.
287. From the subnatural
transcendentalism of secular thought to the supernatural
transcendentalism of
meditative thought via the natural transcendentalism of prayerful
thought.
288. From the subnatural
fundamentalism of secular spoken to the supernatural fundamentalism of
meditative spoken via the natural fundamentalism of prayerful spoken.
289. From the subnatural nonconformism of secular read to the
supernatural nonconformism of meditative
read via the natural nonconformism of
prayerful read.
290. From the subnatural
humanism of secular written to the supernatural humanism of meditative
written
via the natural humanism of prayerful written.
291. To look is not the same as to see; to look is
alpha and to see is omega.
292. To look outwardly with
the Clear Light of the Void, but to look inwardly with the Unclear
Light of
Heaven.
293. To see outwardly with
the Unholy Spirit of the Void, but to see inwardly with the Holy Spirit
of
Heaven.
294. To look outwardly is
to stare, whereas to look inwardly is to visualize.
295. To see outwardly is to
dream, whereas to see inwardly is to meditate.
296. To listen is not the same as to hear; to listen
is alpha and to hear is omega.
297. To listen outwardly
with the Clear Heat of Time, but to listen inwardly with the Unclear
Heat of
Hell.
298. To hear outwardly with
the Unholy Soul of Time, but to hear inwardly with the Holy Soul of
Hell.
299. To listen outwardly is
to eavesdrop, whereas to listen inwardly is to hallucinate.
300. To hear outwardly is
to overhear, whereas to hear inwardly is to imagine.
301. To touch is not the same as to feel; to touch
is alpha and to feel is omega.
302. To touch outwardly
with the Clear Darkness of Mass, but to touch inwardly with the Unclear
Darkness of the World.
303. To feel outwardly with
the Unholy Will of Mass, but to feel inwardly with the Holy Will of the
World.
304. To touch outwardly is
to strike, whereas to touch inwardly is to knock (bang).
305. To feel outwardly is
to sense, whereas to feel inwardly is to experience.
306. To taste is not the same as to smell; to taste
is alpha and to smell is omega.
307. To taste outwardly
with the Clear Coldness of Volume, but to taste inwardly with the
Unclear
Coldness of Purgatory.
308. To smell outwardly
with the Unholy Mind of Volume, but to smell inwardly with the Holy
Mind of
Purgatory.
309. To taste outwardly is
to savour, whereas to taste inwardly is to swallow.
310. To smell outwardly is
to sniff, whereas to smell inwardly is to filter (breathe).
311. Philosophy is an intellectual approach to the
spirit; theology a spiritual approach to the intellect.
312. Poetry is an intellectual approach to the soul;
opera (poetic drama) an emotional approach to the intellect.
313. Fiction is an intellectual approach to the
will, theatre an instinctual (dramatic) approach to the intellect.
314. The 'true' artist is always a Catholic and the
'false' one a Protestant.
315. Art is not about goodness, which is ethical,
but about beauty, which is aesthetical.
316. Religious art places beauty in the service of
truth, so that truth is illustrated beautifully.
317. Truth is vitiated through beauty, but art is
enhanced by religion.
318. Art is the natural 'handmaiden' of religion
because beauty has a hankering after truth.
319. To seek the truth one
must first of all be beautiful; for beauty, like art, is the natural
foundation
of truth.
320. Beauty, like nature, is feminine, whereas
truth, like culture, is divine.
321. Art is only truly liberated when used for
cultural, as opposed to natural, purposes.
322. Religion appropriates art to its divine cause
and thereby redeems it, rendering it cultural.
323. Left to itself, art is merely bodily or
decorative.
324. Bodily art can be 'religious', but such religion
is pagan, and therefore false.
325. Paintings of the 'Madonna and Child' are less
cultural than natural, given the mundane significance of worldly
salvation, or
motherhood.
326. Women are generally more natural than men
because their lives revolve around pregnancy and motherhood.
327. Women who are especially well-endowed will find
it harder to take the truth seriously than their slimmer counterparts.
328. Slenderness is a precondition of salvation; for
where there is too much flesh it will be difficult, if not impossible,
to
escape its heaviness on the lightness of air.
329. It is not by chance that corpulent bodies are
well to the fore in paintings which best depict the 'fall of the
Damned', since
their weight is naturally attracted to the centre of the earth's
gravity.
330. Traditionally, this centre of earthly gravity
has been regarded by Christians as Hell, which is a region at the
farthest
possible environmental remove from Heaven, or the heights of airy
lightness.
331. Hence where Hell is down towards fiery
heaviness, heaven is up towards airy lightness, and the World is sundered in two.
