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Op.
56
FROM
SATAN
TO SATURN
Cyclic
Philosophy
Copyright
©
2011 John O'Loughlin
_____________
CONTENTS
Cycles
1–103
____________
CYCLE
ONE
1. The perceptual outer light of television
vis-à-vis the perceptual inner light of video, but the conceptual outer
spirit
of radio vis-à-vis the conceptual inner spirit of computers.
2. Bottled beer stands to canned beer as
the
perceptual outer light to the perceptual inner light.
Conversely, bottled wine stands to canned
wine as the conceptual outer spirit to the conceptual inner spirit.
3. The doing devil stands to the taking man
as
the perceptual outer light to the perceptual inner light.
Conversely, the giving woman stands to the
being god as the conceptual outer spirit to the conceptual inner spirit.
4. To progress from guitar-based vocal Pop to synth-based vocal Pop, as from Pop to
Superpop. To progress, further, from
synth-based
instrumental Pop with uilleann pipes to uilleann pipes alone, as from
Supra-pop
to Ultra-pop. Thus
from the outer spirit to the inner spirit in the evolution of pop music.
5. Not to combine the outer spirit with the
inner spirit, vocals with uilleann pipes, but to move beyond the outer
spirit
to the inner spirit, even if via an instrumental Superpop, or
synthesizer
absolutism, en
route to that musical salvation which is of the inner spirit
alone, and hence
a question of uilleann pipes - arguably the ultimate musical instrument.
6. Supra-pop (synth/uilleann combinations)
would
be better than Superpop (with or without vocals, though preferably
with), but
Ultra-pop would be the best possible musical approximation to the inner
spirit
- an uilleann-pipes exclusivity which
transcended
synthesizers and therefore paralleled the purity of the transcendental
Beyond.
7. From
hallucinogenic
contemplation to transcendental meditation - from the superconscious to
the
supra-conscious - from Superpop to Supra-pop.
But then, finally, from transcendental
meditation to
ultra-meditation - from the supra-conscious to the ultra-conscious -
from
Supra-pop to Ultra-pop.
CYCLE
TWO
1. To perceive a correlation between
television
and frying, video and boiling, radio and baking, and computers and
grilling. Such correlations can only be
based on distinctions, relative to the contexts in question, between
the outer
light (television/frying), the inner light (video/boiling), the outer
spirit
(radio/baking), and the inner spirit (computers/grilling).
2. Being British (which I am not) is
approximately equivalent to being Soviet.
That is to say, it appertains to a superstate/ supernational
identity
which transcends English, Scottish, and Welsh (not to mention, in a
limited
sense, Northern Irish) nationality. The
British superstate, held together by the monarchy, is effectively a
diabolic
entity rooted in blood and violence, since it was forged, as such
entities
usually are, in the crucible of war, and thus owes its origins to
English military
imperialism. Now a diabolic entity may
be good for imperialism, for Empire-building (and Britain built one of
the
biggest Empires in world history, thereby becoming 'great'), but it
will be no
good for God-building, for developing the 'Kingdom of Heaven' under
Messianic
auspices, since such a divine 'kingdom' cannot come to pass where the
Devil
still holds sway. Consequently there can
be no possibility of
3. Ireland can - and I hope will - be
saved, but
then Ireland is a different kettle-of-fish from Britain, closer, in its
soft-line Republicanism and hard-line Catholicism (its Catholic
Republicanism)
to the possibility of divine transmutation.
4. The Messianic Second Coming wishes to
save
the World (of Catholic Republicanism) to the Social Theocratic/
Transcendentalist 'Kingdom of Heaven', wherein religious sovereignty
would be
the norm, but he cannot save that which is not of the World or not
sufficiently
of the World but effectively, and officially, in the grip of the
parliamentary/nonconformist Overworld (lunar) and the monarchic/masonic
Hell
(solar), with the working class enslaved to and by both the middle and
upper
classes conspiring together to thwart any liberation of the working
class from
the World for the classless Beyond ... of the Social Transcendentalist
Centre. He can only 'do business' with
the Anglican Church if
it looks to be closer to
Catholicism than to Nonconformism/Freemasonry ... by dint of being
disestablished from the grip of powers whose parliamentary and
monarchic status
keeps it closer to the latter, as though in a lunar/solar collusion
against the
World.
5. Thus until the Anglican Church is freed
from
the parliamentary/monarchic State, probably following a
democratically-engineered revolution in which the British State is
replaced by
devolved states whose essence is republican, there can be no
possibility of
Anglicans being saved....Which would of course also be bad for Roman
Catholics
in Britain, whose entitlement to salvation would be severely
compromised by the
continuance of the British State, quite apart from the fact that they
would
remain doomed to impotence as a permanent minority.
No, one cannot ignore Catholics in
6. As to Nonconformists and Freemasons -
not a
hope! The Second Coming cannot 'do
business' with the moon and the sun, hard-line Parliamentarians and
Monarchists, but only with the earth, or the world.
Thus no Nonconformist or Freemason will be
entitled to salvation. Repentance
followed by conversion ... to either Catholic Anglicanism (assuming the
changes
I have outlined above had come to pass) or Roman Catholicism ... would
be a
prerequisite of entitlement to salvation by such people.
Only thus would they avoid the damnation of
being expelled from the Social Transcendentalist 'Kingdom of Heaven' as
moral
undesirables - a damnation that will surely apply to all those who defy
the
will of the Second Coming in this way.
For the Mass is crucial to the World, to a bodily and therefore
humble
people, and unless the wafer is accepted, there is no worldliness but
only that
which, as Nonconformism and Freemasonry, stands ranged against it. Rest assured that, if the World is to be
saved, those who have traditionally shown themselves to be against it
... must
be damned!
CYCLE
THREE
1. The philosopher is a creature of space
and
the poet ... a creature of time - the former divine and the latter
diabolic.
2. The writer (novelist) is a creature of
volume
and the playwright (dramatist) a creature of mass - the former
purgatorial and
the latter mundane, which is to say, of the World.
3. Philosophical space can be spatial or
spaced,
aphoristic or maxistic. Poetical time
can be sequential or repetitive, rhymed or metered.
4. Literary volume can be volumetric or
voluminous, essayistic or novelistic.
Dramatic mass can be massed or massive, tragic or comic.
5. Although the philosopher is effectively
a god
and the poet a devil, both are alike noumenal - the former subjectively
so and the latter such in objective terms.
6. Although the writer is effectively a
purgatorial figure (man) and the playwright a worldly one (woman), both
are
alike phenomenal - the former objectively so and the latter
such in subjective
terms.
7. In the '
8. In the 'purgatorial realm' the writer is
king, whereas in the 'mundane realm' only the playwright/actor can
reign.
9. The spirit of the thinker (philosopher)
is no
less superior - as noumenal over phenomenal - to the will of the
speaker
(playwright/actor) ... than the soul of the reader (poet) is superior -
as
noumenal over phenomenal - to the intellect of the writer (novelist).
10. To think
...
is the opposite, as noumenal subjectivity vis-à-vis noumenal
objectivity, of to
read. To speak ... is the
opposite, as phenomenal subjectivity vis-à-vis phenomenal objectivity,
of to write.
11. To think
...
is to be space, whereas to read ... is to do
time. To speak ... is to give mass,
whereas
to
write ... is to take volume.
12. The thinker, a
philosopher, is a spiritualist, whereas the reader, a poet, is an
emotionalist. The speaker, an actor, is
a sensualist, whereas the writer, a novelist, is an intellectualist.
13. To read
beyond
the outer light of poetry to the inner light of fiction, or vice versa. To speak beyond the outer spirit of
drama to the inner spirit of philosophy, or vice versa.
14. Reading and writing, being objective, are
alike perceptual contexts. Speaking and
thinking, by contrast, are alike conceptual because subjective. We perceive what we read or
write. We conceive what we speak
or think. One can no more perceive
speaking or thinking than ... conceive reading or writing.
15. If God is a thinker and the Devil a reader,
then man is a writer and woman a speaker.
When writing is eclipsed by reading, or
fiction by
poetry, then the Devil is king and man ... simply damned. When speaking is transcended by thinking, or
drama by philosophy, then God is king and woman ... simply saved. For the writer can only be
damned by reading, whereas the speaker can only be saved by thinking. A society with a great many poets but few if
any writers, or novelists, is diabolical.
A society, by contrast, with a great many philosophers but few
if any
playwrights ... is divine.
CYCLE
FOUR
1. Writing is a sort of drug ... analogous
to
alcohol or heroin. The writer takes
volume, the novelist, or writer per
se, most especially so.
2. To distinguish the 'outer thought' of
talking
to oneself from the 'inner thought' of thinking by oneself, and to
contrast
both of these with the 'outer prayer' of praying out loud and the
'inner
prayer' of praying by oneself (to another).
3. 'Outer prayer', or chanting, is
equivalent to
outer light, whereas 'inner prayer', or contemplation, is equivalent to
inner
light, both of which contrast with 'outer thought' and 'inner thought'
- the
former equivalent to outer spirit and the latter to inner spirit.
4. Which is better - to pray or to think? The philosopher, who is a spiritual person,
can only answer that question in terms of thought, since thinking is a
spiritual use of the intellect, and accordingly it is better to think
than to
pray. Yet one shouldn't forget that,
like prayer, thinking is also divisible, as between outer and inner,
and that
better than the ranting of 'outer thought' is the quasi-meditative
sanity of
'inner thought', the gateway to the meditative Beyond (of pure
spirituality). But if thinking inwardly
is preferable to thinking outwardly, it could nonetheless be argued
that even
'outer thought' is better than 'inner prayer' ... to the degree and in
the
sense that it is at least a thing of the spirit rather than the light,
and
accordingly stands closer, as 'bad God' vis-à-vis 'good God', to the
salvation
of 'inner thought'. He who prays in
private to the Son may be objectively less 'diabolical' than he who
prays in
public to the Father, but he is still far from being even indirectly
divine,
like the ranters of the Blessed Virgin, who stand closer, in
consequence, to
the meditators of the Holy Spirit. For
if the spirit is divine, then the light can
only be
comparatively 'diabolic', since objectively ranged against the
subjectivity of
the World and/or Beyond.
5. Just as there is 'outer thought' and
'inner
thought', both of which are contrary to outer and inner forms of
prayer, so
there is 'outer reading' and 'inner reading', 'outer writing' and
'inner
writing', 'outer speaking' and 'inner speaking', all of which contrast,
as
subjective to objective, with outer and inner forms of lecturing,
printing, and
talking (oratory).
CYCLE
FIVE
1. Taking up the thread from where I left
off
above, we can distinguish 'outer reading' from 'inner reading' on the
basis of
reading aloud and reading mentally, and then contrast each of these
with the
'outer lecturing' of reading to others and the 'inner lecturing' of
reciting by
memory from a prepared text.
2. 'Outer lecturing', or reading to others,
is
equivalent to outer heat, whereas 'inner lecturing', or reciting from
memory,
is equivalent to inner heat, both of which contrast with 'outer
reading' and
'inner reading' - the former equivalent to outer soul and the latter to
inner
soul.
3. Likewise, we can distinguish 'outer
writing'
from 'inner writing' on the basis of writing to/for another and writing
to/for
oneself, and then contrast each of these with the 'outer printing' of
printing
for others and the 'inner printing' of printing for oneself (as in
stationary,
business cards. etc.).
4. 'Outer printing' is equivalent to outer
coldness, whereas 'inner printing' is equivalent to inner coldness,
both of
which contrast with 'outer writing' and 'inner writing' - the former
equivalent
to outer intellect and the latter ... to inner intellect.
5. Finally, to distinguish 'outer speaking'
from
'inner speaking' on the basis of speaking to others and speaking to one
other, and
then to contrast each of these with the 'outer talking' of addressing
others,
e.g. a gathering, and the 'inner talking' of addressing one other, as
in an
interview.
6. 'Outer talking' is equivalent to outer
darkness, whereas 'inner talking' is equivalent to inner darkness, both
of
which contrast with 'outer speaking' and 'inner speaking' - the former
equivalent to outer will and the latter to inner will.
7. The objective, in both its centrifugal
and
centripetal (outer and inner) manifestations, is extrinsically
conditioned, e.g. memorized prayer, prepared lecture, printed notice,
formal
speech, whereas the subjective, in both its centrifugal and centripetal
(outer
and inner) manifestations is intrinsically conditioned, e.g.
free
thought, spontaneous reading, improvisational writing, informal
conversation
(chat). Thus, for
example, the intrinsic nature of centrifugal subjectivity
(outer spirit)
as against the extrinsic nature of centripetal objectivity
(inner
light).
CYCLE
SIX
1. A mounting tendency of mine to regard
sex as
having a kind of middle-ground status in between sport and dance, as
though it
were the result of a compromise between positions more closely
affiliated with
masculine and feminine extremes - the former effectively lunar and the
latter
more inherently of the World (planar, or planetary).
In such fashion, one could speak of sex as
taking a mid-position in a vertical axis which stretches from sport at
the apex
to dance at the base, the one effectively homosexual on account of its
overly
masculine connotations and the other no-less effectively lesbian on
account of
the feminine connotations which accrue to the World, heterosexuality
being a
sort of sexual compromise between these more extreme positions.
2. Likewise, I find it difficult not to
regard
Anglicanism as, in some sense, a compromise between Puritan and
Catholic
extremes within this same lunar/planar axis, a denomination of the
Christian
Faith which is effectively heterosexual where it could be argued that
Puritanism, in its purgatorial masculinity, is homosexual and
Catholicism, by
contrast, lesbian, since closer to nature, and hence the feminine. Thus where Puritanism affirms the masculine
(Christ) and Catholicism the feminine (Blessed Virgin), Anglicanism
would seem
to be balanced between these two extremes, neither
homosexual
nor lesbian, but heterosexual and/or androgynous.
3. Unlike Anglicanism, both Puritanism and
Catholicism deny sex, the one from a masculine point of view
(homosexual) and
the other from a feminine point of view (lesbian), as relative to their
lunar
and planar (planetary) extremes.
However, in the late-twentieth century such a denial was less
compatible
with sex per
se than with heterosexuality; for there would seem to be no
self-denial where homosexual and lesbian alternatives are concerned,
which
necessarily relate to Puritan and Catholic positions respectively. Nor is there much self-denial, in regard to
these latter denominations, where sport and dance are concerned.
4. Puritanism divested Christianity of so
many
facets of its humanist integrity, including the removal of Christ's
image from
the Cross, that it was perhaps inevitable that the resulting
abstraction should
be a foregone candidate for damnation by politics, particularly in its
parliamentary, or liberal, manifestation.
For no such abstraction could possibly have
the
strength or, more correctly, moral substance to hold-out against
materialist
damnation and, willy-nilly, subversion.
The Puritan Christ was doomed to a subordinate authority beside
the more
powerful Antichrist ... of parliamentary tradition, which was not above
speaking-out in defence and ostensible advancement - witness Cromwell
and his
Puritan followers - of the very same Christ which Parliamentarians had
successfully dethroned. Hence a Christ
paradoxically dependent upon the Antichrist!
A Christ Who, to this very day, is
still
vigorously defended by people whose (political) role in society is
dubiously
Christian - indeed, manifestly anti-Christian, and hence Antichristic! No, it is not difficult to see what befalls a
Christ who is stripped of his humanity and reduced to the materialistic
and
hateful symbol of the very thing upon which he was historically
crucified! Thank goodness that no such
fate befell the
Catholic Christ, who was accorded his humanistic due and therefore
permitted to
prevail in
concreto rather than as a pitiful abstraction! The
result,
logically enough, is that
politics did not, and in the circumstances could not, 'turn the tables'
on this
Catholic Christ, with a result that Eire is still a place where, in
James
Joyce's memorable words, 'God and the Church come first', being a
Catholic
Republic and not a republican democracy (like America) or, worse again,
a
parliamentary democracy (like Britain).
Now the reward, naturally enough, for this Catholic
preponderance is the
possibility of spiritual salvation in and through the Second Coming,
and an
advancement, in consequence, to the 'Kingdom of Heaven', viz. the
Social
Transcendentalist Centre, in which the People, having democratically
opted for
religious sovereignty, would be entitled to institutionally-guaranteed
self-realization (of the Holy Spirit of Heaven) for all Eternity. Contrary to those who, in their moral
blindness, 'went to the dogs' ... of Empire-building devilry, the true
adherents of Christ and his Blessed Mother will be saved ... from the
World to
the Beyond, wherein only the peace of the Holy Spirit of Heaven shall
prevail.
CYCLE
SEVEN
1. Tantric gurus speak of the 'Third Eye'
of
psychic space which lies between the eyes of sense.
But such a psychic eye is closer to the Clear
Light of the Void than ever it could be to the Holy Spirit of Heaven,
and is
therefore a sort of psychic extrapolation from the central star of the
Galaxy. Experience of such an 'eye' is
likely to be more fundamentalist than transcendentalist, putting the
experiencer in touch with the Cosmos, by dint of the parallel which may
be
presumed to exist between the two phenomena.
Thus instead of going beyond the World ... of sense ... one
would be
returning to the primal Heaven of cosmic being and reverting to a
heathen
salvation, the sort of salvation which especially appeals to
Yoga-centred
gurus, with their primal doctrines.
2. Yet anyone with the
least shred of Christian sense would see, plainly enough, that the
salvation
offered by such gurus was spurious and unworthy of Western emulation. Our goal lies beyond the World, but that is
only because, as Christians, we are sufficiently evolved to be able to
pass
beyond the World and aim, through self-overcoming, for the heavenly
Beyond. Unfortunately, most Eastern
gurus, whether Tantric, Buddhist, Hindu, or whatever, derive from a
civilization which, originating many thousands of years ago, never
evolved to
anything like the same extent or degree of urban/industrial
artificiality, but
was always more open to the cosmic backdrop and experience than ever
modern
European civilization could be, given its more transcendental
foundations. Which is why gurus tend
to reflect this
mystical primitivity, if you like, in their religious stance before
life,
counselling people to get in touch with the Cosmos rather than, like
the more
evolved Christian sensibility, to transcend the World in the direction
not only
of what lies beyond it but of what, in its optimum flowering,
would be
completely antithetical to the Cosmos - an Omega Point, in
short, which
would stand at the farthest possible moral and psychic remove from the
Alpha
Point, so to speak, of primal existence, viz. the cosmic Universe, in
which the
Clear Light of the Void has its pagan throne.
3. Thus it is as a sort of left-over from a
comparatively primitive civilization that these gurus exist and seek,
knowingly
or unknowingly, the subversion and eclipse of Western civilization,
attacking
it where it is most vulnerable (such as the American Far West) in the
hope of
transforming it into something closer to their own much older and more
basic
civilization, one rooted in cosmic Fundamentalism.
Doubtless they are successful to a degree,
else we would not be aware of their work.
But, ultimately, they cannot succeed, since the West, whilst it
may be
decadent and/or technologically heathen, is
still too
evolved to be overly partial to Neo-Hindu Fundamentalism.
A day will come when it will simply be ripe
for Messianic Transcendentalism, moving from a technological alpha
towards a
spiritual omega, and then there will be no place for Eastern gurus and
their
cosmic illusions (spatial vacuums), but only a place for the Second
Coming and
his spiritual truth (airy plenum). Thus
speaks the Messianic Servant of the Holy Spirit of Heaven!
CYCLE
EIGHT
1. Hinduism (the world's oldest religion)
and
its offshoot Buddhism could be defined as being at One with Alpha God
(the
Creator/Clear Light of the Void), whereas Judaism is more about men
vis-à-vis a
Creator, with whom no complete identification is possible.
Likewise, Mohammedanism rejects direct
identification with the Creator, but does so rather more in terms of
man
(Mohammed) vis-à-vis Alpha God, so that it stands to Judaism as
phenomenal to
noumenal or, rather, individual to collective, or even the lunar to the
planar
(worldly). By contrast to Mohammedanism,
Christianity, essentially another 'lunar' faith, turns man around
(rebirth) so
that his relationship is rather more vis-à-vis an Omega God (the
'Kingdom of
Heaven' within the self), who thus stands in a 'transvaluated' lunar
light
vis-à-vis 'the Infidel', or those without any faith in Christ. Yet if Christianity is essentially
individualistic, then Socialism, the next significant religious
development, is
collectivistic, since it is more worldly than lunar in character and
thus affirms
the relationship between men and an Omega God (the Millennium of
classless
futurity), which is no less phenomenal than Christianity/Mohammedanism
or, for
that matter, Judaism, with which it forms a sort of worldly pole, given
its
omega orientation. Beyond Socialism,
however, there is only one possibility - namely a noumenal
identification,
necessarily antithetical to Hinduism/Buddhism, with Omega God (the Holy
Spirit
of Heaven), which is the ultimate religion, as superior to Christianity
and
Socialism as ... Hinduism was to Judaism and Mohammedanism, the True
World
Religion, one might say, of Social Transcendentalism.
It is this being at One with Omega God which
will bring religion to its evolutionary consummation, putting Hinduism,
Buddhism, Judaism, and Mohammedanism completely 'beneath the pale' of
its
omega-oriented integrity, an integrity wherein men are overcome in and
by the
Holy Spirit of Heaven, thereby becoming divine.
2. To contrast the noumenal absolutism of
cosmic
Fundamentalism with the noumenal absolutism of Social
Transcendentalism, the
alpha and omega of religion, which encompasses all the difference
between the
Clear Light of the Void and the Holy Spirit of Heaven - the former
illusory
(space), the latter true (air).
3. The devolution of alpha-oriented
religions
from Hinduism and Buddhism to Judaism and Mohammedanism ... contrasts
with the
evolution of omega-oriented religions from Christianity and Socialism
to Social
Transcendentalism/Super-transcendentalism.
By and large, it is the East which is devolutionary and the West
evolutionary,
though this is hardly true of the
4. The American
psyche
is conditioned to an alpha orientation by a combination of factors,
including
the 'stars' on its national flag, the indigenous traditions of
historical
5. I would say that whereas Indian
spirituality
tends, by and large, towards the light, Chinese spirituality tends, by
contrast, towards the air (witness the Tao)
and is thus
less illusory than truthful. Certainly
the Chinese, with their socialist faith, are no great admirers of
Hinduism/Buddhism, but, at times, ruthless opponents of this
alpha-oriented
religion, as in
6. Regrettable extent to which American
music,
Jazz in particular, is rarely 'horn free', to use a phrase I have
recently
coined for Rock albums and the like which are beyond recourse to such
fundamentalist instruments as saxophones, trumpets, trombones, etc. No doubt,
CYCLE
NINE
1. From the standpoint of Christianity,
which is
individualistic phenomenality vis-à-vis omega divinity (the 'Kingdom of
Heaven'
within), the contrary position of Islam ... must seem anti-Christic,
since an
individualistic phenomenality which is alpha orientated must be rather
more
negative and devolutionary than positive and evolutionary.
Hence a sort of
particle/wavicle dichotomy between Mohammedanism and Christianity on
the lunar
spectrum of intellectual materialism ('the Book').
Likewise, from the standpoint of Socialism,
which is collectivistic phenomenality vis-à-vis omega divinity (the
classless
Millennium to come), the contrary position of Judaism ... must seem
anti-Socialist, since a collectivistic phenomenality which is alpha
orientated
must be rather more negative and devolutionary than positive and
evolutionary. Hence a
sort of particle/wavicle dichotomy between Judaism and Socialism on the
planar
spectrum of instinctual realism (the class or, more specifically in
this
context, gender struggle).
2. Just as Christianity split into various
denominations, of which Catholicism, Anglicanism, and Puritanism are
the three
principal divisions, so Socialism did likewise, with Communism, Nazism,
and
Fascism symptomatic of the sort of divisions which so characterize
Christianity. For, despite superficial
differences and antagonistic relations, Communism, Nazism, and Fascism
are
really different manifestations of Socialism, just as
Catholicism,
Anglicanism, and Puritanism are different manifestations of and
approaches to Christianity. The
significant difference between the two
religions, however, is that whereas Socialism is, like Judaism before
it, a
religion of the World, Christianity, like Mohammedanism, is a religion
of
Purgatory, with, in consequence, a lunar rather than planar fulcrum. Hence where Christianity is most pedantically
Christian in Puritanism, Socialism, by contrast, is most pedantically
Socialist
in Communism, which is no less unequivocally working class than ...
Puritanism,
its Christian antithesis, is middle class.
3. Thus if Christianity is most middle
class
(because lunar) in Puritanism, it is rather more balanced between the
middle
and working classes in Anglicanism, but biased on the side of the
working class
in Catholicism, the mode of Christianity which more approximates the
World. Conversely, if Socialism is most
working class in Communism, the worldly mode of Socialism par
excellence, it is rather more balanced between the working and
middle
classes in Nazism, but biased on the side of the middle class in
Fascism, the
mode of Socialism which more approximates to Purgatory.
But such a bias is not commensurate with
being middle class per se, any more than the
working-class
bias of Catholicism would enable one to regard it as a working-class
ideology. The fulcrums of Socialism and
Christianity being as different (and contrary) as they are, we can no
more
regard Fascism and Puritanism as identical than ... Communism and
Catholicism. This is why Fascists,
despite their middle-class bias, are not Puritans, while Catholics,
despite
their working-class bias, are not Communists.