332. Before the World there was only the oriental
distinction between God (Jehovah) and the Devil (Satan), with stellar
and solar
implications respectively.
333. Christianity invented
the concepts of Hell and Heaven, though both were, and remain,
ever-present
realities.
334. Gravity exists, and nowhere more profoundly
than in the bowels of the earth, but so, too, does the transcendent
lightness
of air.
335. The nearest the
ancient Greeks came to the concept of Hell was Hades, which was the
abode of
the dead.
336. Hades was less a place of heaviness than of
darkness, and therefore contrasted not so much with lightness as with
light.
337. Satan contrasts with Jehovah not as darkness
with light, but as heat (fire) with light.
338. To divide the planet
between the spirit of the East, the intellect of the North, the will of
the
South, and the soul of the West.
339. Asian spirituality vis-à-vis American
emotionality on the one hand, and European intellectuality vis-à-vis
African instinctuality (animality) on the
other hand.
340. Spirituality is properly of Heaven and
emotionality, by contrast, properly of Hell.
341. Intellectuality is properly of Purgatory, and instinctuality, by contrast, properly of the
World.
342. Racially speaking, the spirituality of
343. Likewise, the instinctuality
of
344. Indians are not genuine Asians but, being
racially red, stand closer to their
American
counterparts.
345. Logic would suggest that, being racially red,
Indians came to
346. Thus would Indians stand to Asians as blacks to
Europeans - as migrants from a contrary realm.
347. The influx of blacks into
348. For 'true' Europeans
are traditionally no less white than their Asian counterparts were
yellow.
349. White is the colour of
the moon, and hence of purgatorial intellectuality.
350. Yellow is the colour of the
stars, and hence of heavenly spirituality.
351. Red is the colour of the
Sun/Venus, and hence of hellish emotionality.
352. Black is the colour of
the earth, and hence of worldly instinctuality.
353. The invasion of spirit
by soul is paralleled, in the modern world, by the invasion of
intellect by
will.
354. The world is a microcosmic reflection of the
cosmos.
355. As the world draws
closer together, so do the races fuse, creating from the dialectic of
attractive opposites a new synthesis which transcends the poles.
356. The ultimate humanity
will be neither black nor white, neither red nor yellow, but coloured.
357. Such an ultimate
humanity will be more disposed to spirituality than to emotionality,
intellectuality, or instinctuality, but to
a spirituality
of the air rather than the stars.
358. This coloured humanity, being neither red nor
yellow, black nor white, will be truly omega-orientated.
359. For the traditional
races are rooted, like their colours, in the alpha, and the alpha
corresponds
to the beginning rather than to the end.
360. The ultimate humanity
will be created when the coloured peoples of the West fuse with the
coloured
peoples of the East, thereby transcending colour.
361. Yet, ultimate humanity notwithstanding, man is
still, in Nietzsche's memorable words, 'something that should be
overcome.'
362. Such an 'overcoming' should lead, via a cyborg transition, to post-human life forms, the
brains of
which will be artificially supported and sustained in collectivized
contexts.
363. Doubtless the constitution of these
artificially-supported and sustained brains will be modified in the
course of
post-human (millennial) time, giving maximum prominence to the best
part of the
brain, viz. the forebrain.
364. For the forebrain is
that part of the brain in which superconscious
mind,
as opposed to conscious mind (right midbrain), unconscious mind (left
midbrain), or subconscious mind (backbrain)
has its
psychological home.
365. Hence a forebrain collectivization would, I
contend, be the ultimate form of post-human
life.
366. The proper place for such an ultimate
post-human life form would be within space centres.
367. For it is not enough
to transcend the body; ultimately, one must also transcend the earth,
thereby
escaping from its hellish gravity.
368. Space centres would enable the ultimate life
form to experience the maximum degree of lightness, thereby
experiencing the
maximum degree of joy.
369. The space centre is my omega point (de Chardin), the context of ultimate salvation in
which the
Holy Spirit of Heaven comes fully to pass.
370. Air would have to be pumped into the forebrain collectivizations, as into all lower and earlier
manifestations of post-human life, via an artificial pump.
371. A context so artificial that even the air is
manufactured in
situ and pumped through the forebrain collectivizations.
372. For without air, there
can be no Heaven, and only when one is fully conscious of the air one
breathes
will one's consciousness be holy.
373. The Holy Spirit of
Heaven begins in the world, with meditative man, and culminates, so I
contend,
in the post-human Beyond of hypermeditating
forebrain
collectivizations set in space centres.
374. The public man is extrovert and the private man
introvert.
375. The public man is objective and the private man
subjective.