Only Puritans can truly reflect middle-class values, just as,
from a
contrary standpoint, only Communists truly reflect working-class ones -
the
former materialistic and the latter realistic, Nonconformism and
Humanism,
intellect and will, capitalism and syndicalism, democracy and
bureaucracy, man
and woman.
CYCLE
TEN
1. If art is the divine art form per
se
because essentially concerned with space, and therefore being, rather
than with
time (music), volume (literature), or mass (sculpture), it nonetheless
can be
spatial or spaced, alpha or omega, as well as a compromise between
either of
the two divine extremes. If spatial,
then we are talking of drawing, the 'Clear Light ...' of art. If spaced, however, we are talking rather
more of painting, the 'Holy Spirit ...' of art.
While compromises between drawing and painting on the one hand,
and
(between) painting and drawing on the other, the former essentially a
heavily-shaded drawing and the latter a sharply-linear mode of
painting, would
constitute inner and outer forms of the light and the spirit
respectively. However that may be, art is
most true to the
Divine when spaced (as in painting) and least true or, more correctly,
most
false to it when spatial (as in drawing), though spatial space is
inherently of
the negative divine anyway, since its Being is through light rather
than air.
2. Now if drawing and painting constitute a
'naturalistic' antithesis, as germane to traditional art, then it seems
to me
that a more 'artificial', or contemporary, antithesis could be adduced
between,
say, computer graphics on the one hand and air-brush art on the other,
the
former an artificial mode (using computers) of drawing, and the latter,
by
contrast, an artificial or, rather, transcendental mode of painting,
such that
takes spaced space to new conceptual heights.
Thus where formerly the principal division in art was between
drawing
and painting, neither of which properly addressed the media of light
and air,
contemporary art takes this division beyond the figurative phase to a
more
literal distinction between modes of 'drawing' and 'painting' which
amply
reflect the use of light and air in the respective production of
computer
graphics and air-brush art. Doubtless
the former is more credibly of the 'Clear Light ...' than conventional
drawing,
while the latter would be closer to the 'Holy Spirit ...' than oil
paintings,
whether of 'the Void' or 'Heaven' depending, in each case, upon the
ratio of
spatial to spaced, or vice
versa.
For while drawing and painting usually lean towards their
respective
extremes, we cannot rule out the possibility of 'painterly drawings' or
'linear
paintings', the former of inner light and the latter of outer spirit.
3. Light Art per
se, e.g. neons and
lasers, is much more of the 'Clear Light ...' than ever computer art
could be,
since a mode of art or, if you will, anti-art which is less Christian
than
heathen, given its absolutist standing (in free abstraction) in
relation to or,
rather, contrast with painterly murals and certain kinds of crude 'air
art'. Really, 'superheathen' would be a
better definition of the sort of - at any rate until quite recently -
strictly
contemporary 'art' in question, just as 'superchristian' might well
serve to
define the kind of artificial drawing we have equated with computer
graphics. Yet, whatever the terminology,
there can be no question that 'light art' is to modern art what the
Clear Light
of the Void is to religion, namely a vacuous alpha at the farthest
possible
ideological remove from the Holy Spirit of Heaven, and therefore a mode
of art
which could only be 'beneath the pale' from an omega-oriented
standpoint - the
standpoint of the Superchristic civilization still to arise.
CYCLE
ELEVEN
1. As spatial
art to
spaced art, drawings to paintings, so spatial philosophy to spaced
philosophy,
aphorisms to maxims and/or supernotes - the former numbered from above
(thereby
maximizing spatial space), the latter numbered at the side (thereby
minimizing
spatial space in deference to the prosecution of spaced space ... with
the
assistance, where applicable, of enhanced in-text capitalization). However, space is a factor that has to be
respected regardless of the type of space being developed.
For space is commensurate with the Divine
(being), and thus with true philosophy.
2. Being needs
space,
but Being can be either negative and spatial or positive and spaced -
the
difference, in short, between light (outer or inner) and spirit (outer
or
inner). Hence whereas the negative
Being, for example, of the Clear Light of the Void is spatial, the
positive
Being of the Holy Spirit of Heaven is spaced - the former woeful and
the latter
joyful, speed and calm.
3. Being is only possible in space (plastic
and
philosophical), just as Doing is only possible in time (musical and
poetical),
Taking only possible in volume (writerly and fictional), and Giving
only
possible in mass (sculptural and dramatic).
Whereas the artist/philosopher is a be-er, the
musician/poet is a
doer, the writer/novelist a taker, and the
sculptor/actor a giver
- space, time, volume, and mass ... with divine, diabolic, masculine,
and
feminine implications respectively, as germane to spiritual idealism,
emotional
(soulful) naturalism, intellectual materialism, and instinctual
(wilful)
realism.
4. Just as Being can be either spatial or
spaced, light or spirit, so Doing can be either sequential or
repetitive, fire
or soul; Taking either volumetric or voluminous, water or intellect;
and Giving
either massed or massive, earth or will.
5. The speed of light vis-à-vis the
lightness of
spirit; the heat of fire vis-à-vis the brightness of soul; the coldness
of
water vis-à-vis the dullness of intellect; the darkness of earth
vis-à-vis the
heaviness of will. Space,
time,
volume,
and mass vis-à-vis air, blood, brain, and flesh.
CYCLE
TWELVE
1. The illusion of light created by the
speeding
of elemental photon particles through the ether as they diverge from
the vacuum
of spatial space ... contrasts absolutely with the truth of
spirit
established by the focus of elemental photon wavicles (consciousness)
upon the
plenum of air which is their Heaven and effective Omega Point.
2. From the
centrifugal
objectivity of light to the centripetal subjectivity of spirit via the
centripetal objectivity of mind and the centrifugal subjectivity of
will, as
from films to compact discs/floppies via books and tapes.
3. An intellectual's concept of Hell would
have
to be a place, like school or college, where people were expected and,
indeed,
encouraged to read. For reading
is a sort of centrifugal objectivity, necessarily noumenal, of the
mind, and
such an activity effectively damns the reader to intellectual Hell,
whether or
not - though especially when - he is also a poet.
4. Although diabolically antithetical to
philosophy, poetry is also, traditionally, a noumenal art form, with a
right to
space as the appropriate backdrop - usually exemplified by stanza
divisions -
for its elucidation of time. Whether
this time be expressed sequentially
or repetitively,
weakly or strongly, or, indeed, by both devices, in greater or lesser
degree,
at once ... will of course depend upon the type of poet.
Though the 'best' poets,
like for that matter the 'best' musicians, will tend to prefer the
repetitive
omega to the sequential alpha, being closer to the Father than to His
Satanic
adversary. Hence
stronger metre (rhythm) and less rhyme, alliteration, assonance, and
other apparent
devices ... more typifying the negativity of the antipoet. In fact, rhyme is closer to light than to
heat, being a seduction of the eye, whereas metre directly appeals to
the soul
in its rhythmic intensities, and thus stirs up the blood - the last
thing that
the philosopher would want to do! But
poets, as we have seen, are of the Damned, and never more so than when,
as in a
royalist age, time is the principal element and its expression is
accordingly
unclouded by heavenly or purgatorial or even mundane scruples, being
relatively
free of space (except in the aforementioned sense), volume, and mass. Such was how poetry used to be before the
'Age of Reason' and after the 'Age of Faith', when time broke free
(relatively
speaking) of space, or more correctly space-mass, but had not yet succumbed to the
domination
of volume, with its puritanical horror of free time.
For the 'Age of Reason' brought time low, to
coin a phrase, and voluminous poems, scorning the spatial dimension of
stanza
divisions, increasingly came to supplant poetic ones, the Protestant
'bovaryization'
of poetry tailored to the lunar unfolding of a narrative cloth. Now all that remained was for this cloth to
be dragged through the dramatic mud of a Republican 'bovaryization' ...
for the
subversion of time to reach rock-bottom, so to speak, and thus fall-in
behind
mass as the cardinal element. Here time
was truly buried, though, alas, not completely and not for ever; since
something akin to epic, lyric, and narrative poetry continued to exist
and to
haunt the poetic imagination with flights of emotional fancy. The final death of poetry has still to come
... with the 'reign' of the philosopher-king.
For where God is, there can be no place for the Devil (to do).
CYCLE
THIRTEEN
1. To distinguish polytechnics/technical
colleges from universities on the basis of a planar/lunar division,
with the
former broadly catering to working-class students and the latter to
their
middle-class counterparts.
2. Likewise, to distinguish between
academies
and seminaries on the basis of a solar/stellar division, with the
former having
an upper-class connotation and the latter a classless one, as befitting
the
study of religion.
3. Hence where polytechnics/technical
colleges
are basically of the (mundane) World, universities are of the
(purgatorial)
Overworld, academies of the (diabolic) Behind, and seminaries of the
(divine)
Beyond - at least in their bearing on Christian teachings.
4. The
naturalistic and
scientific nature of academies contrasts, as Devil to God, with the
idealistic
and religious nature of seminaries.
5. The realistic and economic nature of
polytechnics/technical colleges contrasts, as woman to man, with the
materialistic and political nature of universities.
6. The doing
nature of academies;
the taking nature of universities; the giving nature of technical
colleges; and
the being nature of seminaries - soul, intellect, will, and spirit.
7. An open society may, in its liberalism,
have
academies, universities, technical colleges, and seminaries, but a
closed
society that was orientated towards the Divine would build from
technical
colleges to seminaries ... of a transcendent order (super-seminaries),
doing
everything in its power to phase-out and/or scale-down universities and
(especially)
academies. For where God is, there can
be no place for the Devil/man (to do/take), neither in learning nor
anything
else.
8. A classless society is not established
on the
basis of giving everybody an equal opportunity to 'better himself' in
no matter
what context, but solely on the basis of phasing-out upper-class,
middle-class,
and, ultimately, working-class alternatives to properly classless
criteria. For
classlessness is specifically religious and divine, and that which is
neither
religious nor divine, in the true spiritual sense, is an obstacle to
the
development of a classless society.
Hence the equalitarian permissiveness of contemporary Liberals
is simply
a subversion of classlessness which, willy-nilly, perpetuates the
class-bound
status quo.
9. What interests God, the Second Coming,
is not
whether a working-class person is free to go to university and savour
traditional middle-class privileges, but whether, in spurning such
freedoms,
the working class are in a position whereby they can be saved from
their own
status to the transcendent divinity of the classless Beyond. Difficult as this may be when one is
literally working class, it would be next-to-impossible for those who
had
abandoned the World for the lunar and/or solar regions of universities
and
academies above. For even working-class
people who are too deeply into the World (including that of technical
colleges)
cannot be saved to the classless Beyond.
CYCLE
FOURTEEN
1. Correlations between drinking and
writing
(lunar) and smoking and reading (solar), as regards water and fire. The writer (a novelist) is often inebriated,
while the reader (whether poet or not) is just as often given to
smoking. For drinking assists the writer
no less than
smoking ... the reader.
2. Analogous to the above, one could
contend
that eating assists the speaker, e.g. after-dinner speeches, etc., no
less than
snorting or, at any rate, sniffing ... the thinker.
For correlations also exist between eating
and talking (planar) and sniffing and thinking (stellar).
In this latter regard, the incense in
Catholic churches is primarily intended to facilitate religious
thought, or
prayer.
3. The important
thing
about prayers is not whether or not there exists a God to listen to and
answer
them, but that people are given, through religion, a pretext for thinking
in
the first place. For, being a mode of
religious thought, prayer sustains the devotee in his commitment to a
heavenly
alternative to speaking (worldly), writing (purgatorial), and reading
(hellish). Thought, and hence prayer,
may not be the ne
plus
ultra of spirituality, but it is still preferable to
speaking, writing, and reading, and if the only way that a person can
be
induced to think is through prayer, then so be it!
His prayers will not be the complete waste of
time that cynics and moral ignoramuses might mistake them for! Yet, when all's said and done, prayer is
still only relative to a phenomenal age or society, not to one that,
through
the Second Coming, had passed beyond the intellect to the noumenal
'Kingdom of
Heaven', wherein only meditation could do adequate justice to the
spirit's
quest for divine resolution ... in the 'Peace that surpasses all
understanding'.
CYCLE
FIFTEEN
1. Essence and quality are no more
commensurate
than appearance and quantity. For whereas quantity and quality are physical, essence
and
appearance are metaphysical - the former pair phenomenal and the latter
pair
noumenal.
2. Strictly speaking, essence is
correlative
with the divine (being), appearance correlative with the diabolic
(doing). Likewise, quantity is correlative
with the
masculine (taking) and quality correlative with the feminine (giving). Hence one should speak of the beingful
essence of God, but ... the doingful appearance of the Devil. Or, similarly, of the takingful quantity, as
it were, of man, but ... the givingful quality, so to speak, of woman. Consequently, for God what he or, rather, it is
... is more important than what he/it does, takes, or gives. While, for the Devil, what he/it does
...
is more important than what he/it is, takes, or gives.
Similarly, for man, what he takes ...
is more important than what he is, does, or gives.
Whereas for woman, by contrast, what she gives
... is more important than what she is, does, or takes.
Obviously, the other factors enter into
account in all four contexts to greater or lesser extents.
But they will be subordinate, so I contend,
to the principal attribute of each context!
3. Hence appearance, quantity, and quality
will be
subordinate to essence in the divine context of Being, whilst essence,
quantity, and quality will be subordinate to appearance in the diabolic
context
of Doing. Likewise, essence, appearance,
and quality will be subordinate to quantity in the masculine context of
Taking,
whilst essence, appearance, and quantity will be subordinate to quality
in the
feminine context of Giving. In the
divine context, to take a single example, the essence of Being, say
negative
Being, will be the woeful horror
vacui of elemental photon particles
diverging from a spatial vacuum, which will take metaphysical
precedence over
the appearance of negative Being, viz. light, or the illusion of
speeding
photon particles, as well as over the (comparatively physical) quantity
and quality
of negative Being - the former dependent upon the amount of electricity
powering the light energy and the latter upon the nature of the means
through
which it is filtered to the external environment, e.g. wattage, colour
and
shape of light bulb, etc. Now the
quantity of light is doubtless an important factor in the overall
production of
light energy, as is the quality of what is produced.
But, from a metaphysical standpoint, it is
less significant than the essence and even the appearance of light,
which
brings us back to illusion (speed) and woe (negative Being).
CYCLE
SIXTEEN
1. Being is not space, but the nature of
space,
whether spatial or spaced, determines the essence of Being, making for
negative
(woeful) and positive (joyful) distinctions.
Yet while Being is not space, there
could be no
Being without space. Hence to be,
one
must
first have space. Whether one
is then going to be negatively or positively ... will depend
upon the kind
of space,
with alpha and omega implications between the light-producing spatial
space
(the vacuous Neant
or Nothingness of Sartre's negative Being) and the
spirit-inducing spaced space (the airy plenum of meditative breathing
which
leads to positive Being). In the one
case, great sadness is the negative essence of what is effectively the
Clear
Light of the Void. In the other case, by
contrast, great joy is the positive essence of what is effectively the
Holy
Spirit of Heaven.
2. Doing is not time, but
the nature of time, whether sequential or repetitive, determines the
appearance
of Doing, making for negative (weak) and positive (strong) distinctions. Yet while Doing is not time, there could be
no Doing without time. Hence to do,
one
must
first have time. Whether one is
then going to do negatively or positively ... will depend upon
the kind
of
time,
with
alpha and omega implications between the heat-producing sequential
time
(the fiery vacuum of negative Doing) and the soul-inducing repetitive
time (the
bloody plenum of emotive feeling which leads to positive Doing). In the one case, great weakness is the
negative appearance of what is effectively the Clear Heat of Time. In the other case, by contrast, great
strength is the positive appearance of what is effectively the Holy
Soul of
Hell.
3. Taking is not volume, but the nature of
volume, whether volumetric or voluminous, determines the quantity of
Taking,
making for negative (evil) and positive (good) distinctions. Yet while Taking is not volume, there could
be no Taking without volume. Hence to take,
one
must
first have volume. Whether one
is then going to take negatively or positively ... will depend
upon the kind
of
volume,
with
alpha and omega implications between the cold-producing volumetric
volume
(the watery vacuum of negative Taking) and the mind-inducing voluminous
volume
(the brainy plenum of cogitative thinking which leads to positive
Taking). In the one case, great evil is
the quantity
of what is effectively the Clear Coldness of Volume.
In the other case, by contrast, great
goodness is the quantity of what is effectively the Holy Mind of
Purgatory.
4. Giving is not mass, but the nature of
mass,
whether massed or massive, determines the quality of Giving, making for
negative (painful) and positive (pleasurable) distinctions. Yet while Giving is not mass, there could be
no Giving without mass. Hence to give,
one
must
first have mass. Whether one is
then going to give negatively or positively ... will depend
upon the kind
of mass,
with alpha and omega implications between the darkness-producing massed
mass
(the earthy vacuum of negative Giving) and the will-inducing massive
mass (the
fleshy plenum of associative willing which leads to positive Giving). In the one case, great pain is the quality of
what is effectively the Clear Darkness of Mass.
In the other case, great pleasure is the quality of what is
effectively
the Holy Will of the World.
CYCLE
SEVENTEEN
1. The essence of Being
contrasts with the appearance of Doing (whether negative or positive in
each
case). The heavenly condition is
essential and the infernal condition apparent.
God and Devil.
2. The quantity of Taking contrasts with
the
quality of Giving (whether negative or positive in each case). The purgatorial condition is quantitative and
the mundane condition qualitative. Man
and woman.
3. Damnation is from the quantity of Taking
to
the appearance of Doing, as from Purgatory to Hell.
4. Salvation is from the quality of Giving
to
the essence of Being, as from the World to Heaven.
5. For God, where
God is (essential)
is more important than when
God is (apparent), what
God is (quantitative)
or how
God is (qualitative).
Whereas for the Devil, when
the Devil does
(apparent) is more important than where
the Devil does
(essence), what
the Devil does (quantitative), or how
the Devil does
(qualitative).
6. For man, what
man takes
(quantitative) is more important than how
man takes
(qualitative), when
man takes (apparent), or where
man takes
(essential). Whereas for woman, how
woman gives
(qualitative) is more important than what
woman gives
(quantitative), when
woman gives (apparent), or where
woman gives
(essential).
7. The 'where'
of
space
contrasts
with the 'when'
of
time,
while the 'what'
of
volume
contrasts
with the 'how'
of
mass.
8. Unlike man
and woman,
who are relative and therefore capable of giving (feminine)
and taking
(masculine), God and the Devil, being absolute, can only be
(divine) or do
(diabolic), never be and do by turns.
Hence whereas even the worst men are capable
of giving and the best women of taking, even if to a
limited
extent ... relative to their basic gender, God is no more capable of doing
than the Devil of being. Time is
beneath God and space above the Devil.
In fact, God would no more be capable of doing evil (in
time) than
the Devil of being good (in space).
9. As impossible to be evil ... as
to do
good ... from the standpoints of the Divine
and the
Diabolic. Absolute goodness is
exemplified through Being and absolute evil through Doing.
Relative goodness is exemplified through
Giving and relative evil through Taking.
10. To contrast the subjectivism (noumenal) of
Being with the objectivism (noumenal) of Doing on the one hand, and the
objectivity (phenomenal) of Taking with the subjectivity (phenomenal)
of Giving
on the other hand. Hence
where
the
subjective alternatives are essential (noumenal) and qualitative
(phenomenal), the objective alternatives are apparent (noumenal) and
quantitative (phenomenal).
CYCLE
EIGHTEEN
1. Those who
are intent
upon ‘keeping up appearances', e.g. adhering to objectivism, will
always be
denied the benefit of essences. For
subjectivism will remain forever 'beyond their pale'.
2. To be
essential, or
noumenally subjective, is to care nothing for appearances, since where
God is,
there can be no place for the Devil (to do).
3. The Saved are always essential
(beingful) and
the Damned apparent (doingful), whereas the Purgatorial are ever
quantitative
(takingful) and the Sinful ... qualitative (givingful).
4. The Saved can no more be evil
than the
Damned can do Good. One can only be
good and do evil.
5. The Purgatorial can no more take good
than
the
Sinful can give evil.
One can only take (know) evil and give (act)
good.
6. To be/give subjectively, but to do/take
objectively, thereby differentiating between good
(subjectivism/subjectivity)
and evil (objectivism/objectivity).
7. Impression and expression are each good
(subjective), whereas explosion and implosion are each evil (objective).
8. The spirit is good but the light is
evil. Or, more specifically, the inner
spirit is absolutely good, while the outer spirit is relatively good -
the
former noumenally subjective (essential) and the latter phenomenally
subjective
(qualitative). Conversely, the inner
light is relatively evil, while the outer light is absolutely evil -
the former
phenomenally objective (quantitative) and the latter noumenally
objective
(apparent).
9. Hence to contrast the absolute evil
(noumenally objective) of the Clear Light of the Void with the absolute
good
(noumenally subjective) of the Holy Spirit of Heaven.
Whilst, in between, the
relative evil (phenomenally objective) of the Unclear Light of Heaven
contrasts
with the relative good (phenomenally subjective) of the Unholy Spirit
of the Void.
CYCLE
NINETEEN
1. Because the outer light is absolutely
evil in
relation to the relative evil of the inner light, one has a right to
speak of
it as divine absolute evil (objectivism) in relation to the divine
relative
evil (objectivity) of the inner light.
Conversely, because the inner spirit is absolutely good in
relation to
the relative good of the outer spirit, one can speak of it as divine
absolute
good (subjectivism) in relation to the divine relative good
(subjectivity) of
the outer spirit.
2. Hence to contrast the divine absolute
evil of
the outer light with the divine absolute good of the inner spirit where
the
noumenal extremes are concerned, while reserving for the phenomenal
middle-ground ... a contrast between the divine relative good of the
outer
spirit and the divine relative evil of the inner light.
3. Because particles are objective (evil)
and
wavicles subjective (good), we can contrast the elemental photon
particles of
the outer light with the elemental photon wavicles of the inner spirit,
while
reserving for the phenomenal middle-ground a contrast between the
molecular
photon wavicles of the outer spirit and the molecular photon particles
of the
inner light.
4. Hence from the elemental photon
particles of
divine absolute evil to the elemental photon wavicles of divine
absolute good
via the molecular photon wavicles of divine relative good and the
molecular
photon particles of divine relative evil, as from the Clear Light of
the Void
to the Holy Spirit of Heaven via the Unholy Spirit of the Void and the
Unclear
Light of Heaven.
5. Just as we have drawn distinctions
between
absolute/relative divine good and evil, so can like absolute/relative
distinctions be drawn between diabolic, purgatorial, and mundane (or
worldly)
good and evil, the good options being subjective and the evil ones
objective,
as before.
6. Hence to contrast the elemental proton
particles of the outer heat with the elemental proton wavicles of the
inner
soul, while reserving for the phenomenal middle-ground a contrast
between the
molecular proton wavicles of the outer soul and the molecular proton
particles
of the inner heat.
7. Thus from the elemental proton particles
of
diabolic absolute evil to the elemental proton wavicles of diabolic
absolute
good via the molecular proton wavicles of diabolic relative good and
the
molecular proton particles of diabolic relative evil, as from the Clear
Heat of
Time to the Holy Soul of Hell via the Unholy Soul of Time and the
Unclear Heat
of Hell.
8. Likewise to contrast the elemental
neutron
particles of the outer coldness with the elemental neutron wavicles of
the
inner mind, while reserving to the phenomenal middle-ground a contrast
between
the molecular neutron wavicles of the outer mind and the molecular
neutron
particles of the inner coldness.
9. Thus from the elemental neutron
particles of
purgatorial absolute evil to the elemental neutron wavicles of
purgatorial
absolute good via the molecular neutron wavicles of purgatorial
relative good
and the molecular neutron particles of purgatorial relative evil, as
from the
Clear Coldness of Volume to the Holy Mind of Purgatory via the Unholy
Mind of
Volume and the Unclear Coldness of Purgatory.
10. Finally, to contrast the elemental electron
particles
of the outer darkness with the elemental electron wavicles of the inner
will,
while reserving for the phenomenal middle-ground a contrast between the
molecular electron wavicles of the outer will and the molecular
electron
particles of the inner darkness.
11. Thus from the elemental electron particles of
mundane absolute evil to the elemental electron wavicles of mundane
absolute
good via the molecular electron wavicles of mundane relative good and
the
molecular electron particles of mundane relative evil, as from the
Clear
Darkness of Mass to the Holy Will of the World via the Unholy Will of
Mass and
the Unclear Darkness of the World.
CYCLE
TWENTY
1. Although the divine spectrum is
characterized
by Being (essence), one should distinguish between the apparent
Being of
the Clear Light of the Void, viz. outer light; the qualitative Being
of
the
Unholy Spirit of the Void, viz. outer spirit; the quantitative
Being
of the Unclear Light of Heaven, viz. inner light; and the essential
Being of the Holy Spirit of Heaven, viz. inner spirit.