376. The public man is collective and the private
man individual.
377. The public man is centrifugal and the private
man centripetal.
378. The public man is superficial and the private
man profound.
379. The public man is loud and the private man
quiet.
380. The public man is devilish and the private man
godly.
381. The first God of nonconformist Purgatory (the
Son) shall be the last Devil of fundamentalist Hell (the Father/Allah),
and the
last Devil of the humanist World (the Mother) shall be the first God of
transcendentalist Heaven (the Holy Spirit).
382. The damnation of the
phenomenal private in the noumenal public,
and the
salvation of the phenomenal public in the noumenal
private.
383. The hellish Devil is diabolic (the Father) and
the worldly Devil feminine (the Mother).
384. The purgatorial God is masculine (Christ) and
the heavenly God divine (the Holy Spirit).
385. The solar Devil is negatively diabolic (Satan)
and the planar Devil negatively feminine (Eve).
386. The lunar God is negatively masculine
(Antichrist) and the stellar God negatively divine (Jehovah).
387. Unlike the Father, Who
is a positive Devil or, rather, Superdevil,
the
Antichrist
is a negative God.
388. Unlike Jehovah, Who is
a negative God or, rather, Supergod, the
Mother
(Blessed Virgin) is a positive Devil.
389. The paradox of
salvation is that those who were affiliated to the positive Devil, and
thus to
the heaviness of the flesh, become liberated by the positive Supergod, and are lifted up (spiritually) on the
lightness
of air.
390. The paradox of damnation is that those who were
affiliated to the positive God, and thus to the dullness of the mind,
become
enslaved by the positive Superdevil, and
are made to burn
(emotionally) in the brightness of blood.
391. The twentieth century
was, by and large, the age of Antichrist, with lunar capitalism
triumphant over
the World.
392. Capitalism puts profit, and therefore
materialistic considerations, above people, whereas socialism puts
people, and
hence realistic considerations, above profit.
393. There is a sense in which the
capitalist/socialist dichotomy mirrors the ethnic dichotomy between
Protestantism and Catholicism, since the one is affiliated to the lunar
Limbo
and the other to the planar World in a sort of masculine/feminine
distinction.
394. Britain is as socialist as it is Catholic,
whilst Ireland is as capitalist as it is Protestant.
395. Hence Britain, being a parliamentary democracy,
is overwhelmingly capitalist, whereas Ireland, being a republican
democracy, is
comparatively socialist.
396. Journalists are the worst kind of writers, the
merely factual philistines of an alpha-stemming objectivity.
397. In Britain, which has
a free press, the journalist is literary king, and the novelist and/or
philosopher a mere beggar by comparison.
398. Only societies rooted in and giving allegiance,
through centrifugal objectivity, to the alpha (symbolized by monarchy)
would
uphold a free press to the extent of Britain, thereby confirming the
journalist
as the premier writer.
399. So long as journalists are free to do and say
what they like, the artist-writer will continue to get a raw deal.
400. To accept the right of
criticism of new books from journalists is to acquiesce in the dominion
of
literary philistines and to confirm, willy-nilly, the artist-writer's
subordinate status.
401. There can be no free literature while
journalistic freedom continues to be the norm!
402. The Second Coming, being partial to heavenly
evaluations, would not endorse a free press, but would strive, with all
the
means at his disposal, to curb and muzzle it!
403. Societies which struggle towards Heaven will
have scant regard for journalistic freedoms, preferring to curtail and
transmute
them in accordance with their omega-oriented subjectivity.
404. When journalists invade literature, as they
frequently do in open societies, the result tends to be a crude
subversion of
fiction along tediously factual lines.
405. A society dominated by the philistine can only
produce a correspondingly philistine literature, in which the
journalist poses
as an artist.
406. The bulk of modern
British literature, both fictional and nonfictional,
is
journalism-in-disguise,
the journalist, and often enough his political
and/or professorial counterpart, decked out as an artist.
407. When philistinism passes for art, as it often
does in Britain, the possibility of genuine literature is rendered all
the more
remote, since its subversion is everywhere manifest, and the bogus
article will
be taken for the 'real McCoy'.
408. It is not that genuine literature cannot be
written in a philistine age or society; rather is it a case of such
literature
not being published by the philistine powers-that-be.
409. No self-respecting artist would ever deign to
become a journalist, much less a professor of literature, just to
secure
himself, or some publisher, a guaranteed reading public.
410. One is either an artist, and moral, or a
journalist, and immoral, and the one can no more become the other than
God and
the Devil can change places.
411. The great thing about
fiction is that it is subjective, not dependent on factual objectivity,
like
science (or, for that matter, journalism), but an art form purely and
simply.
412. The finest and most genuine artists are not
only subjective, but celibate moreover.
413. When subjective beauty is stepped up to its
full we get the finest art; but when such beauty is transcended by and
in the
truth we get philosophy, which is more than the product of celibates:
it is the
product, effectively, of literary saints.
414. The artist, no matter
how celibate, does not entirely abandon the World; for to do so would
be to
abandon beauty, and hence art.
415. Only the philosopher-saint can truly be said to
have abandoned the World (assuming he was ever partial to it in the
first
place); for his genius operates on the level of God, and thus in
relation to
the heavenly Beyond.
416. The Second Coming is
the ultimate philosopher, the 'philosopher-king', whose conceptualized
perception of truth is so profound that he has become effectively
omniscient,
and hence divine.
417. In England, which has
no respect for the pursuit of truth, only the pursuit of power or,
rather, of power
through wealth is admired.
418. America has even more respect for the pursuit
of power through wealth than Britain, outdoing even the old imperial
powers in
immorality.
419. America is if not truly the 'Great Satan' then,
at any rate, the great Antichrist, for whom the pursuit of wealth as a
means to
power is the cardinal ideal.
420. Bad societies do not become good and holy just
because one would like them to; on the contrary, they tend to become
progressively worse.
421. When freedom is interpreted not in terms of
release from sin but, rather, in regard to unrestrained
freedom-of-action in
whatever sphere, then such freedom breeds not morality but the grossest
immorality, and the corruption that is its sordid corollary.
422. A society which upholds the 'freedom' of the
individual to pursue wealth and power is fundamentally immoral, since
rooted
not in Christ, still less in the Holy Spirit, but in the Antichrist of
capitalist materialism.
423. Such 'freedoms' tend to corrupt the individual
from the path of righteousness, which is deliverance from sin and the
attainment, thereby, of spiritual salvation.
424. The pursuit of wealth may not be rooted in the
Devil as such, but it can quickly degenerate from the negative God of
Antichrist capitalism to either the negative Devil of Antimother
debauchery or the negative Superdevil of Antifather tyranny, or both.
425. Hence wealth, corresponding to a purgatorial
alpha, blocks one off from the omega and exposes its victims to the
alphas of
contiguous spectra, including power and fame.
426. Fame is power in the World rather than power
over or above it, in the contexts of wealth and political influence.
427. Because fame is worldly power, it has close
associations with debauchery and other kinds of mortal sin, being
fundamentally
feminine.
428. Fame is merely apparent, but glory is
essential, being the prerogative of men of genius, whether artistic or
holy.
429. Christ rose up in transcendent glory and is
accordingly worshipped (rather than simply admired) by his faithful
followers.
430. Devotion to art is the worldly equivalent of
religious worship, and such devotion is never more justified than when
the art
is genuine and the artist worthy of respect in consequence.
431. From devotion to
beautiful
things to worship of the truth, whether through beauty or, preferably,
in
spiritual contemplation.
432. When the truth is actually lived rather than
simply respected, worship is transcended by self-realization in the
joyful
salvation of the Holy Spirit of Heaven.
433. The difference between worshipping Christ for
his divine achievement and being free to be the Holy Spirit of Heaven
is
nothing less than that between Christianity and Social
Transcendentalism.
434. It is the will of the Second Coming to liberate
the World from its worship of the truth and grant it the privilege,
through
Social Transcendentalism, of actually experiencing truth.
435. Hence the Second Coming desires nothing less
than to set the Christianity of the World, viz. Catholicism, free from
its
worship of Christ in order that the Holy Spirit of Heaven may come
absolutely
to pass.
436. When philosophy is most true to itself it is
aphoristic, because aphorisms, being subjective, are the best means of
conveying space.
437. When philosophy is least true to itself it is monologuistic, because monologues, though still
subjective,
are quasi-prosodic, and hence closer to mass.
438. When philosophy is most false to itself it is dialoguistic, because dialogues, being
objective, are quasi-dramatic, and hence
closer to time.
439. When philosophy is
least false to itself it is essayistic, because essays, though still
objective,
are quasi-poetic, and hence closer to volume.
440. Hence one could speak
of the division of philosophy between the most and least true genres of
aphorisms and monologues on the one hand, and between the least and
most false
genres of essays and dialogues on the other hand.
441. This division effectively establishes a
subjective/objective distinction in which true philosophy, whether noumenal and divine or phenomenal and feminine,
has to
struggle against false philosophy, whether phenomenal and masculine or noumenal and diabolic.