2. Likewise, while the diabolic spectrum is
characterized by Doing (appearance), one should distinguish between the
apparent
Doing of the Clear Heat of Time, viz. outer heat; the qualitative
Doing
of the Unholy Soul of Time, viz. outer soul; the quantitative
Doing of
the Unclear Heat of Hell, viz. inner heat; and the essential
Doing of
the Holy Soul of Hell, viz. inner soul.
3. Similarly, while the purgatorial
spectrum is
characterized by Taking (quantitative), one should distinguish between
the apparent
Taking of the Clear Coldness of Volume, viz. outer coldness; the qualitative
Taking of the Unholy Mind of Volume, viz. outer mind; the quantitative
Taking of the Unclear Coldness of Purgatory, viz. inner coldness; and
the essential
Taking of the Holy Mind of Purgatory, viz. inner mind.
4. Finally, while the mundane spectrum is
characterized by Giving (qualitative), one should distinguish between
the apparent
Giving of the Clear Darkness of Mass, viz. outer darkness; the qualitative
Giving of the Unholy Will of Mass, viz. outer will; the quantitative
Giving of the Unclear Darkness of the World, viz. inner darkness; and
the essential
Giving of the Holy Will of the World, viz. inner will.
5. Hence we can speak of apparent,
qualitative,
quantitative, and essential subdivisions within the overall contexts of
Being,
Doing, Taking, and Giving, viz. Heaven, Hell, Purgatory, and the World.
CYCLE
TWENTY-ONE
1. The
supernatural is
what lies beyond nature or, more specifically, that which is
positively
supernatural ... is the ultimate supernature (in contrast to the
negative
supernature of what lies behind nature as its cosmic
precondition). Now if the elemental
essence or, if you will,
quality of nature is the electron, then the elemental essence of
supernature is
the photon, whether or not we then distinguish, as I have, between
negative and
positive supernature on the basis of a particle/wavicle dichotomy, with
further
subdivisions between the elemental absolutes and the molecular
relativities in
between - the former noumenal and the latter phenomenal.
2. Be that as it may, we can have no
hesitation
in ascribing an electron attribute to nature (both negative and
positive) and a
photon attribute to supernature, while reserving for that which runs
contrary
to nature, viz. antinature, a neutron attribute, and for that which
lies behind
antinature, viz. anti-supernature, a proton attribute - the former
basically
quantitative and the latter fundamentally apparent.
3. Now whereas nature is mundane,
antinature is
purgatorial. And whereas supernature is
divine, anti-supernature is diabolic.
Thus while nature and supernature, viz. the electron and the
photon,
appertain to the subjective side of the Universe, antinature and
anti-supernature, viz. the neutron and the proton, appertain
to its objective side. Hence a
distinction, one might argue, between the feminine earth and the divine
Beyond
(as well as stellar Heaven in the anterior context of negative Being),
on the
one hand, but between the masculine moon and the diabolic sun on the
other
hand, a distinction, in other words, between relative/absolute good and
evil. For where nature is phenomenally
subjective and supernature ... noumenally subjective, antinature is
phenomenally objective and anti-supernature ... noumenally objective. Electrons/photons
vis-à-vis
neutrons/protons.
CYCLE
TWENTY-TWO
1. If the
electron is
the element of nature, then nature is qualitative, and hence
phenomenally
subjective, which is to say, relatively good.
2. If the neutron is the element of
antinature,
then antinature is quantitative, and hence phenomenally objective,
which is to
say, relatively evil.
3. Hence whatever goes
against nature, as antinature, is relatively evil, the evil of the
purgatorial
Overworld in opposition to the mundane World, or man to woman.
4. If the photon
is the
element of supernature, then supernature is essential, and hence
noumenally
subjective, which is to say, absolutely good.
5. If the proton is the element of
anti-supernature, then anti-supernature is apparent, and hence
noumenally
objective, which is to say, absolutely evil.
6. Hence whatever goes
against supernature, as anti-supernature, is absolutely evil, the evil
of Hell
in diabolic opposition to divine Heaven, or the Devil to God.
7. To contrast the eccentricity (soul) of
the
Father with the psycho-centricity (spirit) of the Holy Ghost on the one
hand,
but the egocentricity of the Son (intellect) with the concentricity of
the
Mother (will) on the other hand.
8. Eccentricity, being apparent, is
diabolic,
whereas psycho-centricity, being essential, is divine.
9. Egocentricity, being quantitative, is
purgatorial, whereas concentricity, being qualitative, is mundane.
10. Nonconformism contrasts with Humanism as
antinature with nature, whereas Fundamentalism contrasts with
Transcendentalism
as anti-supernature with supernature.
11. The eccentric
person
has no spiritual self, whereas the psycho-centric person is all
spiritual
self,
the
former being a fundamentalist Devil and the latter a
transcendentalist God.
12. The egocentric person has, relatively
speaking, no physical self and the concentric person is, relatively
speaking, all
physical
self,
the
former being a nonconformist Half-Devil (man) and the latter a
humanist Half-God (woman).
13. Lacking spiritual self, the eccentric person
is damned to the emotional not-self of perceptual appearances.
14. Lacking physical (wilful) self, the egocentric
person is confined to the intellectual not-self of perceptual
quantities.
15. The emotional not-self of perceptual
appearances contrasts absolutely with the spiritual self of conceptual
essences, as noumenal objectivity with noumenal subjectivity.
16. The intellectual not-self of perceptual
quantities contrasts relatively with the instinctual self of conceptual
qualities, as phenomenal objectivity with phenomenal subjectivity.
CYCLE
TWENTY-THREE
1. The extent to which human nature is good
or
evil varies from class to class and society to society, but can
nevertheless be
quantified on the following metaphysical basis: namely, that human
nature is
relatively good when the electron is uppermost, since the electron is
phenomenally subjective, and hence the element most characteristic of
nature. In fact, the term 'human nature'
is such that
we have to identify it with the electron and thus with relative good;
though
humanist nature would be more specific to the World, and would contrast
with
the nonconformist antinature, so to speak, of the Overworld, viz. lunar
criteria, as especially applicable to overly masculine and materialist
contexts. Hence there is a very literal
sense in which, though human(ist) nature is
good
(relative to the phenomenal subjectivity of the electron),
nonconformist antinature
is evil, albeit less on absolute than on relative, and hence phenomenal, terms, as germane to the neutron, the element
of phenomenal objectivity which has its basis, so to speak, in the
lunar
artificiality (antinature) of purgatory.
2. Now as the working class are the class, par
excellence, of the World, it follows that relative goodness attaches
to this
class more than to any other, since it is precisely the class in which
human(ist) nature, governed by the will, achieves its phenomenal
embodiment. By contrast, the middle
class, governed by the intellect, are the class, par excellence,
of
Purgatory,
and thus stand to the working class in a relatively evil
light, the
(inner) light of nonconformist antinature, wherein the neutron has its
objective
throne.
3. To the extent that they can be
identified
with the neutron, the middle class are therefore the class enemy of the
working
class, with an elemental bias that, rooted in the intellect, conduces
towards
the relative evil of phenomenal objectivity.
There is no way in which we could categorically argue that the
middle
class are commensurate with human(ist)
nature. On the contrary, this class is
antithetically
ranged against it.
4. Yet if the middle class are relatively
evil,
then the upper class are arguably absolutely evil, since the class, par
excellence, of what we may call fundamentalist anti-supernature, as
germane
to the proton, the element of noumenal objectivity which has its roots
in the
solar Hell of the diabolic Behind. Now
such a Behind contrasts absolutely with the noumenal subjectivity of
the divine
Beyond, the photon-centred absolute goodness
of
transcendentalist supernature, which is classless.
Hence while the upper class are absolutely
evil to the extent that they can be identified with noumenal
objectivity, the
classless alone are absolutely good, and thus the salvation of the
World, viz.
the electron-centred working class, where human(ist)
nature
can
and, I believe, will be transmuted upwards and inwards in the
course
of Messianic time, becoming transcendentally supernatural, or
absolutely
good. Such is the World's destiny, and
it confirms that, while human nature is relatively good, not all
mankind can be
evaluated according to humanist criteria, since where there is
nonconformist
antinature (middle class) or fundamentalist anti-supernature (upper
class),
human nature is only peripheral to the prevailing evil, be it relative
or
absolute, which characterizes the elemental disposition of these two
classes.
CYCLE
TWENTY-FOUR
1. To contrast the phenomenal subjectivity
of
pipe smoking with the phenomenal objectivity of cigar smoking - the
former
mundane and the latter purgatorial.
2. Likewise to contrast the noumenal
subjectivity of roll-ups with the noumenal objectivity of cigarettes -
the
former heavenly and the latter hellish.
3. Although smoking is rooted in the alpha,
on
whichever spectrum of moral evaluation, we can distinguish between the
subjectivity (both noumenal and phenomenal) of roll-ups and pipes on
the one hand,
and the objectivity (both phenomenal and noumenal) of cigars and
cigarettes on
the other hand, the former negatively good (both absolutely and
relatively) and
the latter negatively evil (both relatively and absolutely). Put theologically, one could argue that
whereas the smoking of roll-ups correlates with the Antispirit
(negative God),
pipe smoking correlates with the Antimother (negative woman). And that whereas cigar smoking correlates
with the Antichrist (negative man), cigarette smoking correlates with
the
Antifather (negative Devil). Thus we
descend, in negativity, from the divinity of roll-ups to the femininity
of
pipes via the devility of cigarettes and the masculinity of cigars.
4. From the nonconformist/lunar standpoint
of
cigars, cigarette smoking corresponds to a fundamentalist/solar
damnation. Conversely, from the
humanist/planar
standpoint of pipes, the smoking of roll-ups corresponds to a
transcendentalist/stellar salvation. In
fact, where the cigar is middle class, the cigarette is upper class. And where the pipe is working class, the
roll-up is classless - though only, of course, in relation to the alpha
of
negative evaluation. For
the
omega
of positive evaluation will always be beyond smoking ... of
whatever
type.
5. Magazines, newspapers, co-mags (comic
books),
and books are all lunar by dint of their intellectual essence, whereas
televisions, midis, video-recorders, and computers are planar
(planetary) by
dint of having an instinctual essence - the former quadruplicity based
on the
neutron and the latter on the electron.
Hence whereas the first-named quadruplicity is nonconformist and
materialist, the second one is humanist and realist - all the
difference, in
sum, between the masculine and the feminine (albeit to greater or
lesser
degrees, depending upon the nature of the media in question). For although each quadruplicity is phenomenal
(as opposed to noumenal), those in the first category are cerebral, or
of the
head, while those in the second category are corporeal, or of the body,
given
the lunar/planar, or intellectual/instinctual distinctions which exist
between
them, as with regard to the purgatorial Overworld and the mundane World. Hence the way to the Beyond is not via
magazines, newspapers, co-mags, or books, but via midis and computers,
since
these are the media of the World which are most subjective, and thus
closer to
the spirit.
6. Just as the above distinction between a
'neutron' quadruplicity and an 'electron' quadruplicity suggests a kind
of
middle-class/working-class antithesis, so such an antithesis is
suggested by
the distinction between acoustic and electric music - the former
usually
Classical and the latter Popular (pop).
For where Classical music is generally intellectual, Pop music,
by
contrast, is generally instinctual and thus a music (to dance to) of
the World
as opposed to Purgatory, wherein the acoustic 'neutron' has its
intellectual
throne. Now on this throne,
traditionally, sits man in a sort of objective defiance of the feminine
World,
his music no less relatively evil in relation to the phenomenal
subjectivity of
Pop music ... than the above-named quadruplicity (of magazines,
newspapers,
co-mags, and books) is relatively evil, in its phenomenal objectivity,
in
relation to the electronic quadruplicity which more typifies human
nature in
the modern age.
CYCLE
TWENTY-FIVE
1. From the
realism of
human nature to the idealism of superhuman supernature, as from
electrons to
photons, the mundane World to the divine Beyond.
2. From the
materialism
of inhuman (nonconformist) antinature to the naturalism of
super-inhuman
(fundamentalist) anti-supernature, as from neutrons to protons, the
purgatorial
Overworld to the diabolic Behind.
3. That which is contrary to nature is
inhuman,
for it is a manifestation of the not-self (both phenomenally and
noumenally)
and therefore objectively evil.
4. Generally, men are against nature and
women
of it, though this is not to say that all men are evil and all women
... good.
5. Where nature is relatively good and
culture
absolutely good, civilization is relatively evil and barbarism
absolutely
evil. For nature is a manifestation of
the physical self and culture a manifestation of the metaphysical self,
whereas
civilization is a manifestation of the physical not-self and barbarism
a
manifestation of the metaphysical not-self.
6. The physical
self,
or will, contrasts relatively with the physical not-self, or intellect,
whereas
the metaphysical self, or spirit, contrasts absolutely with the
metaphysical
not-self, or soul.
7. Will is the quality of nature, spirit
the
essence of culture - the former mundane and the latter divine.
8. Intellect is the quantity of
civilization,
soul the appearance of barbarism - the former purgatorial and the
latter
diabolic.
9. Woman is the personification of nature
and
man the personification of civilization - the former relatively good
and the
latter relatively evil.
10. God is the 'personification' of culture and
the Devil the 'personification' of barbarism - the former absolutely
good and
the latter absolutely evil.
11. The development of
the physical self through nature leads to woman, whereas the
development of the
physical not-self through civilization leads to man.
12. The development of
the metaphysical self through culture leads to God, whereas the
development of
the metaphysical not-self through barbarism leads to the Devil.
13. The element of
nature
is earth, whereas the element of civilization is water.
14. The element of
culture is air, whereas the element of barbarism is fire.
15. The expression of the flesh through earth
(food) contrasts relatively with the implosion of the brain through
water
(ink).
16. The impression of the mind through air
(meditation)
contrasts absolutely with the explosion of the blood through fire
(injury).
17. The expression of the will through the flesh
(sex) contrasts relatively with the implosion of the intellect through
the
brain (word).
18. The impression of the spirit through the mind
(conscious focus) contrasts absolutely with the explosion of the soul
through
the blood (emotion).
CYCLE
TWENTY-SIX
1. No less than intellect is dependent upon
the
brain, so consciousness is dependent upon air.
But the ability to focus consciousness is mind, which transcends
the
brain.
2. Consciousness is never more focused than
when
it is one with the air in a convergence of absolute mind to the omega
point of
the psyche, or so-called 'crown centre'.
3. Expressions like 'mind that step' or
'mind
your own business' indicate that mind is something which has to be
applied to
consciousness in order to focus it at a specific point.
For consciousness is like a flame that burns
on the wick of air, and whether this flame be focused, and holy, or
unfocused,
and profane, will depend upon the individual and the circumstances in
which he
finds himself at any given time. Mostly,
for a majority of people much of the time, consciousness is compromised
by the
senses, especially the sense of sight, and accordingly directed
outwards toward
some phenomenal entity, which becomes its 'object of focus'. Such external mind is rather more profane
than holy, descending, through optical vitiation, towards the outer
light. In fact, if taken to optical
extremes,
external mind can be dissipated by the light, becoming completely
vacuous and
effectively damned. Therefore external
mind is less a blessing than a curse, which should always be guarded
against
with the aid of techniques that further internal mind, or the focus of
consciousness upon the air which is its life's blood, so to speak, and
ultimate
salvation. For the more consciousness is
identified with the plenum of air one breathes-in, the more the Holy
Spirit
(mind) of Heaven will come to pass, as consciousness, focused on the
air,
becomes absolute mind, the blissful antithesis of absolute not-mind, or
light. Only in such absolute mind is salvation achieved, and such a salvation can
and
ultimately will be made to last for ever.
CYCLE
TWENTY-SEVEN
1. When
intellect is
focused, we have relative, or phenomenal, mind.
But when consciousness is focused, we have absolute, or
noumenal,
mind. Relative mind, being intellectual,
is purgatorial, whereas absolute mind, being spiritual, is divine.
2. People tend to think that they are
rooted in
the senses and accordingly conditioned by sense impressions, but, in
reality,
they are rooted or, rather, centred in the spirit, which is dependent
upon the
air one breathes for its being. For without air there would be no
consciousness and therefore no life. Yet
to get air we have to breathe, drawing it into our lungs and expelling
it again
in a continuous process that goes on twenty-four hours a day every
single day
of the week. In fact, breathing is so
natural to us that we carry-on inhaling and exhaling air during our
sleep, long
after we have closed our eyes and effectively turned our back, so to
speak, on
the senses. Thus we are essentially
creatures of the spirit, whose consciousness continues to flicker on
the wick
of our breaths even when we are sound asleep, albeit in a comparatively
subconscious fashion. We can manage
perfectly well without our eyes and ears during all that nocturnal time
we are
asleep, but without our breathing we would be dead in less than five
minutes. Truly, the senses are
peripheral to our true being, since no more than means to enable us to
get
about in the world and relate ourselves to it.
How is it, then, that most people act as though the senses were
everything and the spirit next-to-nothing?
3. Whatever the individual's case, it is
clear
that those who allow themselves to become dominated by the senses ...
are less
Christian than heathen, since they tend to imagine that man is an
alpha-stemming creature whose true home is the Cosmos and, at the very
least, a
more vacuous approach to life which may well lead to the eclipse of
consciousness by the light and, as a corollary, to a greater respect
for
optical sensuality. For there is of course
a connection between light and optics, and the more a man goes against
his true
nature and seeks to take himself back towards the Cosmos, the greater
will be
the chance of his simply tumbling forwards from this spatial death into
sensuous life and an enslavement, all the more poignant, to the senses,
the
sense of sight not least of all. Thus
what was intended to be an escape becomes a trap, and the individual
concerned
is more at variance with his true nature than before. And yet he, like everybody else, carries on
breathing, but so unconsciously as to be scarcely aware of it! His true self is still there, but as though
an aside to the sensuous distractions which claim his attention and
which he
foolishly mistakes for real life. Small
wonder that the spiritual life is regarded as a 'rebirth' in a world
where most
people have seemingly substituted a life dominated by the senses for
their true
one, unaware that the latter is more natural than the former and that
when we
home-in on it ... we become supernatural, and thus completely beyond
the senses. In fact, that is precisely
what saves us from
the world of sensuous delusion, making us realize that we are
essentially omega
orientated, and thus potentially divine.
If only people would accept their true centre, they wouldn't
carry on
behaving like devils, blown hither-and-thither by an eccentricity which
has its
roots in optical, aural, and other forms of sensuous idolatry. Alas, the World is still too much with them!
4. Thus while man's appearance might
suggest
that his origins are somewhat less than divine, his essence confirms
him in an
omega bias which, stretching from the lungs, points towards a divine
ending ...
in absolute mind. Yet it has been said
that man is fashioned in God's image, which would suggest, by contrast,
that
his origins were divine, since it is in the image of a Creator-God that
such a
doctrine perceives man, and images are nothing if not apparent. A divine appearance? But surely that is a contradiction in
terms! And how can a creature whose
appearance leaves so much to be desired from a spiritual point of view
...
possibly be fashioned in the image of a divine God, no matter how
negative this
God may be when judged by truly divine, or omega-oriented, standards,
which
have nothing whatsoever to do with images?
A strange God, indeed, whose image is found on the countenance
of
man! For what is such a countenance,
after all, but a composite, together with the body in general, of
disparate and
heterogeneous elements, some of which may arguably have been
extrapolated from
some primal and therefore negative divinity, but assuredly not all of
them! Else one would be reduced to
conceiving of the Divine in comprehensively composite terms, quite
overlooking
the moral distinction which indubitably exists between, say, the
central star
of the Galaxy and peripheral stars like the sun, which exist in a
'fallen'
relationship to the central one. No,
this image of God may be negatively divine - and thus extrapolated from
the
Galaxy's central star - so far as the so-called 'Third Eye' of the
forehead is
concerned; but as for the eyes and ears as well, surely the sun and the
moon
would be the more likely sources of origin, sources at once diabolic
and
purgatorial, with the right eye/ear deriving, in their more aggressive
nature,
from the former and the left eye/ear deriving from the latter, a
comparatively
more passive source. Hence a 'solar eye'
and a 'lunar eye' either side of a 'stellar eye', the 'Third Eye' of
mystical
Godhead, with an aural back-up for all these eyes (even, I would guess,
for the
divine eye, with its 'voice of conscience').
5. As regards the nostrils, a similar
left/right
distinction can also be made, though less in terms of the sun and the
moon than
with reference to the 'Third Eye' in the case of the right nostril and
to the
spirit in that of the left one, the former slightly more biased towards
exhalation and the latter towards inhalation, a reactive/attractive
distinction
which points-up a parallel with the light and the air respectively. Thus where the right nostril might be
regarded as being, in some sense, alpha stemming on account of its bias
towards
exhalation, the left nostril would seem to reflect an omega orientation
by dint
of its slighter bias towards inhalation, thereby running contrary to
the 'Third
Eye' ... of pineal imagination. Of
course, neither nostril is literally of the Divine, since a physical
channel
for the passage of breath to and from the lungs. But
the
nostrils are rather more spiritual
than sensual, given their close connection with the air.
They pander to the spiritual essence of
mankind ... as beings for whom the lungs
are primary
and the senses secondary. We cannot live
without them!
CYCLE
TWENTY-EIGHT
1. In regard to the above, I should like to
advance the theory that a retroussé nose is more suited to inhalations
than to
exhalations, in contrast to the greater disposition for exhalations of
an
aquiline nose. Hence where the
snub-nosed person would suggest an omega orientation commensurate with
a bias
towards inhalation and, by implication, the left nostril, his
hook-nosed
counterpart would suggest, by contrast, an alpha orientation
commensurate with
a bias towards exhalation and thus, by implication, the right nostril,
the
reactive nostril of a light equation. In
between, however, would come the more or less balanced breathing
(between
inhalations and exhalations) of straight-nosed people, who are neither
for nor
against the air, but effectively neutral in their physiognomic stance
between
alpha and omega, the light and the spirit.
2. All such speculation is not, of course,
to be
taken too literally, but used rather more as a loose guide to the
relationship
between physiognomy and moral type, as well as viewed in relation to
the
exaggerated claims of traditional religion with regard to the divine
image,
etc., which no one in his right (or perhaps I should say left) mind
would take
too seriously, in view of the dubiously divine nature of images anyway,
not to
mention the manifestly heterogeneous composition of the human
countenance ...
with or without bodily appurtenances.
Only a liberally amoral person would mistake the totality of
cosmic
precedent for God, notwithstanding the negatively divine standing which
attaches to that aspect of it which was truly primal, and hence of the
Clear
Light of the Void - namely, the central star of this galaxy, and
therefore
unworthy of the slightest degree of Christian respect.
For Christianity is all about the 'Kingdom
Within', and the more one develops that ... with the aid, needless to
say, of
breathing techniques which facilitate enhanced consciousness, the less
concern
will one have for the 'Kingdom Without' in the starry Cosmos. Verily, that man who is at one with his true
nature is no Devil-mongering heathen, but a God-affirming Christian who
may yet
achieve, through the Second Coming, a Superchristic transcendentalism
which
should directly lead to the omega point of ultimate salvation. The folly of cosmic fundamentalism can have
no place in the life of such a man. His
liberation will be complete.
3. My work is no heathen heresy, but the
godly
gnosis of our time.
CYCLE
TWENTY-NINE
1. Not until the British lion lies down
with the
Irish lamb ... will the '
2. The 'Third Eye', or pineal gland of
cosmic
imagination, only comes awake with the sleep of the visible eyes,
opening up to
the light of spatial dreams.
3. Soul, or emotion, is
dependent upon the blood; intellect, or reason, upon the brain; and
spirit, or
consciousness, upon the air - Father, Son, and Holy Ghost of the psyche. Likewise will, or instinct, is dependent upon
the flesh, being akin to the Mother. One
might say that soul is metaphysically affiliated to the blood,
intellect
likewise affiliated to the brain, spirit metaphysically affiliated to
the air,
and will likewise affiliated to the flesh (with particular regard to
the sex
organs).
4. Just as intellect can be called relative
mind
in relation to the absolute mind of spirit, so soul can be called
absolute will
in relation to the relative will of the flesh.
Hence a distinction between the relative mind of the intellect
(brain)
and the relative will of the flesh (sex organs) on the one hand, that
of the
phenomenal, but between the absolute will of the soul (blood) and the
absolute
mind of the spirit (air) on the other hand, that of the noumenal. Now whereas both relative mind and absolute
will are objective, relative will and absolute mind are alike
subjective - the
former pair commensurate with Purgatory (Christ) and Hell (the Father),
the
latter pair commensurate with the World (Mother) and Heaven (the Holy
Ghost). At least this is the case when
we are considering positive manifestations of relative and absolute
will/mind. For where the negative
options are concerned, we are dealing rather more with the Antichrist
and Satan
(the Antifather) on the one hand, that of negative relative mind and
absolute
will respectively, but with the Cursed Whore (Antimother) and Jehovah
(the
Antispirit) on the other hand, that of negative relative will and
absolute mind
respectively.