442. Such a struggle is effectively two-fold, with
aphorisms against dialogues in the noumenal
context,
and monologues against essays in the phenomenal one.
443. The aphorism is essentially a classless
approach to philosophy which mirrors the heavenly.
444. The dialogue is fundamentally an upper-class
approach
to philosophy which mirrors the hellish.
445. The essay is essentially a middle-class
approach to philosophy which mirrors the purgatorial.
446. The monologue is fundamentally a lower-class
approach to philosophy which mirrors the mundane.
447. When the '
448. To distinguish the absolutely heathen from the
relatively heathen on the basis of a cosmic/worldly dichotomy, with the
former noumenal and the latter phenomenal.
449. Hence the noumenal
objectivity (objectivism) of the absolutely heathen vis-à-vis the
phenomenal
subjectivity of the relatively heathen.
450. To distinguish the relatively Christian from
the absolutely Christian on the basis of a purgatorial/heavenly
dichotomy, with
the former phenomenal and the latter noumenal.
451. Hence the phenomenal objectivity of the
relatively Christian vis-à-vis the noumenal
subjectivity (subjectivism) of the absolutely Christian.
452. Absolute heathens are rooted in the Clear Light
of the Void, whereas absolute Christians are centred in the Holy Spirit
of
Heaven.
453. Relative heathens are rooted in the Clear
Darkness of Mass, whereas relative Christians are centred in the Holy
Mind of
Purgatory.
454. There is a sense in
which, while Protestantism is relative Christianity, Catholicism is
both
heathen and absolute Christianity, the World and an aspiration towards
the
heavenly Beyond.
455. When absolute
Christianity is liberated from heathen Christianity, the result will be
Social
Theocracy.
456. Social Theocracy is the absolute Christianity
of the Holy Spirit of Heaven.
457. Hence Social Theocracy is the next logical step
beyond Roman Catholicism, the deliverance of the World from its sin and
correlative elevation to perfect grace.
458. Such perfect grace can also be achieved within
the divine spectrum itself, when Jews are delivered from Judaic guilt
and abandon
the light for the lightness of air.
459. Abandoning fundamentalist transcendentalism,
Jews will achieve Social Transcendentalism, which is their equivalent
of Social
Theocracy.
460. Social Theocracy and Social Transcendentalism
are thus two approaches to the same divine end - the indirect approach
of
Catholics and the direct approach of Judaists.
461. Either way, one is not
dealing with the absolute heathenism of the Clear Light of the Void,
but with
the absolute Christianity/Judaism of the Holy Spirit of Heaven.
462. Heathen peoples live under the star, whether
the star is absolute, and unbounded, or relative, and bounded.
463. The absolute star is noumenally objective, and the relative star
phenomenally
subjective.
464. Hence a distinction between diabolic
fundamentalism and feminine humanism.
465. Christian peoples live under the cross, whether
the cross be relative, and unbounded, or
absolute, and
bounded.
466. The relative cross is
phenomenally objective, and the absolute cross noumenally
subjective.
467. Hence a distinction between masculine nonconformism and divine transcendentalism.
468. To distinguish between
the hell of diabolic fundamentalism and the heaven of divine
transcendentalism,
as between the Devil and God.
469. To distinguish between
the purgatory of masculine nonconformism
and the
world of feminine humanism, as between man and woman.
470. It is always harder to 'take up' the cross than
to follow the star.
471. The relative cross was
established at the expense of the absolute star, the Son against the
Father.
472. The absolute cross
will be established at the expense of the relative star, the Holy
Spirit
against the Mother.
473. The absolute cross, or
supercross, will replace the cross, as
Christian
humanity gravitate from Christ to the Holy Spirit of Heaven via the
Second
Coming.
474. With the coming of the
supercross, the absolute star, or
superstar, will
finally be cast down from the world, as God advances at the Devil's
expense.
475. For the world of the supercross, which is the '
476. The Holy Spirit of Heaven can only come into
its universal glory at the expense of the Clear Light of the Void,
which is its
fundamentalist enemy.
477. The 'Star of David' is no superstar but a sort
of paradoxical supercross formed by the
crossing of
two triangles.
478. Such a paradoxical supercross
reflects the fundamentalist transcendentalism of
Judaism, whose God is not the Clear Light of the Void, but Jehovah.
479. When
480. Likewise, when Ireland achieves Social
Theocracy through the Second Coming, it will abandon Christ for the
Holy Spirit
of Heaven, modifying its emblem (the cross) accordingly.
481. The achievement of salvation can only come with
the will of the respective peoples expressed democratically.
482. What applies to the above-mentioned countries
also applies to a host of others, whose entitlement to salvation
warrants
democratic approval.