CYCLE
THIRTY
1. The heart is the seat of the soul,
pumping
blood around the body twenty-four hours a day seven days a week, which
is to
say, on a continual basis which is no less a manifestation of absolute
will
than the continual breathing of the lungs a manifestation of absolute
mind. For whereas the
heart has intimate connections with the blood, and hence soul, the
lungs have
intimate connections with the air, and hence spirit. Without blood, no emotions. Without air, no
consciousness.
2. By comparison to the heart, the sex
organs
are only intermittently in action ... as instinctual sensations,
thereby
confirming their relation to relative will, which is less noumenally
objective
(like the heart) than phenomenally subjective.
Similarly, by comparison to the lungs, the brain is only
intermittently
in action ... as intellectual cogitations, thereby confirming its
relation to
relative mind, which is less noumenally subjective (like the lungs)
than
phenomenally objective. Hence while we
can distinguish heart from lungs on the basis of an absolute dichotomy,
that
between the sex organs and the brain is rather more relative, as
befitting
their phenomenal standings in respective relation, primarily, to the
mundane
World and the purgatorial Overworld, both of which contrast with the
noumenal
standings of the heart and the lungs in respective relation, primarily,
to Hell
and Heaven, viz. soul and spirit, the former effectively diabolic
(emotional)
and the latter divine (spiritual).
3. Thus whereas the brain
and the sex organs provide us with a vertical axis, so to speak,
between man
and woman, water and earth, the heart and the lungs provide us, by
contrast,
with a horizontal axis between the Devil and God, fire and air. For human beings are less images of God ...
than composites of divine, diabolic, purgatorial, and mundane factors
which,
deriving from cosmic sources, exist in an uneasy symbiosis of mutual
tensions,
now this, now that, never entirely any one thing. Therefore
the
triumph of God over the Devil,
man, and woman ultimately presupposes the overcoming of human beings by
and
through the development of post-human life forms engineered out of them
to an
ever-more divine pitch. For only in such
a development will the Ideal come absolutely to pass, consigning
diabolical
naturalism, purgatorial materialism, and terrestrial (mundane) realism
to the
rubbish heaps of human history.
CYCLE
THIRTY-ONE
1. Although we concur with Schopenhauer
that the
world is 'Will and Representation' (or Intellect, Idea, etc.), it
should be
apparent from the above entries that there is also a lot more to it
than
Schopenhauer's philosophy would allow, including, not least, the
absolute will
of soul and the absolute mind of spirit, both of which, while having
some bearing
on the world, tower above it in contrary directions, as befitting their
noumenal status in relation to diabolic and divine alternatives.
2. Yet even if we limit the term 'world' to
that
which primarily appertains, in quasi-religious fashion, to the World,
viz. the
feminine realm of nature, the fact remains that the World is less a
combination
of 'Will' (or sensations) and 'Representation' (or ideas) than a
context of
sensational will alone, with 'Representation' appertaining to what we
have
termed the purgatorial Overworld, viz. the masculine realm of
civilization, or
intellect.
3. Hence the World is both more and less,
depending on our definition of it, than a realm of 'Will and
Representation'. It is a realm in which
both will and mind are locked in a metaphysical struggle for either
phenomenal
or noumenal control, with relative and absolute implications depending
on the
type of will or mind in the ascendancy at any given time.
Either will eclipses mind in heathen
innocence, or mind banishes will to the nether regions, seemingly, of a
Christian Hell. Thus did relative mind
triumph over relative will, only to be eclipsed, in due historical
course, by
the absolute will which lies in wait behind it, like the Devil behind
man, or
the sun behind the moon. Now the World
awaits salvation from its relative will in the absolute mind of God.
CYCLE
THIRTY-TWO
1. The apparent Being of the outer light
contrasts absolutely with the essential Being of the inner spirit,
while the qualitative
Being of the outer spirit contrasts relatively with the quantitative
Being of
the inner light.
2. The apparent
Doing
of the outer heat contrasts absolutely with the essential Doing of the
inner
soul, while the qualitative Doing of the outer soul contrasts
relatively with
the quantitative Doing of the inner heat.
3. The apparent Taking of the outer
coldness
contrasts absolutely with the essential Taking of the inner mind, while
the
qualitative Taking of the outer mind contrasts relatively with the
quantitative
Taking of the inner coldness.
4. The apparent Giving of the outer
darkness
contrasts absolutely with the essential Giving of the inner will, while
the
qualitative Giving of the outer will contrasts relatively with the
quantitative
Giving of the inner darkness.
5. The appearance of Doing (Alpha Devil)
contrasts absolutely with the essence of Being
(Omega
God), while the quality of Giving (inner woman) contrasts relatively
with the
quantity of Taking (outer man).
6. Whereas apparent/quantitative Being is spatial, qualitative/essential Being is
spaced.
7. Whereas apparent/quantitative Doing is
sequential, qualitative/essential Doing is repetitive.
8. Whereas apparent/quantitative Taking is
volumetric, qualitative/essential Taking is voluminous.
9. Whereas apparent/quantitative Giving is
massed, qualitative/essential Giving is massive.
10. The perceptual
objectivity of spatial Being contrasts, as light, with the
conceptual
subjectivity of spaced Being, or spirit.
11. The perceptual
objectivity
of sequential Doing contrasts, as heat, with the conceptual
subjectivity
of repetitive Doing, or soul.
12. The perceptual
objectivity of volumetric Taking contrasts, as coldness, with
the
conceptual subjectivity of voluminous Taking, or intellect.
13. The perceptual
objectivity of massed Giving contrasts, as darkness, with the
conceptual
subjectivity of massive Giving, or will.
14. Nature is developed through will (flesh) and
antinature through darkness (earth).
15. Civilization is developed through mind (brain)
and anti-civilization through coldness (water).
16. Barbarism is developed through soul (blood)
and anti-barbarism through hotness (fire).
17. Culture is developed through spirit (air) and
anticulture through brightness (light).
18. The nature of the Blessed Virgin vis-à-vis the
antinature of the Cursed Whore.
19. The civilization of Christ vis-à-vis the
anti-civilization of the Antichrist.
20. The barbarism of the Father vis-à-vis the
anti-barbarism of the Antifather (Satan).
21. The culture of the Holy Spirit vis-à-vis the
anticulture of the Antispirit (Jehovah).
22. The massive nature of the Holy Will of the
World (the Mother) vis-à-vis the massed antinature of the Clear
Darkness of
Mass (the Antimother).
23. The voluminous civilization of the Holy Mind
of Purgatory (the Son) vis-à-vis the volumetric anti-civilization of
the Clear
Coldness of Volume (the Antichrist).
24. The repetitive barbarism of the Holy Soul of
Hell (the Father) vis-à-vis the sequential anti-barbarism of the Clear
Heat of
Time (Satan).
25. The spaced culture of the Holy Spirit of
Heaven (the Second Coming) vis-à-vis the spatial anticulture of the
Clear Light
of the Void (Jehovah).
26. The massive nature of the Unholy Will of Mass
(the outer Mother) vis-à-vis the massed antinature of the Unclear
Darkness of
the World (the inner Antimother).
27. The voluminous civilization of the Unholy Mind
of Volume (the outer Son) vis-à-vis the volumetric anti-civilization of
the
Unclear Coldness of Purgatory (the inner Antison).
28.
The repetitive barbarism of the Unholy Soul of
Time (the outer Father) vis-à-vis the sequential anti-barbarism of the
Unclear
Heat of Hell (the inner Antifather).
29. The spaced culture of the Unholy Spirit of the
Void (the outer Spirit) vis-à-vis the spatial anticulture of the
Unclear Light
of Heaven (the inner Antispirit).
CYCLE
THIRTY-THREE
1. From the
appearance
of Being, which is brightness, to the essence of Being, which is spirit
- alpha
and omega of the divine. Brightness,
which is spatial Being, has no
essence, while
spirit, which is spaced Being, has no appearance.
2. From the
appearance
of Doing, which is hotness, to the essence of Doing, which is soul -
alpha and
omega of the diabolic. Hotness, which is
sequential Doing, has no essence, while soul, which is repetitive
Doing, has no appearance.
3. From the
appearance
of Taking, which is coldness, to the essence of Taking, which is mind -
alpha
and omega of the masculine. Coldness,
which is volumetric Taking, has no essence, while mind, which
is voluminous
Taking, has no appearance.
4. From the
appearance
of Giving, which is darkness, to the essence of Giving, which is will -
alpha
and omega of the feminine. Darkness,
which is massed Giving, has no
essence, while
will, which is massive Giving, has no appearance.
5. Particles, having no essence, are
individual,
whereas wavicles, being all essence, are collective - vacuums and
plenums of an
alpha/omega dichotomy.
6. Hence whereas God is an individual
(Jehovah)
in the alpha context of photon particles, God is a collective entity
(the Holy
Spirit of Heaven) in the omega context of photon wavicles.
7. From the
quality of
Being, which is outer spirit, to the quantity of Being, which is inner
light:
omega-in-the-alpha and alpha-in-the-omega of the divine.
Outer spirit, which is spaced Being,
has
no quantity, while inner light, which is spatial
Being, has no quality.
8. From the
quality of
Doing, which is outer soul, to the quantity of Doing, which is inner
heat:
omega-in-the-alpha and alpha-in-the-omega of the diabolic.
Outer soul, which is repetitive Doing,
has no quantity, while inner heat, which is sequential Doing,
has no
quality.
9. From the
quality of
Taking, which is outer mind, to the quantity of Taking, which is inner
coldness: omega-in-the-alpha and alpha-in-the-omega of the masculine. Outer mind, which is voluminous
Taking, has no quantity, while inner coldness, which is volumetric
Taking, has no quality.
10. From the quality of
Giving,
which is outer will, to the quantity of Giving, which is inner
darkness:
omega-in-the-alpha and alpha-in-the-omega of the feminine.
Outer will, which is massive Giving,
has no quantity, while inner darkness, which is massed Giving, has no quality.
11. The being against others of the outer
light (elemental photon particles) contrasts absolutely with the being
for
self of the inner spirit (elemental photon wavicles), while the being
against
self of the inner light (molecular photon particles) contrasts
relatively with the being for others of the outer spirit
(molecular
photon wavicles).
12. The doing against others of the outer
heat (elemental proton particles) contrasts absolutely with the doing
for
self of the inner soul (elemental proton wavicles), while the doing
against
self of the inner heat (molecular proton particles) contrasts
relatively with the doing for others of the outer soul
(molecular proton
wavicles).
13. The taking against others of the outer
coldness (elemental neutron particles) contrasts absolutely with the taking
for
self of the inner mind (elemental neutron wavicles), while the taking
against
self of the inner coldness (molecular neutron particles) contrasts
relatively with the taking for others of the outer mind
(molecular
neutron wavicles).
14. The giving against others of the outer
darkness (elemental electron particles) contrasts absolutely with the giving
for
self of the inner will (elemental electron wavicles), while the giving
against
self
of the inner darkness (molecular electron particles)
contrasts
relatively with the giving for others of the outer will
(molecular
electron wavicles).
CYCLE
THIRTY-FOUR
1. More pedantically than the above, one
should
distinguish between the noumenal self and the phenomenal self, both
outer and
inner in negative and positive antitheses, of Being and Giving, in
contrast to
the noumenal not-self and the phenomenal not-self, both outer and inner
in
negative and positive antitheses, of Doing and Taking.
Thus, for example, the doing against
not-others of the outer heat (negative outer noumenal not-self)
contrasts
absolutely with the doing for not-self of the inner soul
(positive inner
noumenal not-self), while the doing against not-self of the
inner heat
(negative inner noumenal not-self) contrasts relatively with the doing
for
not-others
of the outer soul (positive outer noumenal not-self).
2. Likewise, the taking against
not-others
of the outer coldness (negative outer phenomenal not-self) contrasts
absolutely
with the taking for not-others of the inner mind (positive
inner
phenomenal not-self), while the taking against not-self of the
inner
coldness (negative inner phenomenal not-self) contrasts relatively with
the taking
for not-others of the outer mind (positive outer phenomenal
not-self).
3. One can no more do against/for the
noumenal
self than be for/against the noumenal not-self; no more take
against/for the
phenomenal self than give for/against the phenomenal not-self. One can only do against/for the noumenal
not-self; take against/for the phenomenal not-self.
4. Similarly, one can no more do
against/for
other noumenal selves than be for/against other noumenal not-selves; no
more
take against/for other phenomenal selves than give for/against other
phenomenal
not-selves. One can only do against/for
other noumenal not-selves; take against/for other phenomenal not-selves.
5. The context
of Being
is germane to the noumenal self, and to nothing else.
The context of Doing is germane to the
noumenal not-self, and to nothing else.
The context of Taking is germane to the phenomenal not-self, and
to
nothing else. The context of Giving is
germane to the phenomenal self, and to nothing else.
However, selves, like not-selves, can be
negative or positive, as well as outer or inner in either case.
6. Hence to be against others is to
be
against other negative noumenal selves from the viewpoint of outer
negative
noumenal self, whereas to be against self is to be against the
negative
noumenal self from the viewpoint of inner negative noumenal self. Conversely, to be for others is to be
for other positive noumenal selves from the standpoint of outer
positive
noumenal self, whereas to be for self is to be for the positive
noumenal
self from the standpoint of inner positive noumenal self.
7. Likewise, to do against not-others
is
to do against other negative noumenal not-selves from the viewpoint of
outer
negative noumenal not-self, whereas to do against not-self is to
do
against the negative noumenal not-self from the viewpoint of inner
negative
noumenal not-self. Conversely, to do
for not-others is to do for other positive noumenal not-selves from
the
standpoint of outer positive noumenal not-self, whereas to do for
not-self
is to do for the positive noumenal not-self from the standpoint of
inner
positive noumenal not-self.
8. Similarly, to take against not-others
is
to take against other negative phenomenal not-selves from the viewpoint
of
outer negative phenomenal not-self, whereas to take against not-self
is
to take against the negative phenomenal not-self from the viewpoint of
inner
negative phenomenal not-self.
Conversely, to take for not-others is to take for other
positive
phenomenal not-selves from the standpoint of outer positive phenomenal
not-self, whereas to take for not-self is to take for the
positive
phenomenal not-self from the standpoint of inner positive not-self.
9. Finally, to give against others
is to
give against other negative phenomenal selves from the viewpoint of
outer phenomenal
self, whereas to give against self is to give against the
negative
phenomenal self from the viewpoint of inner negative phenomenal self. Conversely, to give for others is to
give for other positive phenomenal selves from the standpoint of outer
positive
phenomenal self, whereas to give for self is to give for the
positive
phenomenal self from the standpoint of inner phenomenal self.
CYCLE
THIRTY-FIVE
1. The elemental photon particles of the
outer
negative noumenal self of the Clear Light of Space (the Void); the
molecular
photon wavicles of the outer positive noumenal self of the Unholy
Spirit of
Space (the Void); the molecular photon particles of the inner negative
noumenal
self of the Unclear Light of Heaven; the elemental photon wavicles of
the inner
positive noumenal self of the Holy Spirit of Heaven.
2. The elemental proton particles of the
outer
negative noumenal not-self of the Clear Heat of Time; the molecular
proton
wavicles of the outer positive noumenal not-self of the Unholy Soul of
Time;
the molecular proton particles of the inner negative noumenal not-self
of the
Unclear Heat of Hell; the elemental proton wavicles of the inner
positive
noumenal not-self of the Holy Soul of Hell.
3. The elemental neutron particles of the
outer
negative phenomenal not-self of the Clear Coldness of Volume; the
molecular
neutron particles of the outer positive phenomenal not-self of the
Unholy Mind
of Volume; the molecular neutron particles of the inner negative
phenomenal
not-self of the Unclear Coldness of Purgatory; the elemental neutron
wavicles
of the inner positive phenomenal not-self of the Holy Mind of Purgatory.
4. The elemental electron particles of the
outer
negative phenomenal self of the Clear Darkness of Mass; the molecular
electron
wavicles of the outer positive phenomenal self of the Unholy Will of
Mass; the
molecular electron particles of the inner negative phenomenal self of
the
Unclear Darkness of the World; the elemental electron wavicles of the
inner
positive phenomenal self of the Holy Will of the World.
5. The alpha of Space vis-à-vis the omega
of
Heaven; the omega-in-the-alpha of spaced Space vis-à-vis the
alpha-in-the-omega of spatial Heaven.
6. The alpha of Time vis-à-vis the omega of
Hell; the omega-in-the-alpha of repetitive Time vis-à-vis the
alpha-in-the-omega of sequential Hell.
7. The alpha of Volume vis-à-vis the omega
of
Purgatory; the omega-in-the-alpha of voluminous Volume
vis-à-vis the
alpha-in-the-omega of volumetric Purgatory.
8. The alpha of Mass vis-à-vis the omega of
the
World; the omega-in-the-alpha of massive Mass vis-à-vis the
alpha-in-the-omega of the massed World.
9. Space is fundamental to the negative
element
of light, whereas spirit (consciousness) is transcendental to the
positive
element of air.
10. Time is fundamental to the negative element of
fire, whereas soul (emotion) is transcendental to the positive element
of
blood.
11. Volume is fundamental to the negative element
of water, whereas mind (intellect) is transcendental to the positive
element of
brain.
12. Mass is fundamental to the negative element of
earth, whereas will (sensation) is transcendental to the positive
element of
flesh.
CYCLE
THIRTY-SIX
1. Space is as anterior to the light as
spirit
is posterior to the air.
2. Time is as anterior to the fire as soul
is
posterior to the blood.
3. Volume is as anterior to the water as
mind is
posterior to the brain.
4. Mass is as anterior to the earth as will
is
posterior to the flesh.
5. Space, time, volume, and mass are the
metaphysical pre-conditions of light, fire, water, and earth, whereas
will,
mind, soul, and spirit are the metaphysical post-conditions of flesh,
brain,
blood, and air.
6. Space is as metaphysically antithetical
to spirit
as woe to joy, whereas light is as physically antithetical to air as
illusion
to truth.
7. Time is as metaphysically antithetical
to
soul as humiliation to pride, whereas fire is as physically
antithetical to
blood as weakness to strength.
8. Volume is as metaphysically antithetical
to
mind as hate to love, whereas water is as physically antithetical to
brain as
evil to goodness.
9. Mass is as
metaphysically antithetical to will as pain to pleasure, whereas earth
is as
physically antithetical to flesh as ugliness to beauty.
10. The negative (vacuous) conditions of space,
time, volume, and mass are the metaphysical causes of the negative
(objective)
physical elements of light, fire, water, and earth.
11. The positive (subjective) conditions of will,
mind, soul, and spirit are the metaphysical effects of the positive
(plenumous)
physical elements of flesh, brain, blood, and air.
12. The illusion of
light
is metaphysically caused by the woe of space, which drives it outwards.
13. The weakness of
fire
is metaphysically caused by the humiliation of time, which drives it
outwards.
14. The evil of water
is
metaphysically caused by the hatred of volume, which drives it outwards.
15. The ugliness of
earth
is metaphysically caused by the pain of mass, which drives it outwards.
16. Conversely, the joy of spirit is the
metaphysical effect of the truth of air, which is centred inwards.
17. The pride of soul
is
the metaphysical effect of the strength of blood, which is centred
inwards.
18. The love of mind is
the metaphysical effect of the goodness of brain, which is centred
inwards.
19. The pleasure of
will
is the metaphysical effect of the beauty of flesh, which is centred
inwards.
CYCLE
THIRTY-SEVEN
1. Where spatial Space is the
metaphysical
cause of the outer light, spatial Heaven is the effective cause of the
inner
light. Conversely, where the inner
spirit is the metaphysical effect of spaced Heaven, the outer spirit is
the
causative effect of spaced Space.
2. Where sequential Time is the
metaphysical cause of the outer heat, sequential Hell is the effective
cause of
the inner heat. Conversely, where the
inner soul is the metaphysical effect of repetitive Hell, the outer
soul is the
causative effect of repetitive Time.
3. Where volumetric Volume is the
metaphysical cause of the outer coldness, volumetric Purgatory is the
effective
cause of the inner coldness. Conversely,
where the inner mind is the metaphysical effect of voluminous
Purgatory, the
outer mind is the causative effect of voluminous Volume.
4. Where massed Mass is the
metaphysical
cause of the outer darkness, the massed World is the effective cause of
the
inner darkness. Conversely, where the
inner will is the metaphysical effect of the massive World, the outer
will is
the causative effect of massive Mass.
5. Effective causes differ from
metaphysical
causes as phenomenal relativity from noumenal absolutism, just as
causative
effects differ from metaphysical effects as phenomenal relativity from
noumenal
absolutism.
6. The negative
elements of ... light, fire, water, and earth are reactions against the
metaphysically unsatisfactory nature (vacuous) of the primal conditions.
7. The positive
elements of ... flesh, brain, blood, and air are attracted towards the
metaphysically
satisfactory nature (subjective) of the ultimate conditions.
8. Light reacts against space, but air is
attracted towards spirit (consciousness).
9. Fire reacts against time, but blood is
attracted towards soul (emotion).
10. Water reacts against volume, but brain is
attracted towards mind (intellect).
11. Earth reacts against mass, but flesh is
attracted towards will (pleasure).
12. Hence the negative metaphysical conditions and
their reactive elements can never be made the goal of evolutionary
striving,
since nothing defies the notion of an evolutionary goal more than these
primal
conditions/elements.
13. One cannot approach the Clear Light of Space
(the Void), since cosmic light is a reaction against space, and hence
an
outwards-tending element with a repellent appearance.
14. One can only approach the Holy Spirit of
Heaven, since Heaven (air) is an attraction towards spirit, and hence
an
inwards-tending element with a seductive essence.
15. Spirit is the metaphysical salvation of air,
space the metaphysical damnation of light.
16. Likewise, soul is the metaphysical salvation
of blood, time the metaphysical damnation of fire.
17. Mind (intellect) is the metaphysical salvation
of brain, volume the metaphysical damnation of water.
18. Will (pleasurable sensation) is the
metaphysical salvation of flesh, mass the metaphysical damnation of
earth.
19. From the truth of
air
(Heaven) to the joy of spirit (lightness).
20. From the strength
of
blood (Hell) to the pride of soul (keenness).
21. From the goodness
of
brain (Purgatory) to the love of mind (dullness).
22. From the beauty of
flesh (the World) to the pleasure of will (heaviness).
23. Conversely, from the woe of space (Antiheaven)
comes the illusion of light (brightness).
24. From the
humiliation
of time (Antihell) comes the weakness of fire (hotness).
25. From the hate of
volume (Antipurgatory) comes the evil of water (coldness).
26. From the pain of
mass
(the Antiworld) comes the ugliness of earth (darkness).
CYCLE
THIRTY-EIGHT
1. The Devil and the Devil's demons
contrast
absolutely with God and God's angels ... as the Ruler and the Ruler's
soldiers
contrast with the Leader and the Leader's police.
2. The Leader
will be
in Heaven with police, while the Ruler is in Hell with soldiers.
3. The Saved
will be
blessed with angelic police, while the Damned are cursed with demonic
soldiers.
4. Angelic police are no
ordinary, or conventional, police, but the secret police of a heavenly
realm
(the Centre).
5. Demonic soldiers are no
ordinary, or conventional, soldiers, but the splendid soldiers (royal)
of a
hellish realm (the Kingdom).
6. The angels of
God
protect the Saved from external subversion, while the Devil's demons
restrict
the Damned to internal affliction.
7. God is protected by archangels, who
constitute an angelic elite, while the Devil is restricted by
archdemons, who
constitute a demonic elite.
8. Hence the special police (guards) who
surround the Leader stand to the secret police as archangels to angels,
while
the special soldiers (antiguards) who surround the Ruler stand to the
splendid
soldiers as archdemons to demons.
CYCLE
THIRTY-NINE
1. To contrast the noumenal subjectivity of
the
Leader with the noumenal objectivity of the Ruler - each of whom
are equally absolutist in their contrary ways.
2. Likewise to contrast the phenomenal
subjectivity of the People's Representative with the phenomenal
objectivity of
the Senator - each of whom are equally
relativistic in
their contrary ways.
3. A democratic/bureaucratic society is
effectively a society in transition between the military absolutism of
an
autocracy and the policing absolutism of a theocracy.
4. The more autocratic the society the more
militaristic will it be, while, conversely, the most theocratic of
societies
will be that in which there is least, if any, militarism.
5. The ideal
society
can only be one in which, from the security point of view, there are
most
police and fewest soldiers.
6. No State that has been called a 'Police
State' has ever been free of soldiers; for the State is always rooted
in the
army.
7. Only when States are democratically
superseded by Centres (as customarily defined by me in relation to a
context of
mass religious sovereignty) will anything remotely approaching a
policing
absolutism finally come into being.
8. People who deride the police on
principle ...
are usually guilty of overlooking the military, and may well be
accomplices,
wittingly or unwittingly, of militarism.
9. Part of the reason why some people
deride the
police on principle ... is that such people are usually militarist by
dint of
their socialistic allegiance to the World - a context, contrary to
Purgatory,
of conventional militarism.
10. But beyond the
militarism of the World, including that of the Salvation Army, is the
secret/special police of the '
11. Unlike the splendid
soldiery, who are rooted in the soul, the conventional soldiery are
rooted in
the will.
12. Unlike the
conventional police, who are centred in the mind, the secret police are
centred
in the spirit.
13. Hence a correlation with heart and lungs in
the
absolute military and police contexts, but a correlation with sex
organs and
brain in the relative military and police contexts - the former
noumenal, the
latter phenomenal.
CYCLE
FORTY
1. The poet,
with his
rhythms (time), is the type of writer most correlative with the
military,
especially the unconventional militarism of a splendid soldiery,
whereas the
philosopher, with his thoughts (space) is the type of writer most
correlative
with the police, with particular reference to the special or secret
police.
2. The novelist,
with
his plots (volume), is the type of writer whose correlation is with the
conventional police, while the dramatist, with his scenes (mass), is
the type
of writer most correlative with conventional soldiery, the soldiery of
the field,
so to speak.
3. One might speak, albeit metaphorically,
of
the bureaucracy of drama, the democracy of fiction, the autocracy of
poetry,
and the theocracy of philosophy, ascending from the World to Heaven via
Purgatory and Hell.
CYCLE
FORTY-ONE
1. The autocratic nature of (conventional)
television is such that one can do no more than change dictators ... as
one switches from one channel to another.
2. I like to think, perhaps somewhat
subjectively, of the upper-class character of BBC1, the middle-class
character
of BBC2, the working-class character of ITV, and the classless
character of
Channel 4. Hence a
tendency on my part to avoid, as far as possible, BBC1 and BBC2, with
their
overly establishment bias.
3. The sadness of our age (the
late-twentieth
and early twenty-first century) is due in no small part to the
dominating role
of television and video and/or cinema, which suck the life out of
people as
they gaze vacuously at the screen, itself a product, in conventional
systems,
of a technological vacuum, viz. the cathode-ray tube.
4. If there is to be a joyful age, it will
not
be one in which people are dominated by television and/or film but,
rather, one
in which people are free from the heathen lights and able, in
consequence, to
cultivate their spirit, moving from the 'Kingdom Without' to the
'Kingdom
Within'. For only once the latter has
been firmly established ... can one move beyond the self to the
universal self
... of airy Heaven.
5. By contrast to the universal self ... of
airy
Heaven, film corresponds to a universal not-self ... of starry
Antiheaven
and/or Antihell, an artificial manifestation of the Clear Light of
Space and/or
Clear Heat of Time, which constrains its devotees to an optical and/or
aural
vacuum.
6. Where the cosmic Clear Light of Space is
effectively Jehovahesque in its primal divinity, the filmic Clear Light
of
Space is Marxian in its correspondence to the more artificial primal
divinity
of a superheathen age - the age, by and large, of the cinema.
7. The 'fall' of cinema from the Marxian
Clear
Light of Space to the Bolshevik Clear Heat of Time is traceable, it
seems to
me, to the advent of, first, sound and, then, colour, with an ever-more
degenerate regression culminating, so to speak, in the score-ridden and
unashamedly
explosive spectacles of contemporary film.
CYCLE
FORTY-TWO
1. Although, being electronic, television
is
fundamentally of the World, rather than (like cinema) of the alpha
Heaven
and/or Hell, there is a sense in which black-and-white TV is/was less
genuinely
of the World than quasi-purgatorial in its monochromatic constitution,
thereby
standing to colour TV as black-and-white film to colour film in the
higher
context of cinema.
2. I have often found it helpful to
meditate
while watching television, thereby refreshing the mind and
simultaneously
rising above the spirit-destroying context in question.
For it cannot be denied that a consciousness
well-stocked, as it were, with air is less likely to be dominated by
television
... than one which is barely conscious of itself because all but
deadened by
the mesmerizing spectacles which issue from the screen in hyperbolic
disarray
and vacuously seduce one's optical attention.
3. My favourite meditation technique for
countering the yawn-inducing attraction of television (doubtless
something of
an enforced retort to the medium in question) is to breathe-in silently
through
my left nostril and then breathe-out audibly through my right nostril,
so that
there is a continuous distinction between the two breaths - the former
spiritual and the latter chemical. In
such fashion, alternating between silence and sound, calmness and
combativeness, one can build to and maintain a fairly high spiritual
plateau
which is comparatively immune to the baneful effects of television,
enabling
one to partially transcend it while still nominally paying due optical
attention to its superficial appearances, the often negative context of
which
would otherwise depress and/or disgust one.
4. Certainly I am now more aware than ever
before as to the extent to which the generally low moral tone of
twentieth-century life was due, in no small measure, to the influence
of film
and television on most people's lives, and not simply with regard to
the
content - more usually negative, given the superficial, or
appearance-based,
nature of the medium as such - but, no less significantly, with regard
to the
vacuously-biased conditioning to persistent optical appreciation, which
had
(and still has) the effect of turning people outwards and thus
rendering them
an insipid reflection of the on-screen vacuity which rules their lives. Small wonder if, after years of passive
conditioning to such media, most people become morally blind and
incapable of
that insightfulness which is the hallmark of true wisdom!
They become as moronic pawns in the
money-spinning moves of powerful men, men without the slightest degree
of
respect for the inner life, whose only motive is to go financially from
strength to strength through the production of ever-more negative and
superficial films!
5. To me, the
Catholic
tendency to accept the placement of ash on the brow at Ash Wednesday
signifies
a rejection of the 'Third Eye' and implicit denial of 'Cosmic
Consciousness',
with its light-worshipping basis. It is as
though the person concerned has died to the Cosmos in order to be
reborn into
the Life Eternal which follows from the Christic Resurrection. Such a life, centred in the spirit, is at the
opposite pole to the anti-life which affirms cosmic conditioning. And yet, it is the latter which modern
civilization encourages ... as the lights are sent out from cameras,
films, TV
screens, light shows at rock concerts, garish magazines, videos, neon
signs,
electronic advertisements, fairgrounds, etc. to do their damnedest and
effectively undermine true spirituality, creating moral vacuums into
which
negative forces can step ... to the greater glory of all that is
life-denying
and destructive!
CYCLE
FORTY-THREE
1. Cans stand to bottles as man to woman,
or
materialism to realism, with purgatorial (lunar) and mundane (planar)
implications. For the can is masculine
while the bottle is feminine, and one could argue that whereas drinking
straight from a can is homosexual, drinking straight from a bottle -
say a
small bottle of beer - is lesbian. To
pour the contents of a can and/or bottle into a glass, however, and
drink from
the glass ... would suggest an heterosexual compromise between the two
drinking
extremes, a compromise never more literally heterosexual than when both
cans
and bottles are simultaneously utilized by, presumably, members of the
opposite
sex, so that can-to-glass on the male's part and bottle-to-glass on the
female's part, the glasses of identical construction, signifies a
coming
together of the two genders in a common meeting-point.
Yet men are not invariably purgatorial, any
more than women are invariably mundane, since ethnic and class
correlations
also have to be borne in mind, which suggest that while some men prefer
bottles
to cans, there are women who prefer cans to bottles, and drink
accordingly,
with or without a glass.
2. Parallel to the above, one could argue
for a
sort of naturalistic/idealistic antithesis, with regard to drinking,
between the
use, on the one hand, of a tankard and, on the other hand, of a
lidded-beaker
with straw - the former of the Devil and the latter of God, with,
obviously,
diabolic (solar) and divine (stellar) implications.
For the tankard, whether made of metal or glass,
is generally a centrifugal entity with a ring-like handle, whereas to
drink
from a lidded-beaker via a straw is much the most centripetal mode of
drinking,
and the contrast is so great that one is obliged to think along the
lines of an
alpha/omega basis, the basis of noumenal objectivity on the one hand,
and of
noumenal subjectivity on the other hand.... This rather contrasts with
the
vertical axis, so to speak, between the phenomenal objectivity of cans
and the
phenomenal subjectivity of bottles, whose correlations, as already
noted, are
with man and woman respectively.
3. Yet if there is anything anterior to the
tankard, such that connotes with alpha divinity, then it can only be
with
regard to the keg, tank, barrel, or whatever, from which the tankard's
contents
are drawn, so that the publican who, for instance, pulls beer for his
customers
effectively functions in a Jehovahesque role from which the tankard, or
use
thereof, constitutes a sort of Satanic fall.
Hence where the publican functions as Alpha God, those of his
customers
who favour draught beer are obliged to become Alpha Devils, and at no
small
financial and moral cost to themselves!
CYCLE
FORTY-FOUR
1. The strength,
power,
'greatness' ... of
2. What happened in the Soviet Union with
regard
to the break-up of an imperialistic Superstate ... has yet to happen in
the
United Kingdom ... of Great Britain (in reality three separate nations)
and
Northern Ireland (in reality the greater part of a province of the
Irish
nation). For only when the respective
components of Great Britain democratically abandon the superstate alpha
for the
nation-state middle-ground ... will they be in a position similar to
Russia,
Ukraine, Belarus, etc., from which the possibility of a
democratically-sanctioned salvation (in religious sovereignty) from the
World
(of the middle-ground) can duly be engineered ... compliments of the
Second
Coming.
3. What applies to Great Britain may even
apply,
in due course, to the United States of America and to a variety of
other
countries which retain a superstate status to the detriment of moral
progress
to the middle-ground and ... beyond.
For, assuredly, the 'stars and stripes' are incompatible with
the
supercross of the Centrist 'Kingdom of Heaven', since having more to do
with
fire and water than with earth and air.
Devolution from the alpha is a precondition of evolution towards
the
omega. But it must be achieved with the
democratic consent of the People as a whole!
CYCLE
FORTY-FIVE
1. Miracles, siddhis, and
other supernatural powers may be compatible with religious
Fundamentalism, but
they can have no place in religious Transcendentalism, which is 'beyond
the
pale' of mystical illusions.
A person rooted in the Cosmos, with a
fundamentalist
respect for the light, may well develop special powers and even
be able
to perform certain miracles. But a
person who has turned his back on such mysticism because reborn into
the spirit
... will have no time for miraculous feats, since too evolved to be
partial to
actions which betray a cosmic allegiance.
His bias, on the contrary, will be towards the air and the
attainment,
through conscious focus, of a joyful lightness.
There is nothing miraculous in such a bias.
Only truth and deliverance
from the World and, by implication, any contiguity with cosmic
Pantheism.
2. The true
philosopher
always writes aphoristically, with spaces between his entries and the
avoidance, as a moral necessity, of too voluminous an impression. For volume is of water, and hence the
purgatorial Overworld of a lunar materialism, which has nothing
whatsoever to
do with true philosophy but everything, by contrast, to do with fiction
and ...
essayistic philosophy, the 'bovaryization' of philosophy relative to a
purgatorial, or lunar, civilization ... such that fights shy of truth
in its
overriding concern, if positive, with intellectual goodness, the
goodness,
needless to say, of a middle-class mean.
No, true philosophy cannot be pursued on an essayistic basis,
and that
is why, as a self-styled true philosopher (a necessarily classless
individual),
I have rejected volume in deference to space, albeit with a bias, so
far as
possible, for spaced space over spatial space, in keeping with my omega
orientation. Hence the significance of
fairly frequent capitalization in the more intensely spaced passages of
my
mature philosophy.
3. The genuine philosopher, who is a
classless
exponent of truth, does not seek to write voluminous tomes, but keeps
his work
to a length well short of the voluminous, as befitting a Being of space. In fact, truly true philosophy is only really
conceivable on computer disc, since even short books, though they may
strive to
avoid creating an impression of volume, are still basically voluminous
entities, and hence less well-suited to a delineation of space. This is one of the main reasons why I do not
write books or have my work published in book form, preferring to
reserve my
best thoughts for computer disc - an altogether more transcendental
medium. Thus instead
of a book, a word disc. And
instead of intellectual goodness or, at best, goodly truth, the
Truth
... such that only a genuine philosopher could be expected to write or,
rather,
key-in.
4. Middle-class civilization, which is by
definition lunar and purgatorial, does not encourage true philosophy
but seeks
to hype such philosophy as it produces to a standing it ill-deserves in
relation to the Truth, and to regard its philosophers, in reality
'professors
of philosophy' and purveyors of intellectual essays, as bona
fide
thinkers! Worse, it strives to exclude
from the category of serious philosopher ... all those who are without
a degree
in philosophy (PhD), thereby reducing philosophy to the academic
parameters of
its universities, wherein the professional teachers of philosophy are
regarded
as genuine philosophers and all those who pursue philosophy
independently of a
professorial commitment ... as amateurs or even, if too serious about
themselves, charlatans or madmen! For
philosophy is only safe, from a middle-class viewpoint, when pursued
within the
academic context, wherein it will fall well short of the Truth
and any
threat, in consequence, to the intellectual status quo.... Or so one
might be
led to infer from the scrupulousness with which middle-class
civilization makes
academic philosophy the touchstone of what is authentic!
CYCLE
FORTY-SIX
1. One should distinguish the bound cross
of
lunar extremism from the bound supercross of omega divinity ... as one
would
distinguish corporate capitalism from centrist corporatism or, more
correctly,
super-corporatism. For while the bound
cross/corporate capitalism is effectively Nazi, the bound
supercross/super-corporatism is Social Transcendentalist, and hence
affiliated
not to the State but to the Centre - the divine context of mass
religious
sovereignty as philosophically advanced/projected by he who, in his
Messianic
insights, effectively corresponds to a Second Coming, being the
principal
advocate of such an ultimate sovereignty.
Corporate capitalism is a quasi-collectivist mode of capitalism
which
stands to Communism as the burning cross (or bound cross) to the
unbounded star
(or superstar), whereas centrist corporatism should have relevance to
Centre
trusteeship of the means of production, etc. in the interests of the
People's
deliverance from economic 'sins of the World', as upheld by Socialism
within a
broadly Social Democratic framework, and is therefore beyond the
bounded star
of the latter in the heavenly absolutism of the bound supercross. It is this centrist corporatism which is the
economic salvation of the World, whereas corporate capitalism is, in
some
sense, the damnation of the free capitalism of the purgatorial
Overworld, a
damnation which takes capitalism closer to the Hell of State Socialism,
and
thus to the unbounded star.
2. There are two ways in which books can be
damned: the first, or internal, way is akin to corporate capitalism,
and
implies the subversion of the written text through photographic images,
thereby
causing it to resemble the burning crosses of extreme lunar politics. The second, or external, way is akin to State
Capitalism, the capitalism of nationalization within a parliamentary,
or lunar,
democracy (traditionally the preserve, in Britain, of the Labour
Party), and it
implies the serialization of books in magazines, wherein the text is
necessarily subordinate to the fiery essence of their photographic
contents. Thus whereas the internal
damnation brings books within the Nazi realm of the bound cross, the
external -
and more radical - damnation takes them beyond the cross to the Fabian
realm of
the quasi-star, wherein their damnation is more severe.
3. However, both the above types of
damnation,
relative to the lunar limbo of a parliamentary democracy, pale to
insignificance beside the absolute damnation which afflicts books when
they are
made into films and thereby depart the lunar realm of liberal
civilization for
the solar realm of fundamentalist barbarism, ceasing to retain any
textual
resemblance to their original conceptions.
For film is not merely a more radical or fundamentalist mode of
intellectual materialism; it is a total eclipse of such materialism by
and
through the emotional naturalism of a diabolic Hell.
It appertains to an entirely different
quadruplicity from that in which books are to be found, and the
damnation of
the latter is so absolute ... that no author can survive its effects
upon
either his reputation as a writer or the quality of his work. A book that goes from bad to worse, passing
through photographs and/or magazines, is one thing.
A book that is turned into a film ... can
never recover from the eclipse it has suffered.
Damnation is effectively complete!
CYCLE
FORTY-SEVEN
1. Books, like magazines, are rectilinear
and
therefore 'square', whereas discs, like tapes, are curvilinear and
therefore
'hip' or, which amounts to the same thing, round. The
writer
of books is effectively a
'square', or 'straight', who acquiesces in the objective aspect of
things - as,
of course, does the reader of books, albeit from a more passive
standpoint. By contrast, the writer or,
rather, speaker
of (audio) tapes ... is a 'hipster', or 'freak', who acquiesces in the
subjective aspect of things - as, of course, does the listener to tapes. But beyond the speaker of tapes is the
thoughtful keyer-in of (computer) discs, who is a 'superhipster', or
'superfreak', acquiescing in the super-subjective (the noumenally as
opposed to
phenomenally subjective) aspect of things, etc.
2. Books, magazines, cinema films, etc.
should
not survive the Last Judgement which the Second Coming will bring in
setting up
the 'Kingdom of Heaven' on Earth; for such 'square' things can only be
incompatible with the curvilinear and subjective requirements of the
Social
Transcendentalist Centre. Tapes (both
audio and video) will be carefully analysed in regard to Social
Transcendentalist criteria, and only that which is deemed morally
acceptable
should make it through to the computerized and/or laser-disc Beyond. That which is not a tape
would be 'beneath the pale', so to speak, of consideration for cultural
salvation, since objectively ranged against the World in rectilinear
aloofness
and/or opposition to it. Hence
the great majority of books, magazines, films, etc. would be destined
for
destruction, come the crunch of Judgement.
For the effective equivalence of the Second Coming does not damn
books
the way they are relatively damned by photography and/or magazines, and
absolutely damned by transcription to film.
The idealistic society of the 'Heavenly Kingdom' is beyond
worldly
realism (and hence tapes of one kind or another) and will endeavour to
save
such realism as is deemed acceptable to its own idealism, while
simultaneously
expanding the domain of heavenly idealism as such.
But that which is materialistic (like
books/magazines) and naturalistic (like films) cannot be saved, but
only judged
from the standpoint of the Holy Spirit.
Such Divine Judgement is less a damnation than a rejection ...
of the
media in question, which will accordingly find no place in the '
3. Damnation preserves objectivity, whereas
salvation, in saving worldly subjectivity to the divine Beyond, rejects
it in
the name of the Holy Spirit and all that is sacred.
Hence there can no more be a salvation of objectivity
than ... a damnation of subjectivity.
That which is not already subjective, and round, by the coming
of
Judgement ... cannot be saved. Nor,
logically, can it be damned. It can only
be rejected
... as unfit for the '
CYCLE
FORTY-EIGHT
1. That which is centrifugal is also, by
definition, expansive, whether objectively or subjectively, while that
which is
centripetal is also, by definition, contractive, whether objectively or
subjectively. Hence whereas the outer
light/spirit is expansive, the inner light/spirit is contractive - the
former
divergent and the latter convergent.
2. To distinguish washbasins from baths on
the
relative basis of a lunar/planar dichotomy, as between man and woman,
while
further distinguishing showers from jacuzzis on the rather more
absolute basis
of a solar/stellar dichotomy, as between the Devil and God. For it would seem that whereas washbasins and
baths are phenomenal, showers and jacuzzis, by contrast, are noumenal,
with
associations, relevant to this particular quadruplicity, that stretch
beyond
the World and Purgatory to Hell and Heaven - the former alpha and the
latter
omega.
3. Thus while the washbasin is suitable for
washing hands and face and/or hair, the bath is more suited to the body
in
general, thereby confirming a worldly (mundane), as opposed to
'overworldly'
(purgatorial), connotation ... such that has a greater affiliation with
mass
than volume.
4. As, however, for the distinction between
showers and jacuzzis, we are obliged to consider the contrast between
the
sun-like diffusion of water spray descending from above and the
gravity-defying
infusion of water bubbles ascending from below - the former a sort of
washing
Hell dominated by time, and the latter a sort of bathing Heaven in
which space
(and jacuzzis are nothing if not spacious) is the primary condition.
5. Thus in an ideal world, people would
have
regular access to bubble-generating jacuzzis, while showers would be
effectively taboo.
CYCLE
FORTY-NINE
1. The cynicism
and
viciousness of average people is due, in large measure, to the
vacuousness of
their minds. Were they less mentally or
spiritually vacuous, they would not be subject to the critical rages
which
afflict them at the slightest provocation.
2. The snide presumptions directed at
others,
particularly at exceptional men, by ill-natured people ... is usually a
sad
reflection of the hollowness and emptiness of their minds, over which
they have
only the merest control.
3. Good people do not ordinarily become bad
or
bad people good. Good people remain good
and bad people bad, and so has it always been, given the temperamental
and
intellectual, not to mention genetic, factors which underline behaviour. Only ... sometimes appearances suggest the
contrary!
CYCLE
FIFTY
1. Bad people see in morality not a means
to
improving themselves/their selves, but an excuse for criticizing and
condemning
others. It is as though, incapable of
becoming good, they must find or imagine faults in others, thereby
assuming
some degree of superior status over them in their own estimation.
2. We should not forget that while there
are bad
people and good people, there are also bad peoples and good peoples,
the former
of whom usually have dominion over the latter, constraining them to
objective
criteria and thereby preventing or inhibiting their development of
subjectivity. In fact, to objective
peoples 'subjectivity' is a dirty word and those given to it are
perceived as
being 'too subjective' or 'overly subjective', or words to that effect.
3. For subjective people(s), the sun and
the
moon are not just cosmic facts, but a moral problem, since the sun is
no less
the source of noumenal objectivity in the world ... than the moon is
arguably
the source of phenomenal objectivity there, and both kinds of
objectivity fly
in the face of moral, or subjective, considerations.
Naturally, we cannot get rid of the sun and
the moon, but a time may come when, due to substantial changes in the
world,
their influence will be considerably reduced, enabling a more
subjective
humanity to turn increasingly away from the external cosmos in the
interests of
spiritual development directed towards a supra-terrestrial goal through
the
'Kingdom Within'.
4. Although the above entry might seem to
be
hinting at apocalyptic upheavals, there is no doubt in my mind that
positive
steps could
be taken by peoples with the capability and ideological
courage to reduce solar and/or lunar influence on the world, not least
of all
in terms of building large panels or shields which could be transported
into
space and, following reassembly there, sited in such a way as to
reduce, say,
the sun's influence here, thereby systematically changing the structure
of
existence on Earth with regard to omega-oriented criteria.
5. Doubtless, there would be stages in the
degree to which solar influence could be reduced, if not eventually
excluded
altogether, in this way. But I see no
reason why technology should not be able to make substantial
contributions to
the advancement of evolution on Earth by effectively shielding
superhumanity
(as we may call a more morally-advanced humanity) from the heathen
influences
of such cosmic phenomena. After all, it
may be necessary, at first, to protect mankind in such fashion from the
so-called 'greenhouse effect' caused by depletion of the ozone layer
due in no
small measure to industrial and other pollutants, and although such a
protective strategy would be largely if not entirely pragmatic ... it
could
well become the basis from which (as so often happens in life) more
idealistic
motivations would eventually spring, thereby showing the 'greenhouse
effect' to
have been a sort of blessing in disguise.
CYCLE
FIFTY-ONE
1. As regards the negative alternative to
positive technological stratagems ... it could even transpire that,
rhetorical
exaggerations of the apocalyptic variety notwithstanding, the siting of
large
shields at strategic positions in space specifically to reduce the
sun's
influence on the earth would lead to martial opposition from
reactionary powers
that had no wish to further such a reduction themselves, and who were
prepared
to wage war, by whatever means at their disposal, in defence of heathen
traditions.
2. In the event of the above hypothetical
scenario ever transpiring, it could happen that victory by the more
progressive
side would result in the siting of solar shields over the loser's territory, thus assisting his progress towards
some kind of
moral parity with his former adversary.
For unless, one way or another, a 'level playing field' of
environment
and/or climate is established by dint of recourse to artificial means,
it is
difficult to foresee a harmonization or standardization of ideological
sensibility throughout the planet.
Countries which suffer a hot/dry climate will simply continue to
lag
behind their more fortunate counterparts in temperate zones. Yet, whatever their natural climates, it is
my belief and hope that all countries will eventually have access to
'blocking
devices' which, situated in space, will considerably reduce the sun's
influence
and thereby permit a much more uniformly-spread omega orientation than
would
otherwise be possible. For as long as
the sun continues to shine down upon the world, there will always be
some
justification for fundamentalist reaction to transcendentalist
aspirations, and
never more deeply than in countries which are most exposed to its
powerful
rays!
3. Naturally, one would not wish to create
a
situation in which the earth became too cold in consequence of recourse
to such
blocking devices, or solar shields, since that could prove of more
detriment to
mankind's welfare than the unmitigated rays of a too fiercely-felt sun. But some degree of protection from the sun's
rays would, I feel confident, still be required, not least of all in
relation
to continuing ozone depletion, and should this result in a relative
loss of
temperature ... then alternative sources of heat would have to be
utilized,
including a much greater reliance on indoor artificial heating than had
hitherto obtained and/or the design of specially protective masked
zippersuits
for use outdoors.
CYCLE
FIFTY-TWO
1. The naturalism of the heart vis-à-vis
the
idealism of the lungs along the horizontal axis, so to speak, of Hell
and
Heaven.
2. The materialism of the brain vis-à-vis
the
realism of the sex organs along the vertical axis, so to speak, of
Purgatory
and the World.
3. Twentieth-century society was rooted in
the
noumenal objectivity of the heart, and consequently its music was beat-driven and fundamentally emotional, if
not emotive.