483. When democracy 'gives way' to the ultimate
theocracy,
then and only then will the '
484. What the Second Coming offers his 'chosen
people(s)' is the option on religious sovereignty, and thus the 'right'
to
self-realization.
485. Institutionalized self-realization is only
possible for a people who have democratically opted to become the Holy
Spirit
of Heaven.
486. In democratically
opting for religious sovereignty, the People would be delivered from
their
political sovereignty, and thus from republican 'sins of the World'.
487. The deliverance of the People from their
'republican sins' is only possible through the Second Coming, who will
take
such sins upon himself in a Christ-like sacrifice.
488. And taking worldly
sins upon himself, the Second Coming would be politically empowered to
serve
the religiously-sovereign People(s) in the interests of their salvation.
489. The '
490. This centralized service will of course embrace
economic and judicial as well as political matters, since it is
imperative that
the religiously-sovereign People, viz. the Holy Spirit of Heaven, are
not
compromised by such 'sins of the World' themselves.
491. Were the Irish people to vote for religious
sovereignty, Ireland would cease to be a Catholic Republic and become,
instead,
a Social Theocratic Centre.
492. The use of the term 'Centre' implies a context
of religious sovereignty, and thereby contrasts, as Heaven to the
World, with
the context of political sovereignty generically termed a republic.
493. Unlike republicans,
the Second Coming would not be hamstrung by a tricolour in his approach
to
494. The Second Coming knows that there can only be
one solution to
495. This context of religious sovereignty which I
have termed a Centre would have its own emblem in the form of a supercross (Y), and not therefore be partial to
republican
emblems, like the tricolour.
496. For the tricolour symbolizes secular unity
between Catholics and Protestants (Anglicans and Presbyterians), and is
therefore irrelevant to the context of religious sovereignty.
497. Those entitled to religious sovereignty are
either of alpha Heaven (Jews) or the World (Catholics), and are
therefore
effectively subjective.
498. Objective peoples, whether of Purgatory
(Protestants)
or Hell (fundamentalists), would not be entitled to religious
sovereignty
(short of converting to Catholicism if Protestant or to Judaism if
fundamentalist), and would therefore be excluded from the scope of
Social
Theocracy and its emblematic supercross.
499. One can no more turn a God's people into a
secular people than a Devil's people into a religious people.
500. The religious wheat
will have to be divided from the secular chaff, in order that the '
501. The Last Judgement is
no mere figment of the imagination but the will of the Second Coming,
whose
intention it is to divide the religious wheat from the secular chaff in
order
that the wheat, and the wheat alone, may be saved.
502. The republican
tricolour manifestly contradicts the Last Judgement by affirming
secular
rapprochement between ethnic incommensurables, and is therefore sinful
in the
eyes of God.
503. Modern history teaches us the failure of this Tonean ideal to overcome the religious essence
of
504. Despite appearances to the contrary, modern
Ireland remains torn between the wheat and the chaff, Catholics and
Protestants, and such will continue to be the case until the former are
saved
and the latter damned, according to their respective natures.
505. There is about
Protestantism a protest against the phenomenal self which, whilst
arguably
Christian, fails to address the salvation of the noumenal
self, or spirit.
506. Protestantism glories, on the contrary, in the
phenomenal not-self, or intellect, which becomes, through the Bible,
its focus
(necessarily ethical) of religious devotion.
507. Thus in abandoning the World, Protestantism
made the heretical blunder of embracing Purgatory, with its lunar
connotations.
508. The intellect, being
objective, can only lead to soul, and thus to the noumenal
objectivity (objectivism) of the diabolical not-self.
509. By contrast to the intellect, the will, being
subjective, can only lead to the spirit, and thus to the noumenal
subjectivity (subjectivism) of the divine self.
510. It is because it is closer, in its phenomenal
subjectivity, to the will that Catholicism is the true faith of the
World, and
its hope, thereby, of divine redemption.
511. Catholicism expresses its phenomenal
subjectivity through the symbolic personage, appropriately feminine, of
the
Blessed Virgin, Who is the 'lamp of the World'.
512. Salvation can only be achieved, however, when the
World rejects its feminine will and achieves, through the Second
Coming, the noumenal subjectivity of the
Holy Spirit of Heaven, which
is divine.
513. Compared to republicanism, which is the
expression of heathen will, Catholicism is already a paradoxical
rejection,
through the Blessed Virgin, of worldly will, and thus the flesh.
514. But it is not yet an
affirmation of spirit, which can only come beyond the World, and hence
the
scope of '
515. Such an affirmation of spirit can only come,
via the Second Coming, through Social Theocracy, which is the logical
successor
to Roman Catholicism.