4. Whenever the heart, and thus passion, is
uppermost, the lungs tend to get a raw deal, and not simply in terms of
suffering the indignities of tobacco abuse, etc., but with regard to a
general
marginalization of their status and/or function.
5. It is not the body which is the 'temple
of
the Holy Ghost', but the lungs, the seat of all that is most divine in
human
beings.
6. If the lungs are the 'temple of the Holy
Ghost', as I believe, then it could be said of the heart that it is the
'temple
of the Father', of the brain that it is the 'temple of the Son', and of
the
womb that it is the 'temple of the Mother'.
Thus the Holy Spirit of Heaven could only thrive on the basis of
sound
lungs, the Holy Soul of Hell (the Father) on the basis of a sound
heart, the
Holy Mind of Purgatory (the Son) on the basis of a sound brain, and the
Holy
Will of the World (the Mother) on the basis of a sound womb.
7. Air is the plenum of
Heaven, blood the plenum of Hell, intellect the plenum of Purgatory,
and sperm the
plenum of the World.
Hence the spirit (divine) needs air to be holy; the soul
(diabolic)
needs blood to be holy; the mind (masculine) needs intellect to be
holy; and
the will (feminine) needs sperm to be holy.
8. Spirit without air is no more holy than
soul
without blood, mind without intellect, or will without sperm. In fact, spirit without air is merely
optical, soul without blood merely aural, mind without intellect merely
verbal,
and will without sperm merely sexual.
Thus instead of the Holy Spirit of Heaven, the Clear Light of
Space;
instead of the Holy Soul of Hell, the Clear Heat of Time; instead of
the Holy
Mind of Purgatory, the Clear Coldness of Volume; and instead of the
Holy Will
of the World, the Clear Darkness of Mass.
9. Now, in this terrible time of ours, is
the
age when the vacuous alpha proclaims its hollow victory over the
plenumous
omega, the cross eclipsed by the star, and man is
accordingly at odds with his true self.
Staring and listening have effectively eclipsed breathing and
feeling,
while lower down, so to speak, in the phenomenal realms ... speaking
and
fornicating have effectively eclipsed studying and breeding. Whatever the spectrum one cares to dwell on,
be it divine, diabolic, masculine, or feminine, the cursed alpha
prevails over
the blessed omega, and such will presumably continue to be the case
until
'Kingdom Come', when, if all goes well from a Messianic standpoint, the
alpha
will be cast down and the omega resurrected on a supernoumenal basis
... such
that will lead beyond the World to the heaven of ultimate salvation.
10. The Jehovahesque nature of the Clear Light of
Space; the Satanic nature of the Clear Heat of Time; the Antichristic
nature of
the Clear Coldness of Volume; and the Antivirginal nature of the Clear
Darkness
of Mass. In fact, one could
alternatively speak of the antispirit of the Clear Light of Space; the
antisoul
of the Clear Heat of Time; the antimind of the Clear Coldness of
Volume; and
the antiwill of the Clear Darkness of Mass, this latter commensurate
with the
Cursed Whore ... whereas the Holy Will of the World is commensurate
with the
Blessed Virgin.
11. The vacuous spirit
of
optical delusion revels in Original Sin, while the vacuous soul of
aural
delusion revels in the Satanic Fall, the vacuous mind of verbal
delusion in the
Fall of Man, and the vacuous will of sexual delusion in the Fall of
Woman. And being vacuous, such revellings
are cursed
with the freedoms of their respective stars.
12. Whatever the star's colour, whether white and
stellar, or yellow and solar, or blue and lunar, or red and planar
(planetary),
those under it are cursed with the vacuous alpha of all that is not so
much
unholy (for that, after all, is only an outer manifestation of
holiness), as
antiholy, and hence profane, secular, evil, occult.
The star is always alpha, and whilst it may
have eclipsed the cross in most Western countries, its victory is
hollow
because confined to a limited period of time, a period of necessarily
profane
time during which it will continue to devolve towards the extinction
which
inevitably awaits that which is contrary to human nature and thus
morally
untenable. The star may be first now or
not so, depending on the context, but it will be the supercross of
spiritual
resurrection which has the final say ... when the time comes for
humanity to
return to its centre and abandon the delusions of sense which deceived
so many
twentieth-century people into believing that freedom was a desirable
end-in-itself and not merely a fall from some grace to which they may
or may
not have paid lip service from the hollow vacuums of the shadow selves
whose
victims they remained. Only the Second
Coming can now set humanity free of their delusions for the truth of a
binding
supreme - the binding to God ... the Holy Spirit of Heaven ... in
'Kingdom
Come'.
CYCLE
FIFTY-THREE
1. Impossible to remain detached, the
requirement of true wisdom, whilst one is yet a victim of the heart,
with its
passions, emotions, possessiveness, covetousness. For
where
the heart rules, the lungs are to
all intents and purposes 'beyond the pale', and no true wisdom is
possible. Thus rejection of the
passionate folly of a life based in the heart is a precondition of
wisdom, and
although such a rejection is not impossible for a youth, whose heart
beats more
vigorously, it is more likely to be of lasting attainment with
maturity, when
unseemly passions could well prove of mortal, never mind moral, danger
to the
individual concerned!
2. One should note a correlation between
the
moon and the brain, the sun and the heart, the earth and the womb
(and/or sex
organs generally), and the Beyond and the lungs, bearing in mind,
however, that
whereas the brain, heart, and sex organs are rooted in the alpha (even
if they
extend, in positivity, towards the omega), the lungs are alone of the
omega,
and thus capable of sustaining that which, as spirit, can transcend the
World
and become one with the heavenly substance, viz. air, upon which we
depend for
our life.
3. The spirit that is at one with the air
one
breathes ... is most finely attuned to itself and capable of becoming
superconscious of its true essence ... as joy in the lightness of air.
4. Although all men are composites of
brain,
heart, sex organs, and lungs, the degree to which they have a bias for
one or
another of the four cardinal elements ... varies from person to person
and
society to society, from class to class and age to age.
We cannot pretend that all men are equal in
God ... the Holy Ghost ... when the evidence of life would suggest that
not
only alternative 'divinities', viz. the Father, the Son, and the
Mother, have
to be reckoned with, but, worse again, alternative 'antidivinities' ...
such as
the Antispirit (Jehovah), the Antifather (Satan), the Antison
(Antichrist), and
the Antimother (Cursed Whore), to which most men at some time or
another pay
tribute, and from which some of them draw the greater part of their
(necessarily negative) elemental allegiance.
Hence in the case of the Antispirit, lungs which are subordinate
to
light and cursed with (spatial) space; in the case of the Antifather, a
heart
which is subordinate to fire and cursed with (sequential) time; in the
case of
the Antison, a brain which is subordinate to water and cursed with
(volumetric)
volume; and in the case of the Antimother, a womb which is subordinate
to earth
and cursed with (massed) mass. How
different, then, from lungs which are host to holy spirit and blessed
with
(spaced) Heaven; a heart which is host to holy soul and blessed with
(repetitive) Hell; a brain which is host to holy mind and blessed with
(voluminous) Purgatory; or a womb which is host to holy will and
blessed with
the (massive) World. And yet, preferable
though the latter - and positive - options may be in relation to their
negative
counterparts, how inadequate and morally inferior are the blessings of
the
World, Purgatory, and Hell when compared with the blessing of Heaven -
the Holy
Spirit which is conscious of nothing but the air which it is the
privilege of
the lungs to host, and which is therefore pure, purged of emotional,
intellectual, and sexual impurities in relation to itself!
5. Blessed are the pure in spirit, for they
shall be God (the Holy Spirit of Heaven).
6. Blessed, too, are the pure in soul, for
they
shall feel the Devil (the Holy Soul of Hell).
7. Blessed, also, are the pure in mind, for
they
shall know Man (the Holy Mind of Purgatory).
8. Blessed, even, are the pure in will, for
they
shall experience Woman (the Holy Will of the World).
9. But cursed
are the
impure in light, for they shall be Antigod (the Clear Light of Space).
10. Cursed, too, are the impure in fire, for they
shall feel the Antidevil (the Clear Heat of Time).
11. Cursed, also, are the impure in water, for
they shall know Antiman (the Clear Coldness of Volume).
12. Cursed, even, are the impure in earth, for
they shall experience Antiwoman (the Clear Darkness of Mass).
CYCLE
FIFTY-FOUR
1. Having contended, some time ago, that
magazines, newspapers, co-mags (comic books), and books appertain to a
quadruplicity of intellectual materialism which has its axis, so to
speak, in
the neutron element of a lunar, or nonconformist, civilization, and
then
contrasted this quadruplicity with the instinctual realism of
televisions,
midis, video-recorders, and computers ... as germane to the
electron(ic)
element of a planar, or humanist, civilization, I should now like to
categorically distinguish between the black-and-white, or
monochromatic,
essence of the former quadruplicity when its component media are truly
germane
to the lunar limbo, so to speak, of nonconformist civilization, and the
colour,
or polychromatic, essence of the latter quadruplicity when all the
media which
pertain to it are truly of the World and thus fully humanistic. For it has to be admitted that both the media
of the former and the latter quadruplicities can be either
monochromatic or
polychromatic, black-and-white or colour, and that this justifies us, I
believe,
in allowing for intermediate positions, relevant to each quadruplicity,
and a
further distinction, in consequence, between polychromatic magazines,
newspapers, co-mags, and books on the one hand, and monochromatic
televisions,
radios, video-recorders, and computers on the other hand.
2. Now it is my belief that whereas the
intellectual quadruplicity will have a parliamentary correlation when
monochromatic and thus properly lunar, the instinctual or wilful
quadruplicity,
by contrast, will have a social republican correlation when
polychromatic and
thus properly planar, or of the World.
The polychromatic alternative to the intellectual quadruplicity,
however, will have a nonconformist republican correlation, whereas the
monochromatic alternative to the instinctual quadruplicity will have a
humanist
republican correlation. Thus where
opposites meet ... in a kind of no-man's land of 'republican'
compromise, the
lunar quadruplicity (of magazines, newspapers, co-mags, and books) will
be in
colour, while the planar quadruplicity (of televisions, radios [midis
being
more properly of the World], video-recorders, and computers) will be in
black-and-white. The opposites that
don't meet, like parliamentarians and socialist republicans, will
remain
respectively monochromatic and polychromatic, lunar and planar, with
strongly
neutron and electron implications.
3. Heart, womb (or sex organs), and brain
form a
vicious circle of solar, planar, and lunar correlations which tend to
perpetuate the class-bound status quo ... to the detriment of
supra-terrestrial
salvation from the World and/or its traditional oppressors. Sex has the unfortunate consequence of
ultimately transforming the principal protagonists into fathers and
mothers,
hearts/suns and wombs/earths, whose offspring are fated to become
brains/moons ...
in the formative years of schooling which follow infancy.
Hence fathers, mothers, and sons/daughters,
with no holy ghosts of lungs/heavens to speak of ... short, that is, of
either
or both offspring (sons and daughters) refusing to become fathers and
mothers
when they grow up but opting, instead, to develop the spirit in
transcendence
of conventional social patterns, thereby becoming holy.
But such transcendence should not be
confounded with a defiance of conventional social or sexual patterns
... such
that simply results in unconventional ones instead!
For homosexuality and lesbianism have nothing
to do with the sort of classless spiritual life I have in mind, being
inverted
forms of sexuality which fall short of fatherhood and motherhood to the
degree
that sons and daughters do when they opt simply to defy rather than
either to
conform (and become fathers and mothers themselves) or transcend (and
become
holy). In fact, homosexuality is akin to
polychromatic intellectual materialism (the quadruplicity of colour
magazines,
newspapers, co-mags, and books), while lesbianism is akin to
monochromatic
instinctual realism (the quadruplicity of black-and-white televisions,
radios,
video-recorders, and computers), both of which are somewhat androgynous
in relation
to the more heterosexual extremes of monochromatic intellectual
materialism and
polychromatic instinctual realism - the former of which seeks relief
from its
narrow masculinity through the polychromatic emotional naturalism, so
to speak,
of (filmic) fatherhood, and the latter of which develops its femininity
away
from adolescence through the polychromatic wilful realism of
motherhood,
thereby bringing the World to fruition.
CYCLE
FIFTY-FIVE
1. Those who, being objective, cannot
hinder
others ... usually end-up hindering themselves, while, conversely,
those who,
being subjective, cannot help themselves usually end-up helping others.
2. One of the main reasons why the clergy
tend
not to be taken very seriously in England is that, scorning celibacy,
they
often marry and thus forfeit such crumbs of spiritual authority as
accrue to
Roman Catholic clergy by seemingly 'having their cake and eating it'. For if it is one thing to live the relatively
privileged and comfortable life of a priest when one is sworn to
celibacy, it
is quite another to do so and share in the fruits of worldly sin as
well! The laity can condone the former,
but never
the latter! Hence in
3. It may be acceptable, relevant to its
liberal
criteria of priesthood, for women to become priests in the Anglican
Church, but
it is doubtful that the Catholic Church could encourage the ordination
of
women, and for the very sound reason that celibacy for a woman priest
(priestess?) would run contrary to the nature of women as beings for
whom
salvation has less to do (given the ampleness of their flesh) with
'getting
high' on the lightness of air ... than with achieving motherhood, and
thus
acquiring a worldly plenum (in pregnancy) to save them from the vacuum
of an
empty womb. Thus for women, celibacy
would be more of a curse than a blessing, and a celibate woman priest
could
only be a contradiction in terms, since one cannot advance the notion
of
spiritual salvation (in the plenum of air) from a worldly vacuum (the
empty
womb), which will necessarily condition the psyche along negative
lines, as
germane, in any case, to the generally critical disposition of women. It is not that women are spiritual beings who
are denied the opportunity to utilize their potential for spiritual
leadership. Women are manifestly not
spiritual
but fundamentally sensual, and they can no more deny their carnal
nature ... as
creatures of the World ... than (gender-change exceptions to the rule
notwithstanding) become men. What they can
do, and often are doing these days, is to seek additional
(rather than
alternative) outlets for their considerable energies, thereby acquiring
the
possibility of professional plenums to supplement their need of
maternal
ones. Yet the priesthood is not a
profession but a vocation, and those who enter it do so on the
understanding
that a commitment to Christ is also and necessarily a rejection of the
World. Now a man may reject the World
and go beyond it ... to the extent that his priestly vocation permits
him; yet
a woman who rejects the World does not go beyond it but simply
undermines
herself as
a
woman, and therefore imposes a vacuous curse upon herself
which, by its very negative nature, cannot make for the transmission of
a
positive message, or doctrine, in regard to Christ, but will simply
hold her
back from the only salvation which is open to women - namely motherhood
- and
thus keep her chained to a sort of female damnation.
Therefore the Catholic Church is right in its
refusal to ordain women priests since, short of abandoning its
commitment to
clerical celibacy, the ordination of women would undermine the
priesthood and
bring the Church closer to the Father (through the subconscious need of
a
female vacuum to be sexually imposed upon) than to the Holy Spirit. Also there would be immense difficulties in
regard to the Confessional, especially with males confessing worldly
shortcomings, or sins, to a woman, the cardinal object of such sin from
a male
standpoint. Then, too, the Mass would
provide
difficulties with regard to its reference to the body of Christ and
association, by default, with womanly flesh.... No, women priests may
have a
place in the Anglican Church, which, stemming from Henry VIII, upholds
carnal
freedoms, but they would be grossly out-of-place in the Catholic one,
which is
the closest of all (Western) churches to the heavenly Beyond of
spiritual
beatitude. The heaviness of the flesh
does not naturally lend itself to the lightness of the air, and where
intimations of the latter are upheld (as in the Catholic Church), there
can be
no justification for those who are more naturally disposed to the
former ... to
lay claim to spiritual leadership. Even
the Catholic Church is something that will ultimately have to be
overcome ...
if the '
CYCLE
FIFTY-SIX
1. To contrast
the
noumenal objectivity of hats, which sit on top of the head, with the
noumenal
subjectivity of hoods, which fit completely around it.
2. Likewise, to contrast the phenomenal
objectivity of umbrellas, which are held above the head, with the
phenomenal
subjectivity of caps, which fit partly around it.
3. People who do not wear hats, caps, or
hoods
when outdoors ... are likely to be overt or covert users of umbrellas. In fact, the absence of headgear should
enable one to infer the relevance of an umbrella to such people,
whether or not
such a thing is actually in evidence.
4. Where hats are generally an upper-class
mode of
headgear, caps are a working-class mode, and hoods a classless mode,
whilst
umbrellas are a middle-class mode of protection against rain and/or
snow,
usually used in conjunction with raincoats.
CYCLE
FIFTY-SEVEN
1. The extreme left-wing nature of hats
contrasts absolutely with the extreme right-wing nature of hoods, while
the
left-wing nature of caps contrasts relatively with the right-wing
nature of
umbrellas.
2. The solar
Extreme
Left contrasts absolutely with the stellar Extreme Right, while the
planar Left
contrasts relatively with the lunar Right.
3. The noumenal objectivity (objectivism)
of the
Extreme Left contrasts absolutely with the noumenal subjectivity
(subjectivism)
of the Extreme Right, as the Devil with God, while the phenomenal
subjectivity
of the Left contrasts relatively with the phenomenal objectivity of the
Right,
as woman with man.
4. One could speak of the heart as extreme
left
wing, in contrast to the extreme right-wing nature of the lungs.
5. Likewise, to contrast the left-wing
nature of
the sex organs (including the womb) with the right-wing nature of the
brain.
6. To 'fall in love' is to succumb, through
the
emotions, to the heart, and thus to function as a devil vis-à-vis the
object of
desire. Hence the
subversive nature of love (and sex) from the standpoint of God. For that which turns one against the
subjective (and hence the lungs) is subversive, and contrasts with the
conversion of the objective to subjectivity.
7. When a man falls back on the heart
through
love and sex, he puts himself beneath the pale of salvation and all
that is
holy. He becomes a creature of the
Father, effectively extreme left wing in his identification, through
love, with
the blood. At first he is impressed
by the looks of the woman with whom he has 'fallen in love'. Then he expresses himself verbally
and/or physically to her. Finally, he explodes
into her, causing her to implode in orgasmic response. He is thus a loser twice over - first through
expression (a thing of the outer spirit), then through explosion (a
thing of
the outer light). By contrast, his woman
is a winner twice over - first through impression (a thing of the inner
spirit), then through implosion (a thing of the inner light). But both fall.
8. Not for
nothing are
the Extreme Left synonymous with the colour red, in contrast to the
white
connotation (doubtless in imperfect allusion to the colourlessness of
air)
accruing to the Extreme Right.
9. Likewise, one can
contrast, relatively, the brown of the Left with the blue of the Right,
socialism with capitalism.
10. The extreme left-wing nature of time
(sequential or repetitive) contrasts absolutely with the extreme
right-wing
nature of space (spatial or spaced).
11. The left-wing nature of mass (massed or
massive)
contrasts relatively with the right-wing nature of volume (volumetric
or
voluminous).
12. The superstar of noumenal objectivity in the
extreme left-wing time of the Devil (Satan or the Father) contrasts
absolutely
with the supercross of noumenal subjectivity in the extreme right-wing
space of
God (Jehovah or the Holy Ghost).
13. The star of phenomenal subjectivity in the
left-wing mass of woman (the Cursed Whore or the Blessed Virgin)
contrasts
relatively with the cross of phenomenal objectivity in the right-wing
volume of
man (the Antichrist or Christ).
14. The First (cross) of volume shall be the Last
(superstar) of time, while the Last (star) of mass will be the First
(supercross) of space.
15. The damnation of the Right (Purgatory) in the
Extreme Left (Hell) ... contrasts with the salvation of the Left (the
World) in
the Extreme Right (Heaven). Cross to
superstar, and star to supercross.
16. Neo-Fascism is an imperfect intimation,
harking back to fascist opposition to Bolshevism, of the 'Kingdom of
Heaven' to
come in the Social Transcendentalist Centre, when men will blend into
the
supreme individualism of the Divine, abandoning the collective
delusions of the
age for the salvation of God ... the Second Coming's/Holy Ghost's truth.
17. The bad
collectivism
of the Devil contrasts absolutely with the good individualism of God,
while the
good collectivity of woman contrasts relatively with the bad
individuality of
man - objectivism with subjectivism, and subjectivity with objectivity.
CYCLE
FIFTY-EIGHT
1. Man is most devilish
when into the heart, most godly when into the lungs, most manly when
into the
brain, and most womanly when into the womb.
2. In music, the
spaces
(gaps) between notes are their pitch, while the time (duration) between
notes
is their rhythm. Hence
to contrast the divine nature of pitch with the diabolic nature of
rhythm.
3. Likewise, the volume (number) of notes
is
their melody, while the mass (density) of notes is their harmony. Hence to contrast the
masculine nature of melody with the feminine nature of harmony.
4. The spirit of the lungs responds to
pitch,
the soul of the heart to rhythm, the mind of the brain to melody, and
the will
of the flesh to harmony.
5. The ultimate,
or divine,
music can only be rhythm-free ... as it ascends on the lightness of a
pitch so
spaced ... that there is little or nothing rhythmic about it.
6. Laughter is a diabolical subversion of
the
lungs by the heart, which causes them to reverberate in rhythmical
fashion,
echoing its objectivity. In laughter,
the Devil demonstrates his contempt for God.
7. In contrast to the
above, crying is a divine conversion of the heart to the lungs, as it
sobs out
its contrition in pitch-oriented fashion, rising and falling with the
breath. In crying, the Devil achieves an
accommodation with God.
8. Ordinarily the Devil is a jerk, whose
sexuality is masturbatory (rhythmic), whose music is percussive, and
whose
organ is the heart - that triangular embodiment of noumenal objectivity.
9. A country/people with a 'large heart'
are
likely to have 'small lungs', i.e. will be more Devil than God, and
hence more
Doing than Being.
10. Heterosexuality achieves an approximation to
the Good, the True, and the Beautiful, corresponding, in musical terms,
to
melody, pitch, and harmony, through petting, kissing, and coupling. The use of hands corresponds to melody, the
use of lips to pitch, and the use of the sex organs to harmony. Obviously, such an approximation is
necessarily amoral in its all-embracing associations.
11. The sexual jerk
knows
only the strength of rhythm ... as he masturbates in percussive
aloofness from
the Good, the True, and the Beautiful.
12. One of the main logical contradictions of
Christian theology was the adaptation of the Platonic triad ... of the
Good,
the True, and the Beautiful ... to the Blessed Trinity, so that God the
Father
(the True), God the Son (the Good), and God the Holy Ghost (the
Beautiful) came
to signify, as with Plato, three aspects of the same 'Divinity', what
he called
Eros, or Love, and these virtues were thought to be somehow
interconnected. In reality, however (the
sexual analogue of petting [the Good], kissing [the True], and coupling
[the Beautiful]
notwithstanding), nothing could be further from the truth!
For truth has nothing to do with the Father
and everything to do with the Holy Spirit, while beauty is a quality,
or
virtue, of the World, and thus of the Blessed Virgin.
What the Platonic triad overlooked ... was
strength, the pagan virtue of the Strong, and it is in the Father that
strength
finds its virtuous place. Hence the
phrase 'the Good, the True, and the Beautiful' has nothing whatsoever
to do
with the Blessed Trinity, but only with the Son, the Holy Spirit, and
the Mother
(in that order). The Father,
corresponding to strength, is 'beneath the pale' of this virtuous
phrase, much
as, in music, rhythm is 'beneath the pale' of melody, pitch, and
harmony,
whilst, in sex, masturbating is 'beneath the pale' of petting, kissing,
and
coupling. Yet such a combination of
factors, amounting to a sort of 'Three in One', is a far cry from the
Blessed
Trinity which, contrary to the goodness, truth, and beauty of our
Platonic
triad, is rooted in strength, the strength of the Father, Who is the
One with
whom the goodness of the Son and the beauty (sic) of the Holy Spirit
are
consanguineous. Clearly, such a patent
falsehood will not and cannot do justice to the Holy Spirit, which is
far more
than beauty! We Social
Transcendentalists, for whom the Holy Spirit of Heaven is the One True
God,
must uproot this falsehood of strength posing as truth ... in order
that the
Holy Spirit may be set free of the lie and live the truth it so richly
deserves. Only then will the Holy Spirit
of Heaven come truly to pass, consigning the Holy Soul of Hell, the lie
of the
Father, to the 'rubbish heap' of theological history, and its Church
along with
it! For as long as strength continues to
pose as truth, people will be obliged to worship this 'truth' rather
than
achieve the truth themselves. Only in
and through the Holy Spirit of Heaven can they ultimately be set free.
CYCLE
FIFTY-NINE
1. Being is the
form of
space, whether the content of the latter be spatial or spaced.
2. Doing is the form of time,
whether the content of the latter be sequential or repetitive.
3. Taking is the
form
of volume, whether the content of the latter be volumetric or
voluminous.
4. Giving is the form of
mass, whether the content of the latter be massed or massive.
5. Form preponderates over content in the
subjective contexts of being/space and giving/mass, whereas content
preponderates over form in the objective contexts of doing/time and
taking/volume.