516. For Social Theocracy
offers, through its gift of religious sovereignty, the right of the
People to
spiritual self-realization as the Holy Spirit of Heaven.
517. It is for this reason that Social Theocracy
would be instrumental not only in establishing the Centre, or
post-republican context of religious sovereignty in the People, but
centres
built and staffed for the express purpose of furthering such spiritual
self-realization in an appropriately institutionalized framework.
518. Hence centres would have to be established,
within the Social Theocratic Centre, for the express purpose of
enabling the
People to develop their status, through religious sovereignty, as the
Holy
Spirit of Heaven towards its maximum extent.
519. Such a status would gradually be advanced,
relative to environmental circumstances, beyond the human to the
post-human and
hence truly millennial contexts of spiritual self-realization.
520. Ultimately spiritual self-realization will be
transferred from earth centres to space centres, where it will peak in
maximum
freedom from the earth's gravity.
521. For it is one thing to transcend the body and
its fleshy gravity (heaviness), but quite another thing to transcend
the earth
itself!
522. Not, however, before the Saved have transcended
the body, in post-cyborg millennial
contexts, will
they be in a position to transcend the earth as well, and thus bring
salvation
to or near its maximum degree of being.
523. Transcending the body in relative terms is
easy; the real test will come when mankind moves from the human to the
post-human plane, progressively leaving more and more of the body
behind.
524. That is why I prefer
to speak in terms of a cyborg transition
from the
human to the post-human, during which transcendence of the body will
move from
relative to absolute levels as, willy-nilly, the brain (or ultimately
some
higher and/or deeper part of it) becomes artificially supported and
sustained
in collective contexts.
525. Customarily, I have spoken of brain collectivizations followed, in due millennial
time, by
new-brain collectivizations; though such
terms are merely
approximate guides to the post-human, and should not be taken too
literally!
526. More probably, the ongoing process of centro-complexification will result in all but
the most
spiritual part of the brain (forebrain?) being transcended, as the
post-human
is refined upon in due process of millennial evolution.
527. What I am convinced of, however, is that,
whatever its ultimate manifestation, the post-Human will not depart the
phenomenal mould of its final setting, but continue in space centres
for ever,
air manufactured in
situ and pumped through to maintain the maximum lightness of
being.
528. Hence no mystical mumbo-jumbo of the cosmic
variety would ever be relevant to the Holy Spirit of Heaven, whose
ultimate
setting, far from cosmic, would be the most artificial context
conceivable.
529. Current space centres, or stations, are, it
seems to me, a crude intimation of this ultimate context of salvation.
530. Sin differs from crime as the subjective from
the objective.
531. One can no more commit a crime against oneself
than sin against others.
532. All crime is anti-civilized (barbarous) and all
sin is anti-cultural (natural).
533. For the civilized man,
barbarism is a crime; just as, for the cultured man, nature is a sin.
534. The cultured man cannot be highly civilized,
nor the civilized man highly cultured.
535. As a rule, culture
excludes civilization, and vice versa.
536. The natural man cannot be highly barbarous, nor
the barbarous man (criminal) highly natural (sinful).
537. As a rule, sin
excludes crime, and vice versa.
538. The cultured man is less against nature than
beyond it.
539. The civilized man is less beyond nature than
against it.
540. Civilization, which is largely urban and
industrial, is a corollary of the Protestant heresy,
and heretical is the man who is against nature rather than beyond it!
541. Christ Himself was more beyond nature than
against it, as confirmed by the Resurrection.
542. Such a Christ figures prominently in Catholic
teachings, but scarcely at all in the comparatively civilized teachings
of
Protestant heretics, of whom Puritans were, and remain, the chief
exemplars.
543. Only a heretic would regard civilization as
commensurate with, if not superior than, culture!
544. Yet culture is the signpost to Heaven, and he
who follows this signpost will be saved from sin and enter into the
'promised
land' of the spirit, which is the fulfilment of all culture.
545. Culture is the artificiality of the World, and
is thus beyond nature.
546. But being beyond nature
is not, like civilization, to be against it!
547. On the contrary, being beyond nature is to
point in the transcendent direction of the supernatural, which is
beyond
culture.
548. Prose is the fictional subjectivity of the
World, and the genuine artist, or novelist, begins and ends with
fiction.
549. Poetry is the factual objectivity of Purgatory,
and the false artist, or poet, begins and ends with fact.
550. Drama is the illusory objectivity of the
hellish Behind, and the superfalse
artist, or dramatist, begins and ends with illusion.
551. Philosophy is the truthful subjectivity of the
heavenly Beyond, and the supertrue
artist, or philosopher, begins and ends with truth.
552. Prose is ruled by the phenomenal
subjectivity of writing, which is of the will, and hence feminine.
553. Poetry is ruled by the
phenomenal objectivity of reading, which is of the intellect, and hence
masculine.
554. Drama is ruled by the noumenal
objectivity of speaking, which is of the soul, and
hence diabolic.
555. Philosophy is ruled by the noumenal
subjectivity of thinking, which is of the spirit, and hence divine.
556. In contrast to the philosopher, who is broadly
of the Extreme Left, the novelist is moderately left-wing.
557. In contrast to the dramatist, who is broadly of
the Extreme Right, the poet is moderately right-wing.
558. Being moderately left-wing in his phenomenal
subjectivity (fiction), the novelist contrasts with the poet, whose
phenomenal
objectivity (fact) places him in a moderately right-wing position.
559. Being absolutely left-wing in his noumenal subjectivity (truth), the philosopher
contrasts
with the dramatist, whose noumenal
objectivity
(illusion) places him in an absolutely right-wing position.
560. Damnation for the poet is to become a
dramatist, like Oscar Wilde.
561. Salvation for the novelist is to become a
philosopher, like Arthur Koestler.
562. I was myself a novelist who became a
philosopher, gravitating from beauty to truth, as from the World to the
Beyond.
563. It was in the aphoristic Beyond that my best
philosophy was conceived.
564. To be divided against oneself is the beginning
of all wisdom.
565. Humanity is divisible
between those who are divided against themselves, distinguishing
spiritual self
from physical self, and those who entertain no such self-division.
566. Those who are divided against themselves are of
the cross and Christian; those, on the contrary, who remain
undivided, or homogeneous, are of the star and heathen.
567. Until a man accepts
and practises self-division, there can be no hope of salvation in the
spiritual
Beyond.
568. The Y-like 'supercross'
is less a symbol of self-division than an affirmation of spiritual
triumph, and
hence the overcoming of the body in heavenly bliss.
569. The 'star of David' is divided against itself
in the manner of the cross, and is thus Judaic rather than heathen.
570. The Y-like emblem of Social
Theocracy/Transcendentalism may be regarded as a compromise between the
Judaic
'star' and the Christian cross.
571. Such an emblem is the transcendent resolution
of all self-division and contrasts, absolutely, with the homogeneous
star of
heathen ignorance.
572. Just as self-division was possible in the World
of the Christian West, so did (does) it exist in the Heaven of the
Judaic East.
573. The Judaic self-division was (is) rather more noumenal than phenomenal, whereas the Christian
self-division is rather more phenomenal than noumenal.
574. The undivided heathen
are either of the World, and phallic, or of the Cosmos, and mystical.
575. In the one case, that
of the worldly heathen, everything is reduced to sex.
576. In the other case,
that of the cosmic heathen, everything is reduced to light.
577. Heathenism is of the Devil, whether noumenally (and cosmic) or phenomenally (and
mundane).
578. The It-Devil
(Satan)
rules
the diabolic Cosmos and the She-Devil (Cursed Whore) rules the
World.
579. Christianity is of God, whether phenomenally
(and purgatorial) or noumenally (and
transcendent).
580. The He-God
(Christ)
rules
Purgatory and the It-God (Holy Spirit) rules the transcendental
Beyond.
581. The It-Devil
(Satan)
is
denied by the Father, and the She-Devil (Cursed Whore) by the
Mother.
582. Formality, being objective, is a curse of the
Devil, whereas informality, being subjective, is a blessing of God.
583. To contrast the
absolute formality of noumenal
objectivity, which is
hellish, with the absolute informality of noumenal
subjectivity, which is heavenly.
584. To contrast the
relative formality of phenomenal objectivity, which is purgatorial,
with the
relative informality of phenomenal subjectivity, which is mundane.
585. Fundamentalism is more formal than nonconformism, because fundamentalism
corresponds to
absolute objectivity and nonconformism, by
comparison, to relative objectivity.
586. Transcendentalism is more informal than
humanism, because transcendentalism corresponds to absolute
subjectivity and
humanism, by comparison, to relative subjectivity.
587. Man is generally formal where woman is
informal, since men are by nature objective and women subjective.
588. God is the most informal of beings, whose
essence is spirit, whereas the Devil is the most formal of feelings,
whose
appearance is flame.
589. Poetry is the formality
of knowledge which leads towards the formality of feelings, and hence
to a
dramatic damnation.
590. Fiction is the
informality of action which leads towards the informality of being, and
hence
to a philosophic salvation.