6. One can no more have form without
content ...
than content without form, though the ratio to which form conditions
content or
content form will vary from context to context.
7. Form is never more preponderant over
content
than in the absolutist context of noumenal subjectivity, in which form
precedes
content. Conversely, content is never
more preponderant over form than in the absolutist context of noumenal
objectivity, in which content precedes form.
8. The
supercross and
the star are both contexts in which, due to their subjectivity, content
is
subordinate to form.
9. The cross and
the
superstar are both contexts in which, due to their objectivity, form is
subordinate to content.
10. When content is subordinate to form ...
because form precedes content, we have a Classical context.
11. When form is subordinate to content ...
because content precedes form, we have a Romantic context.
12. The absolute Classicism of God vis-à-vis the
absolute Romanticism of the Devil ... where the being of space and the
time of
doing are concerned.
13. The relative Classicism of woman vis-à-vis the
relative Romanticism of man ... where the giving of mass and the volume
of
taking are concerned.
14. The notion that there can be form without
content or content without form is premised upon the erroneous
assumption that
form and content are independent entities with truly absolutist
properties.
15. The Platonic notion
of Pure Form is a delusion of the mind with no basis whatsoever in
divine or,
indeed, any reality, since all realities, whatever their context, are
combinations of form and content to greater or lesser degree.
16. Paint is the content of many so-called
Formalist abstract paintings, just as shapes are the form of many
so-called
Conceptual abstract paintings.
17. God has content no less than the Devil form,
but
content is considerably subordinate to form in the divine context and,
conversely, form considerably subordinate to content in the diabolic
one,
making for the semblance of absolutism in each case.
18. That art which achieves the most form with the
least content ... is of God, and contrasts with the Devil's art of
achieving
most content with least form.
19. In the noumenal contexts of God and the Devil,
both form and content are abstract, whereas in the phenomenal contexts
of woman
and man ... form and content are concrete, which is to say,
Representational
rather than Non-representational.
20. The Devil's intense dislike of form is matched
only by God's rejection of excessive content.
Communism, which is a thing of the Devil, can no more abide
'Formalism',
or the semblance of absolute form, in art ... than Fascism can abide
the
negation of form in 'Conceptualism'. Neo-Plasticism would be as abhorrent to the Devil as,
say, Abstract
Expressionism to God.
21. In Nonconformism,
content generally prevails over form, whereas in Humanism ... form
prevails
over content, as befitting its subjective basis in the World. Hence the distinction
between ethics (Protestant) and aesthetics (Catholic).
22. The problem is not to advance form at the
expense of content, but to advance the highest form in conjunction with
the
highest content, so that, through divine wisdom, the joyful calm of
Being ...
on the lightness of air ... comes universally to pass.
Thus will the World give way to Heaven ... as
God transcends woman, and truth replaces beauty as the most perfect
manifestation of form.
CYCLE
SIXTY
1. One should be careful not to confound
salvation of the World with salvation from the World.
For the former, which is Catholic, is through
art, whereas the latter, which is
transcendentalist,
is through air.
2. To distinguish the extreme left-wing
nature,
relative to the World, of television from the extreme right-wing nature
of
computers. One could say that the more
partial one is to computing, the less time, and indeed inclination,
will one
have for television, and vice versa.
3. Likewise, to distinguish the left-wing
nature, relative to the World, of radios and/or midis from the
right-wing
nature of video-recorders. The more
partial one is to radio and/or midi, the less time, and indeed
inclination,
will one have for video-recorders, and vice versa.
4. The Devil (solar) of television
contrasts
horizontally, as heart to lungs, with the God (stellar) of computers,
while the
man (lunar) of video-recorders contrasts vertically, as brain to body,
with the
woman (planar) of radio. At any rate, within the electronic, and therefore
realistic,
context of the World.
5. There is a 'Nazi' suggestion of
lunar-to-solar degeneration about televideos, which combine right-wing
and
extreme left-wing parallels in a single format.
6. Just as television and video-recorders,
when
'true' to their nature, are objective media of perceptual orientation,
so,
likewise, radio and computers are subjective media of conceptual
orientation -
the former pair relative to the light (both outer and inner), but the
latter
pair relative to the spirit (both outer and inner).
The tendency to use or identify computers
with games is a quasi-perceptual mode of 'subjectivity' closer, in
nature, to
the alpha of spirituality than to its omega, and therefore effectively
contrary, so I contend, to the essence of computers as conceptual media
for the
storage and transmission of data.
7. It could be that an
exact parallel exists between football, both rugby and
association/Gaelic, and
the above-mentioned worldly media of information transmission, insofar
as
football is worldly to the extent of being played on grass. Hence to distinguish the extreme left-wing
nature, relative to the World, of Rugby Union (television) from the
extreme
right-wing nature ... of Gaelic Football (computers) on the one hand,
but the
left-wing nature of Association Football (radio) from the right-wing
nature of
Rugby League (video-recorders) on the other hand. Both
types
of rugby, scorning nets, are
objective games, whereas both types of football, utilizing nets, are
subjective. The
objectivity of the light (both outer and inner) vis-à-vis the
subjectivity of
the spirit (both outer and inner).
CYCLE
SIXTY-ONE
1. The extreme left-wing nature of crime
vis-à-vis the right-wing nature of punishment - barbarism and
civilization.
2. The left-wing nature of sin vis-à-vis
the
extreme right-wing nature of grace - nature and culture.
3. The criminality of the Devil vis-à-vis
the
punitive redress of man -
fundamentalism and nonconformism.
4. The sinfulness of woman vis-à-vis the
graciousness of God - humanism and
transcendentalism.
5. Crime and punishment hang together like
the
sun and the moon, whereas sin and grace go together like the earth and
the
Beyond.
6. By the grace of God ... the Second
Coming ...
will the World be saved from its sins for
the joy of
the (Social Transcendentalist) Beyond.
7. The brain of
8. Photography is the modern form of art no
less
than films the modern form of drama. For
photography, like art, is spatial, whereas film, like drama, is massed. Negative Being and
negative Giving.
9. Being transcendentalist (of space), art
is
centred in Alpha God (Jehovah), and music in Omega God (the Holy
Spirit).
10. Being fundamentalist (of time), dance is
rooted in Alpha Devil (Satan), and poetry in Omega Devil (the Father).
11. Being nonconformist (of volume), pottery is
centred in alpha man (the Antichrist), and literature in omega man
(Christ).
12. Being humanist (of mass), drama is rooted in
alpha woman (the Antimother), and sculpture in omega woman (the Mother).
13. Art is most pure in drawing, the mode of art
closest, when linear, to the Clear Light of Space, whereas in painting
it is
effectively in a fallen state which brings it closer to the Clear Heat
of
Time. For there is
something fiery and solar-like about paint, especially when in bright
colours.
14. However that may be, art is essentially no
good at intimating of the Holy Spirit of Heaven, for the dimension of
spatial
space is down and up or backwards and forwards, whereas the dimension
of spaced
space is in and out, as in the breath, for which only the best music
will
suffice. For, in the final analysis, art
is of the light and music, by contrast, of the spirit, which is all the
difference of alpha and omega.
CYCLE
SIXTY-TWO
1. When genuine, the artist is a creature
of the
Clear Light of Space, the musician a creature of the Holy Spirit of
Heaven.
2. When genuine, the dancer is a creature
of the
Clear Heat of Time, the poet a creature of the Holy Soul of Hell.
3. When genuine, the potter is a creature
of the
Clear Coldness of Volume, the writer a creature of the Holy Mind of
Purgatory.
4. When genuine, the actor is a creature of
the
Clear Darkness of Mass, the sculptor a creature of the Holy Will of the
World.
5. The
objectivity of men
is generally premised upon the penis, the subjectivity of women upon
the
vagina.
6. God is the conscience of the Devil, and woman the conscience of man.
7. Regarded generically, man, or mankind,
is of
the mundane World, and hence nature, so that we can speak of the
naturalism of
man, in contrast to the antinaturalism of antiman, whose throne is in
the
purgatorial Overworld. However,
contrasted with the antinaturalism of antiman is the
super-antinaturalism of super-antiman,
who appertains to the diabolic Behind, and
at the back
of super-antiman is the divine Behind of supra-antiman, whose
supra-antinaturalism corresponds to the Clear Light of Space. Such a Clear Light is, of course, at the
opposite extreme to the Holy Spirit of Heaven, which is the omega goal
of
evolutionary striving, and if we now proceed beyond man, rather than
against or
behind him, we shall find that the supernature of superman transcends
the
World, and hence nature, to stand as the next best, or last, thing to
the
supra-nature of supra-man ... in the divine Beyond of universal self.
CYCLE
SIXTY-THREE
1. There is nothing Christian about
marriage,
and the notion of a 'Christian marriage' is a contradiction in terms,
since
Christianity is about denying the World in the interests of heavenly
salvation,
whereas marriage is a reflection of the World or, rather, of the
relationship
between worldly and super-antiworldly bodies, viz. woman and man, which
resembles the attraction of the earth and the sun.
In fact, when love of a particular woman
takes possession of a man's heart, he becomes possessive in his
attitude
towards her, and this possessiveness, analogous to that of the sun for
the
earth, is what is institutionalized by and through marriage, whether
within or
without the Church. Such possessiveness
is akin to an emotional gravity, the will of which is to suck-in the
beloved
towards itself and effectively take her over, rendering her will
passive to its
demands. There is nothing Christian in
this, the most heathen of all passions.
On the contrary, it signifies the rejection of Christian values
in a
context, governed by the blood, which has its powerbase in the heart,
that seat
of the soul and ally of the Devil.
2. If we think of the soul as the
metaphysical
quality of the blood, and blood as the element of the heart, then heart
+ blood
= Hell, which is the emotional quality of the Devil.
Conversely, if we think of the spirit as the
metaphysical quality of the air, and air as the element of the lungs,
then
lungs + air = Heaven, which is the spiritual quality of God. God and the Devil are within us whether or
not we are conscious (aware) of the fact, but only when we become
tuned-in to
either the lungs or the heart will God or the Devil be the principal
experience. Hence when we tune-in to the
lungs, through meditation, God is all that we are aware of and we
accordingly
become divine. When, by contrast, we
tune-in to the heart, through love, then the Devil is all that we are
aware of
and we accordingly become diabolic.
3. God, being spirit, seeks deliverance
from the
World, since spirit rises-up on the lightness of air and naturally or,
rather,
supernaturally tends away from the flesh.
The Devil, being soul, seeks dominion over the World, since soul
is
attracted by the heaviness of the flesh and antinaturally or, rather,
super-antinaturally tends towards it.
The deliverance of spirit from the flesh is salvation. The domination of the flesh by the soul is
damnation. The lungs deliver and the
heart enslaves. There, in the human
predicament,
is the Faustian dilemma of 'two souls, alas, within my breast do
dwell',
although we have the freedom to choose between them and to accept or
reject the
World in consequence. He who speaks of
and through the heart has made his pact with the Devil.
He who speaks of and through the lungs, by
contrast, has made his peace with God.
4. He/she who, by contrast, speaks neither
through the heart nor the lungs but through the brain and/or body (sex
organs,
womb, etc.) is neither diabolic nor divine but human-all-too-human, and
for
him/her the decision - if possible - of God or the Devil has still to
be
made. Perhaps it is still true that many
are called (to life) but few chosen (by the Devil or by God), and
doubtless
sitting-on-the-fence has its amoral attractions and even advantages. It does not, however, have eternal sanction,
and it is not, as we have seen, One with the will of either God or the
Devil. The Devil is not future but
past. God is future and no past. When God has His day, the fence will be torn
down and no-one continue to sit upon it.
The meek shall be saved from their sins and only the graces of
Heaven
prevail - for ever. The meek may now, as
the People, have inherited the earth, but it remains for God to inherit
the
meek. Only when He does so, will the '
CYCLE
SIXTY-FOUR
1. Although we speak rather glibly of human
beings, the extent to which most people in the late-twentieth century
were in
fact human beings was, and continues to be, arguably less than would
justify
the use of such a term in regard to them.
The greater number of people are now, as then, primarily and
predominantly not human beings at all but either human doings (people
closer to
the heart than to the lungs in their attitude towards and conduct of
life),
human takings (people for whom the brain is paramount), or human
givings
(people for whom the body, and hence the sexual organs and/or womb is
the
predominating influence). Thus one is
obliged to confess that human beings (people for whom
the lungs are of paramount importance in their attitude towards and
conduct of
life) are somewhat in the minority in a world where human doings, human
takings, and human givings tend to preponderate ... to the detriment of
Being. In fact, the spiritual nature of
human beings
is such ... that they can only be true outsiders in an age and society
dominated by human doings and thus, effectively, by the Devil.
2. To contrast, noumenally, the extreme
right-wing and classless nature of human beings with the extreme
left-wing and
upper-class nature of human doings on the one hand, that of the lungs
and the
heart, but to contrast, phenomenally, the right-wing and middle-class
nature of
human takings with the left-wing and working-class nature of human
givings on
the other hand, that of the brain and the body (sex organs). A human being is effectively a heavenly
person, a human doing, by contrast, a hellish one.
A human taking is effectively a purgatorial
person, a human giving, by contrast, a mundane one.
3. The Solar System contains its own Hell
and
Heaven in the form of the Sun on the one hand and the planet Saturn on
the
other hand, the Sun being a raging inferno and Saturn a gaseous globe
surrounded by halo-like rings. Hence from the Hell of the Sun to the Heaven of Saturn
via the
purgatorial and mundane realms of the moon and the earth.
4. Whereas the moon is effectively right
wing in
its correlation, on Earth, with capitalism, liberalism,
parliamentarianism,
nonconformism, etc., the earth is effectively left wing in its
correlation, in
the World, with socialism, humanism, republicanism, Catholicism, etc. By comparison to the earth, the Sun is
effectively extreme left wing in its correlation, on Earth, with
communism,
Bolshevism, authoritarianism, fundamentalism, etc., while, in comparison to the moon, Saturn is effectively extreme
right wing in its correlation, in the World, with corporatism, fascism,
totalitarianism, transcendentalism, etc.
5. It is questionable whether we would be
composites of heart, lungs, brain, and body if the Solar System had
been
arranged differently; for it seems to me that whereas the heart
derives, in its
essentials, from the Sun, the lungs derive from a quite contrary
source,
probably Saturn, and that while these exist in a state of absolute
tension on
one level, namely noumenal, the brain and the sexual body exist in a
state of
relative tension on another level, namely phenomenal, with the former
deriving,
in all probability, from the moon and the latter from the earth itself. Doubtless other sources of derivation also
exist in regard, for example, to blood and bones (Venus and Mars?),
since
mankind is a composite of many different tensions which jostle for
supremacy in
an uneasy symbiosis based on cosmic precedent.
6. If, traditionally, the heart has
maintained
an ascendancy over the lungs and continued to dominate life on Earth,
it should
not be forgotten that the Sun is a more influential and powerful body
than
Saturn, which remains unseen. Yet, that
said, Saturn is structurally closer to us than the Sun, and we achieve
our true
centre not in the heart but in the lungs, which bring us to God. The heart, by contrast, drives us towards the
Devil, wherein we are consumed alive by emotional fire (passion).
7. The esteem in which the heart was held
in the
twentieth century is proof of the extent to which modern man is a slave
of the
Devil and a victim of Hell. A more
enlightened age would ensure, having minimized the sun's influence,
that the heart
was relegated to a position of negligible importance ... as the
evaluation of
life proceeded according to divine principles.
The heart would neither be seen nor heard in an age and society
when the
majority of people, properly become human beings, were more interested
in
listening to the counsel of their lungs.
8. With time on the 'rubbish heap of
history',
the beat would fade away, together with the State and all that was
contrary to
the Centre, wherein God has His throne.
Only the divine pitch of a Saturn-oriented (super)humanity
adrift on the peace of space would prevail ... for all Eternity.
CYCLE
SIXTY-FIVE
1. Truth is not only 'beyond the pale' of
strength, its diabolic adversary, but also 'beyond the pale' of
goodness and
beauty, which are more usually apperceived, by their practitioners, as
ends-in-themselves rather than as means to a new end - the end, namely
of
truth. Hence those who struggle for
truth have to be aware that not only strength, as symbolized by the
Father, but
goodness and beauty, as symbolized by the Son and the Mother
respectively, are
ranged against it from their various standpoints. For
truth,
which is symbolized by the Holy
Spirit, is a pariah wherever class-bound individuals are the order of
the day,
as they will be in any open society.
2. When nature apes culture, as it often
does in
women, e.g. elaborate make-up, ponytailed long hair, conspicuous
ornaments,
seductive clothing, etc., then culture is in trouble.
For nature-as-culture
suffices for most men, just as beauty-as-truth suffices for most
artists. True culture, which is
independent of nature,
languishes on the periphery of a society which is dominated by nature
posing as
culture. For such a situation ensures
that the World remains an end-in-itself rather than the sinful
precondition of
a divine Beyond. It is as though the
World was playing at being God, with no place, in consequence, for
culture or
truth, which, sadly, stay very much 'beyond
the pale'.
3. A society which shuts out the
possibility of
divine intervention and deliverance by making a virtue of class-bound
contexts
in open-society fashion ... is doomed to perpetuate the World and its
oppressions/oppressors. By making the
Father synonymous with God, Who is in Heaven, such a society precludes
God from
literally coming to pass, since the only God Who is or ever could be in
Heaven
is the Holy Spirit (of Heaven), and such a God is the One True God in
consequence of 'His' position in Heaven as consciousness of (the
interior
lightness of) air. Yet such a God,
denied Heaven, is necessarily marginalized in societies which make the
Father
synonymous with God. For the Father is
not even what could be called the One False God, the Jehovahesque Clear
Light
of the Void, but no God at all, since He is neither illusion nor truth
but
strength, and thus an Omega Devil whose position, as the positive
counterpart
of the weak or negative Devil (Satan), is not in Heaven (the air) but
in Hell
(the blood), and who is accordingly a Devil in Hell, not a God in
Heaven! Only when this fraudulent God,
this positive
Devil, is exposed for what He really signifies, to be democratically
consigned
to the 'rubbish heap of (religious) history', will it be possible for
the term
'God' to break free of falsity and embrace the Holy Spirit of Heaven,
as it so
very desperately needs to, if truth is finally to prevail and religion
be saved
from the clutches of the great lie, viz. the Almighty.
A positive Devil may be preferable to a
negative one, just as Count Dracula is preferable to the Sun, his great
enemy,
but such a Devil is still a far cry from God, and God will continue to
languish
in the classless wilderness of the so-called lunatic fringe so long as
His
place is taken by the Father, and people continue to believe, falsely,
that He
reigns in Heaven and that, ipso
facto, the 'Kingdom of Heaven' depends
upon His will. In reality, it depends
upon the will of the Second Coming, who is One with the Holy Spirit,
and his
will is to see that not only is Heaven understood in relation to
focused air,
but that it becomes inseparable from the Holy Spirit ... as the Holy
Spirit of
Heaven, which leaves neither room nor place for any other deity's claim
upon
it, and no room or place, in consequence, for the Father.
Nor, needless to say, for the 'Gods' of man
and woman, whose claim on Heaven is even weaker, or more spurious, than
the
Father's, given their more phenomenal standings, and whose familial
titles ...
as Son and Mother ... would be no less irrelevant to a post-familial
'Kingdom
of Heaven' than the Father. Verily, when
the '
CYCLE
SIXTY-SIX
1. Christ is reputed to have said: 'Be thy
self', and, to be sure, there is only one self that one can be,
viz. the
spiritual self. One cannot be, for
instance, the emotional self or the intellectual self or the physical
self. One can only do/feel the emotional
self, take/know the intellectual self, and give/touch the physical self. The only self one can be, strictly
speaking, is the spiritual self, and therefore to be one's self
is to be
one with the spiritual self in its reliance on and identification with
the air
it breathes. Such is the essence of
salvation (from the other selves), and it is what makes one truly
divine.
2. A person who was truly Christian, and
hence
given to being his self, would not be emotional, intellectual, or
sexual, but
solely spiritual, and thus one who cultivates Being at the expense of
Doing,
Taking, and Giving, or, equally, breathing at the expense of feeling,
knowing,
and willing.
3. To be the Holy Spirit of Heaven
rather
than to do the Holy Soul of Hell, to take the Holy Mind
of
Purgatory, or to give the Holy Will of the World.
Which is to say, to breathe the Holy
Spirit of Heaven rather than to feel the Holy Soul of Hell, to know
the Holy Mind of Purgatory, or to touch the Holy Will
of the World.
4. Before one can be the Holy
Spirit of
Heaven one must first of all breathe it, e.g. meditate before
one
contemplates. Before one can do
the Holy Soul of Hell one must first of all feel it, e.g.
agitate before
one demonstrates. Before one can take
the Holy Mind of Purgatory one must first of all know it, e.g.
cogitate
before one imitates. Before one can give
the Holy Will of the World one must first of all touch it, e.g.
stimulate before one copulates. Hence
there is a difference of degree between breathing and being, feeling
and doing,
knowing and taking, and touching and giving.
The one is a precondition of the other.
5. Being is not in meditation but in the
contemplation of the joy which results from the lightness of air. Meditation is the technique which 'unlocks
the door' into the 'Kingdom Within', wherein one is contemplatively
conscious
of the freedom which comes from being at one with the essence of air,
and is
accordingly lifted-up on its lightness in a joyous release from mundane
bondage. Hence breathing is the means to
the joyful end of Being.
6. Breathe deeply to calm your self; calm
your
self into the lightness of Being. Experience the spirit as it soars above the
body on the wings of its breathing and is saved to Being,
which
is
oneness with the universal spirit whose essence is lightness.
7. Let us not talk, with fools, of the
unbearable lightness of Being.
Let us rather embrace it as our long-lost
home and true refuge!
8. Being is the goal of divine striving
(through
meditation) and the end to all suffering.
Even to flap one's spiritual wings (through breathing) is a sort
of
suffering in relation to Being, which
glides
effortlessly upon the waves of gentle air.
CYCLE
SIXTY-SEVEN
1. To be,
I need
only sit still and get into my breathing, thereby becoming divine. Everything else - heart, brain, body - is
transcended by my consciousness of the air I breathe and which
refreshes
me. I only truly live in and through the
air, which is my Heaven. Without it, I,
as a spiritual entity, would be dead.
There are other types of life, viz. strong life in the blood,
good life
in the brain, beautiful life in the flesh.
But in order to experience true life one must abandon these
lower types
of life and concentrate on the air, which is the life-blood, so to
speak, of
the spirit. Only in true life can one
become divine.
2. Those who are most true to their
spiritual
self are of God in their consciousness of Heaven, and for them the
lungs take
precedence over the heart, the brain, and the flesh.
Life for them is mainly spiritual, connected
with consciousness of and in the air they breathe on the wings of their
lungs. Emotional life, intellectual
life, and sexual life are largely beneath their pale, as they strive
ever more
towards spiritual life, which is alone absolutely perfect in its
adherence to
truth. One might say that such
perfection is an extreme rightness, or correctness, which appertains to
God
(the Holy Spirit of Heaven) and to God alone!
It is in this noumenal subjectivity that Being
comes absolutely to pass.
3. In contrast to the extreme rightness of
God,
we have the extreme wrongness, or incorrectness, of the Devil, which is
the
noumenal objectivity of the emotional life in relation to the heart and
blood. The phenomenal objectivity of the
sexual life in its relation to the flesh is, by comparison with the
emotional
life, only moderately wrong, while the phenomenal subjectivity of the
intellectual life in its relation to the brain is, by comparison with
the
spiritual life, only moderately right, the rightness of man the knower
of
Purgatory as opposed to the wrongness of woman the bearer of the World. In political terms, rightness translates as
Right, whether moderate or extreme, while wrongness translates as Left,
whether
moderate or extreme. The spiritual life
is effectively extreme right-wing and the emotional life effectively
extreme
left-wing, while the intellectual life is moderate right wing and the
sexual
life ... moderate left wing. As it is
for God and the Devil, so it is for man and woman!
4. The
perfections of
the subjective, both absolute and relative, stand apart from the
imperfections
of the objective, both absolute and relative.
The absolute perfection of God contrasts noumenally with the
absolute
imperfection of the Devil, as truth with strength, while the relative
perfection of man contrasts phenomenally with the relative imperfection
of
woman, as goodness with beauty.
Perfection is essential, imperfection apparent.
Perfection does not show itself. Imperfection
does.
CYCLE
SIXTY-EIGHT
1. The noumenal
imperfection of the superstar contrasts absolutely with the noumenal
perfection
of the supercross, while the phenomenal perfection of the cross
contrasts
relatively with the phenomenal imperfection of the star.
2. If man and woman were merely different
from
each other rather than morally antithetical, with the intellectual
perfection
of the one contrasting, phenomenally, with the instinctual imperfection
of the
other, then we would have to accept that, on the noumenal axis of
spiritual and
emotional antitheses, God and the Devil were merely different and not
morally
antithetical. Only an idiot or a
scoundrel would in fact do so, since it should be plain to even the
least
intelligent of people that God and the Devil are morally antithetical,
with the
former synonymous with culture and the latter with barbarism. Hence we should have no logical difficulty in
contending that man and woman are likewise morally antithetical to each
other,
with the former synonymous with civilization and the latter with nature. To claim that they are merely different
would be
to take an amoral stance relative to the sort of liberalism which is
the born
enemy of truth. Yet to admit, as I have,
that they are morally antithetical is not, as some would suppose, to
say that
men are morally superior to women, any more than one could reasonably
argue
that God is morally superior to the Devil.
For one cannot be morally superior to
someone or
something which is not moral in the first place, but
fundamentally and
essentially immoral. Man is no
more morally superior to woman than God ... to the Devil.
Man is morally inferior to God, and woman
immorally inferior to the Devil. Or,
conversely, God is morally superior to man, and the Devil immorally
superior to
woman. One can only be superior or
inferior to that which is of a like persuasion, not to what is
antithetically ranged against one!
3. Man is no less of a 'fall' from God than
woman is a 'fall' from the Devil. Adam
was One with God until, tasting of the 'forbidden fruit', he fell from
grace
and entered into carnal relations with Eve, who was tempted by the
Devil. Thenceforth, knowing good and evil,
he would
wander the world as man. Even on the
primitive level of negative God and Devil, viz. Jehovah and Satan, we
can see
that man is closer to God and woman, by contrast, closer to the Devil. How much more so is this the case in regard
to positive God and Devil, viz. the Holy Spirit of Heaven and the Holy
Soul of
Hell, or, in common parlance, the Holy Ghost and the Father! Even in Christian terms, the Mother is closer
to the Father, and the Son to the Holy Ghost.
4. The noumenal
objectivity of the superstar stands in an absolutely immoral
relationship to
the phenomenal objectivity of the star, while the noumenal subjectivity
of the
supercross stands in an absolutely moral relationship to the phenomenal
subjectivity of the cross. From extreme left-wing Communism to left-wing Socialism
on the one
hand, and from right-wing Capitalism to extreme right-wing Corporatism
on the
other hand. Fundamentalism
to
humanism;
nonconformism to transcendentalism.
Authoritarianism to
republicanism; parliamentarianism to totalitarianism.
5. Woman is cursed by the harmony of her
flesh,
and man blessed by the melody of his brain.
Similarly, the Devil is cursed by the pulse of his heart and God
blessed
by the pitch of His lungs.
6. The Devil rides out discarnately (in
noumenal
terms) on the objectivity of emotion, and incarnately (in phenomenal
terms) on
the objectivity of sensations. The Love
Devil, who is generally male, becomes One
with the
Flesh Devil, who is generally female.
Superstar and star react in complementary fashion to their
respective
modes of objectivity.
7. To contrast the extreme left-wing
essence of
naturalism, which is emotional, with the extreme right-wing essence of
idealism, which is spiritual. Likewise
to contrast the left-wing essence of realism, which is sensual, with
the
right-wing essence of materialism, which is intellectual.
Hence where God is an idealist and the Devil
a naturalist, woman is a realist and man a
materialist.
8. Usually I think of will as synonymous
with
the World, and hence sensuality, but, in reality, will is awareness,
and
awareness can be emotional, sensual, intellectual, or spiritual. In fact, awareness is another word for life,
and life, as we have seen, can be emotional, sensual, intellectual, or
spiritual. Will or life or awareness is
therefore manifold in its division into emotion, sensation, intellect,
and
spirit, corresponding, so I contend, to protons, electrons, neutrons,
and
photons - the elemental substrata, so to speak, which metaphysically
underlie
life. Will is therefore the essence of
each element, its life-force or consciousness, and in the will of
emotional
life, will manifests, through protons, as feeling/doing; in the will of
sensual
life it manifests, through electrons, as sensing/giving; in the will of
intellectual life it manifests, through neutrons, as knowing/taking;
and in the
will of spiritual life it manifests, through photons, as
breathing/being. Hence we can no more
speak of one
will than
of one
element. The world, as we
generally understand it, is subject to the clash of diverse wills, as,
up to a
point, is each person, whether he/she be
predominantly
diabolic, feminine, masculine, or divine, which is to say, emotional,
sensual,
intellectual, or spiritual.
CYCLE
SIXTY-NINE
1. The ideal
weather
for spirituality is an overcast day, the sort of day when the lure of
Folk
music is all the stronger, and one can turn to the breath with renewed
calmness.
2. To contrast
the
spirituality of an overcast day with the emotionality of a sunny day,
the
latter being the sort of day to encourage heart-based activities and
perhaps -
who knows? - horn-based Jazz.
3. To contrast the intellectuality of a
rainy
day with the sensuality of a sultry day, or a day of mixed cloud and
sunshine -
the former being the kind of weather to encourage brain-based activity
and the
latter the kind of weather to encourage flesh-based activity, with, I
would
guess, Classical and Pop correlations respectively.
4. Regarding the weather in an ideological
light, one could speak of the parliamentarianism of rainy weather but
the
Nazism of hailstones, given the more extreme nature, relevant to the
lunar
limbo, of the latter.
5. If sunny weather has a sort of
fundamentalist
or communist correlation by dint of its emotional bias, then behind the
heat of
the sun lies the light of the central star of the Galaxy, the alpha
transcendentalism of the Clear Light of Space, and I wager that the
type of
weather most correlative with this ideological position would be a
snowstorm,
snow being analogous, in its crystallinity, to light, so that it is as
though
flakes of light were falling from the sky.
6. Thus it should be
possible to argue that there is a type of weather for every ideological
position, a correlation, if you like, between any given weather pattern
and the
kind of ideology most applicable to the weather in question. We cannot overlook or underestimate the
extent to which ideology and, for that matter,
ethnic
distinctions are conditioned by climate!
A stable climate is likely to encourage a specific ideological
allegiance, an unstable climate a variety of alternative allegiances
which may
well be institutionalized in terms of liberal pluralism.
7. Politically speaking, Britain is given
to a
three-party system of parliamentary democracy which to some extent
reflects
allegiances corresponding to the sun (Labour), the moon
(Conservatives), and
the earth (Liberal Democrats), but nothing corresponding to the
heavenly Beyond
of a Saturn-oriented transcendentalism.
Although this may be to some extent conditioned by the climate,
the fact
that Britain is a superstate precludes any such transcendental
allegiance,
since that which is rooted in political fundamentalism, and hence a
monarchy,
cannot extend towards political transcendentalism, which must
necessarily
remain 'beyond the pale'. Only in the
8. If the sun is a context of noumenal
objectivity by dint of its fiery essence, then the earth must surely be
a
context of phenomenal objectivity by dint of the heliotropic bias of
nature. A fiery core,
a mineral crust, and then an organic soil in which plants strain,
objectively,
towards the sun. Women, likewise,
tend to be heliotropic, not just in the crude sense of being prone to
sunbathing, but with regard to their love of men, the man of any given
woman
functioning as a sort of sun whose emotional rays lovingly envelop her
the way
the sun's rays envelop the earth. Thus
woman is phenomenally objective in her physical generosity towards man,
while
man is noumenally objective in his emotional generosity towards woman. Men and women join together, as father and
mother, superstar and star, and their offspring is analogous to the
moon in
terms of its development, throughout childhood, of phenomenal
subjectivity or,
in plain parlance, the intellect. For,
unlike the earth, which has plants and things sticking out of it in
objective
fashion, the moon is a compact entity which is correspondingly
subjective, and
just as it is embraced by and revolves around the earth, so children
revolve
around their mother, who is especially sensitive towards them in her
phenomenal
objectivity. In climatic terms, father,
mother, and offspring are akin to a sunny day, a sultry day, and a
rainy day
respectively, and their basic correspondence to the sun, the earth, and
the
moon necessarily places them beneath the possibility of divine
redemption in
and through the noumenal subjectivity of the transcendental Beyond. For, as Christ well knew, such a redemption
can only come when one turns one's back on family and ceases to behave
in a
heathen manner, the kind of manner which is dominated by the superstar
and star
not only to the detriment of the cross but, most especially, to the
exclusion
of the supercross, and hence freedom from the World in and through the
spirit.
CYCLE
SEVENTY
1. In the
relations of
the sexes, men feel in a big way emotionally but give
in a small
way physically, whereas women give in a big way physically but feel
in
a small way emotionally. Man is very
literally the lover whose emotional love evokes a physical response
from
woman. He gives the soul, but she gives
the body. Or, rather, his feeling of
love causes him to act upon woman, who then gives her body.
2. As flowers
depend
upon the sun for their life, so woman depends on man for her life ...
as a wife
and mother. Man is not dependent upon
woman to anything like the same extent that woman depends on man. In fact, it is debatable whether man is
really dependent upon woman at all. For
his real life tends to lie outside the family, in the realms of
business and/or
some profession.
3. To contrast, noumenally, the extreme
left-wing nature of art with the extreme right-wing nature of music on
the
basis that art is the art form of the heart and music, by contrast, the
art
form of the lungs. Likewise to contrast,
phenomenally, the left-wing nature of sculpture with the right-wing
nature of
literature on the basis that sculpture is the art form of the body and
literature, by contrast, the art form of the brain.
Hence where art and sculpture are broadly
under the superstar and the star respectively, literature and music are
just as
respectively under the cross and the supercross.
4. Art and sculpture are fundamentally
objective
art forms corresponding, in religious terms, to the Father and the
Mother
respectively, whereas literature and music are fundamentally subjective
art
forms corresponding to the Son and the Holy Ghost respectively. Hence where art and sculpture are apparent,
literature and music are essential - the former pair 'heathen' and the
latter
pair 'Christian'.
5. To speak, as I believe I have elsewhere
done,
of the upper-class essence of art in relation to noumenal objectivity,
of the
working-class essence of sculpture in relation to phenomenal
objectivity, of
the middle-class essence of literature in relation to phenomenal
subjectivity,
and of the classless essence of music in relation to noumenal
subjectivity. Alternatively, one could say
that whereas art
is the art form of the Devil and sculpture the art form of woman,
literature is
the art form of man and music the art form of God.
6. Were God, the Holy Spirit of Heaven, a
musician, He would probably be an uilleann
piper. In fact, uilleann pipers are the
closest of
all musicians to God, and therefore correspond to the highest musical
ideal.
7. The average
Rock
band would seem to be a paradigm of coitus in which the guitarists,
corresponding to females, are being 'shafted' by the drummer, whose
overly
phallic drumsticks symbolize the rhythmic penetration of the vagina as
maintained by the largely harmonic bias of guitars.
Thus it is the drummer who is the 'real man'
of the band/group, the one whose noumenal objectivity impinges upon the
phenomenal objectivity of the guitarists and their strumming and/or
picking. In fact, both rhythm and lead
playing are usually aided and abetted by the use of a plectrum, that
clitoral
parallel which is seemingly stimulated to greater or lesser heights
according
to the rhythmic impetus coming from the drums, and which may or may not
give
rise to the musical equivalent of a female orgasm - an extended guitar
solo. As to the keyboardist (if any), he
is neither a man nor a woman but effectively a youth who normally
remains in
the intellectual background of what is usually a duel between
emotionality and
sensuality for the hearts and bodies of prospective or actual fathers
and
mothers.
8. There is nothing revolutionary about
Rock
music. On the contrary, it is, together
with Jazz, one of the most conservative art forms ever invented! For if Jazz, with its greater bias towards
wind and percussion, is arguably a masculine art form, then Rock is its
feminine counterpart, a sort of socialistic fall from musical communism
which
places greater emphasis on guitars and thus gives the female's side of
the
sexual story, a side which, more open to vocals, is largely heliotropic
in its
phenomenal objectivity. Hence from the
Father to the Mother, with the classical Son and the folksy Holy Ghost
effectively 'beyond the pale' of these star-based art forms.
CYCLE
SEVENTY-ONE
1. If Jazz is extreme left wing and Rock
...
left wing, then Classical is right wing and Folk ... extreme right wing
- a
distinction between barbarism and nature on the one hand, and
civilization and
culture on the other hand. Jazz, being
noumenally objective, is the music of the Devil, and Rock, being
phenomenally
objective, the music of woman.
Classical, being phenomenally subjective,
is
the music of man, and Folk, being noumenally subjective, the music of
God. From horns to
uilleann
pipes via guitars and keyboards.
2. The synthesizer has the capacity to
emulate a
variety of instruments including, not least of all, wind and brass - a
factor
which confirms its paradoxical status as a bridge between keyboards and
horns,
which suggests to this thinker an analogy with burning crosses and
other
phenomena appertaining to an extreme lunar identity, the sort of
identity I
have elsewhere characterized as 'Nazi' by dint of its (relative to the
lunar
limbo) extreme right-wing correlation.
It is as though, by emulating horns, the synthesist is
approaching the
Hell of cosmic and/or solar Fundamentalism from a radically purgatorial
point-of-view, his synthesizer a burning cross which is nonetheless
distinct
from the superstar of musical Hell per
se. As distinct, in fact, from musical
Hell as a
photobook from a film or a Nazi from a Bolshevik! Yet
such
a paradox is a sort of Hell all the
same, the Nazi Hell of an extreme purgatorial lunacy.
3. The reader will, I trust, be aware of
the
distinction I habitually draw between the mini-extreme right-wing
nature of a
purgatorial lunacy and the maxi-extreme right-wing nature of the
heavenly
Beyond, which is of the Extreme Right per
se, and therefore not
something affiliated to the lunar limbo after the fashion of Nazism and
other
forms of so-called fascism having a largely Protestant and/or Germanic
origin. The Extreme Right per se
is generically far superior to any purgatorial extremism of the burning
or
crooked cross varieties! In fact, if I
categorize Social Transcendentalism as generically 'superfascist', it
is on the
basis of a maxi-extreme right-wing nature which is no Christian and, in
particular, Catholic omega like (Latin) fascism, but a superchristian
omega
which has less to do with the defence of the Church from, for example,
Bolshevik atheism than with the advancement of transcendentalism to the
Centre,
and thus the 'coming out' of God as the Holy Spirit of Heaven. By comparison to this, the Holy Ghost of
fascist precedence would seem to be a rather Pentecostal divinity
hemmed-in by
Catholic tradition and unable, in consequence, to transcend the Trinity
and
achieve that divine liberation which only Social Transcendentalism can
offer. Yet it is still morally superior
to the quasi-Devil of Nazi fundamentalism.
CYCLE
SEVENTY-TWO
1. Everything that is 'beyond the pale' of
Devil-rooted heathenism, and hence effectively 'reborn', is
Saturn-orientated. Yet the earth is
physically so much closer to the Sun than to Saturn ... that it is more
natural
to be rooted in the Sun, so to speak, than to aspire, transcendently,
towards
Saturn.
2. Yet the Sun, corresponding to negative
Devil
(Satan), is no cultural paradise but a barbarous Hell, and therefore it
cannot
be said that being rooted in the Sun is an ideal condition. On the contrary, it is most literally a
naturalistic condition, and such naturalism imposes upon realism, the
world/woman, and breeds materialism, the moon/children.
The Sun may be the real power so far
as its direct influence upon the world is concerned, but it is a power
which
no-one but a fool or a moral ignoramus would seek to idealize - at the
risk of
making a divinity out of the Devil or, worse again, subverting God to
diabolic
ends. Unfortunately, there are
people who do this, whether overtly, as Devil-worshippers, or covertly,
through
some theological falsehood. Yet God is
not and never can be a power ... in the sense of having direct control
and
influence over others. The Devil is a
power and that power is very real, as can be confirmed by the world in
which we
live, with its autocratic basis.
3. Nevertheless it is possible to
turn
away from the Devil's power and seek, through the spirit, an
accommodation with
God, to turn one's back on the Sun, as it were, in the interests of a
Saturn-oriented rebirth. It may even be
possible, one day, to artificially reduce the sun's influence through
the
siting of large blocking devices - solar shields, as I have elsewhere
called
them - in space, and thereby assist in the re-orientation of life on
Earth for
the great heathen masses. If so, then it
won't be the traditional political powers-that-be who are responsible
for such
a strategy, but a revolutionary elite of Saturn-oriented
transcendentalists
whom the People have trusted to lead them beyond the World. It will be because the People had
democratically opted to be saved from their worldly sins ... through
the
assumption of religious sovereignty via the Second Coming ... that
these
transcendentalists would replace the traditional powers-that-be,
striving to
undermine the Devil's influence at every turn.
This is our only hope. Not faith
without science or science without faith, but a scientific faith such
that
brings us spiritually closer to Saturn, as it removes us from the
infernal
clutches of the Sun.
CYCLE
SEVENTY-THREE
1. That which is phenomenally objective can
also
be phenomenally subjective, and vice versa.
Whereas that which is noumenally objective can only be
noumenally
objective, and that which is noumenally subjective only be noumenally
subjective. Men and women are both
objective and subjective (though not usually at the same time), whereas
the
Devil can only be objective and God, by contrast, subjective. Hence the distinction
between the relativity of the phenomenal and the absolutism of the
noumenal.
2. Like man and woman, the earth is both
objective and subjective or, rather, it is objective in the alpha
context of
being Earth and subjective in the omega context of being the World - a
distinction, as it were, between science and religion, or nature and
nurture,
or the Cursed Whore and the Blessed Virgin.
A heliotropic nature on the one hand, and a subterranean molten
core on
the other hand, corresponding, in sexual terms, to the flesh and to the
womb -
the former sensual and the latter maternal.
For just as the earth finds its salvation in the World, so woman
finds
her salvation in pregnancy, achieving a plenum to replace the vacuum
which had
sought expression through the flesh, and thereby progressing from the
objectivity of nature to the subjectivity of nurture.
3. Such a progression can also be discerned
in
relation to the moon, which is a comparatively masculine context,
albeit one
having juvenile correlations on account of its relationship to the
earth as a
dependent body. If the moon per
se
is objective in its materiality, then the religious extrapolation from
the
moon, viz. purgatory, is subjective in its intellectuality, enabling us
to
distinguish brain from mind on the basis of a lunar/purgatorial
dichotomy. Thus if the moon finds its
salvation, as it
were, in purgatory, so man finds his salvation in intellectuality, the
intellectuality of the mind as opposed to the materialism of the brain,
thereby
passing from Antichrist to Christ, as he departs the objective for the
subjective.
4. There is about Christianity per
se
the ring of a juvenile religion, given its correlation with the
purgatorial
realm of the intellect, and hence the Word.
Not for nothing does one of the best-known and most influential
Christian organizations go by the name of the Young Men's Christian
Association
(YMCA), and it is debatable whether any hard-line Christian has ever
been other
than juvenile in his puritanical stance before life.
Even Christ was essentially juvenile in his
refusal to marry and become a father.
For as soon as one parts company with the purgatorial realm of
the
intellect for the diabolical realm of the soul, or emotions, as one
does by
falling in love with a woman, one effectively ceases to be a Christian. One becomes, instead, a Fundamentalist or
Superpagan bent on dominating the woman to sexual ends.
Such a devil can have no truck with Christ
even if he kids himself, for the sake of ethnic or moral convenience,
that he
is still Christian. A Christian,
however, does not fall in love, marry, and have children.
He remains a juvenile at heart or, rather, in
principle - dedicated to a puritanical respect for the Word, as
revealed
through the Holy Bible.
5. Existentialism is the objective
counterpart
of Christianity, a philosophy of the brain as opposed to a theology of
the
mind, which reduces everything, in due Antichristic fashion, to
materialism. That Sartre, the most
famous Existentialist, was ethnically a Protestant ... is neither
surprising
nor coincidental, since the philosophy of materialism is such that only
a
Protestant, and a failed or fallen one at that, would countenance it in
the
first place! There is nothing even
particularly Marxist about Existentialism, which is a thoroughly
bourgeois
philosophy in its reduction of life to material existence - the sort of
reduction which, whilst it may have some applicability to objects, has
little
or no applicability to human beings, least of all live ones! For human beings are not objects but sentient
creatures who experience life, and where
there is life
there is no existence (except of course in the bourgeois realm of a
lunar
materialism). My chair exists, but I
live. Were I to exist, I would be no
different from my chair. I would simply
be an object, devoid of life, and hence subjectivity.
Such a fate is arguably worse than death.
6. Yet there is a correlation, it has to be
said, between Existentialism and Marxism ... to the extent that both
philosophies pander to objectivity, the former, as we have seen, in
material
terms, the latter rather more naturally, and hence soulfully, so that
one
passes, as it were, from the lunar realm of Antichrist to the solar
realm of
Satan, which burns in a noumenal objectivity that imposes upon the
World (of
the working class) from its own diabolic Hell of anti-bourgeois
sentiment, the
sort of sentiment which the Antifather (for that is assuredly what the
Satanic
Devil amounts to) must needs feel towards the Antichrist for having
enslaved
the worldly proletariat to material ends, including, ironically,
Existentialism
and other such patently bourgeois philosophies.
Sartre may have attempted to 'suck-up' to Marxism, but it is
unlikely
that all that many Marxists would have wanted to 'suck-up' to
Existentialism. On the contrary, a
materialist view of mankind is precisely what Marxists oppose ... in
their
struggle to liberate the proletariat from bourgeois fetters. Realism is the only view which appeals to
them, even when this view is advanced through the distorting lens of a
dictatorial naturalism and accordingly dominated by power
considerations
deriving from Lenin.
CYCLE
SEVENTY-FOUR
1. The common
man is,
by definition, a social animal whose life revolves around others and
only has
meaning in relation to others. Therefore
it cannot be said of this social animal that it has a self,
or inner life, since it is only conscious of itself through others and
tends,
in consequence, to a phenomenal view of the self. Such
a
view is commensurate with realism, and
thus with the World.
2. Since the World is not an ideal context
but a
real one, and is subject, moreover, to the demands and constraints of
both
materialism and naturalism, it falls short of the sort of spiritual
perfection
which is commensurate with true idealism, and thus the heavenly Beyond. It can never stand as the goal of evolutionary
striving, but merely as a precondition of that goal which will only be
attained
to when the World is democratically overcome and the People accordingly
leap
from socialism to transcendentalism.
Such a leap would not be possible without a Second Coming, and
it cannot
take place where there is no will to idealism.
A people too deeply 'bogged down' in socialism would be unable
to make
that leap, as would a people who were too dominated by capitalism
and/or communism,
viz. materialism and naturalism. Only when one is in the World but not of it can one
leap,
democratically, to the Beyond ... of the Social Transcendentalist
Centre,
wherein the idealism of religious sovereignty would be the prevailing
norm.
3. Now because the prevailing norm would be
the
idealism of religious sovereignty, the realism of political
sovereignty, the
materialism of economic sovereignty, and the naturalism of judicial
sovereignty
will all have to be consigned to the 'rubbish heap of history' or, more
specifically, absorbed into and transmuted by the Party and/or Movement
of the
Second Coming as, taking 'sins of the World' upon itself, it bears them
in a
Christ-like sacrifice which will permit the People to achieve true
liberation
in and through the spirit, thereby becoming divine.
CYCLE
SEVENTY-FIVE
1. In the
Beginning,
God ... the Clear Light of the (Jehovahesque) Void ... is religiously
sovereign
and people accordingly bow down to 'Him' in worshipful deference. If in the End, by contrast, the People become
religiously sovereign, then God ... the Holy Spirit of Heaven ... will
be the
consequence of that sovereignty.
2. The true philosopher is an idealist (not
a
realist, a materialist, or a naturalist), and in the development of his
idealism ... he comes to realize that his place is beyond the World,
and that
his vocation is to bring the World, through self-overcoming, to Heaven. It is the true philosopher's will that
religious sovereignty should supersede all other sovereignties; for the
true
philosopher is One with God ... the Holy Spirit of Heaven ... in his
allegiance
to truth. Only a philosopher - and the
truest and most advanced one at that - could have conceived of the
concept of
religious sovereignty in the first place!
For him, the realism of political sovereignty, the materialism
of
economic sovereignty, and the naturalism of judicial sovereignty are
ideologically 'beneath the pale', and therefore irrelevant to the
development
of idealism within a truly philosophical context.
3. The true philosopher
is a
Being of the Beyond, not a Doing of the Behind, a Giving of the
World,
or a Taking of Purgatory. For him, the
sun, the earth, and the moon are less philosophical concerns than
poetical,
theatrical, and fictional concerns respectively, and he wisely regards
them as
'beneath the pale' of his Saturn-oriented idealism.
4. Since religion has its true home in
idealism,
it is necessarily 'bovaryized' away from this home in realism,
materialism, and
naturalism, which are not contexts corresponding to Heaven (the Holy
Spirit),
but to the World (the Mother), Purgatory (the Son), and Hell (the
Father)
respectively.
5. Since
politics has
its true home in realism, it is necessarily 'bovaryized' away from this
home in
materialism, naturalism, and idealism, which are not contexts
corresponding to
the People (republicanism), but to the bourgeoisie
(parliamentarianism), the
aristocracy (authoritarianism), and the meritocracy (totalitarianism)
respectively.
6. Since economics has its true home in
materialism, it is necessarily 'bovaryized' away from this home in
naturalism,
realism, and idealism, which are not contexts corresponding to
capitalism (free
enterprise), but to communism (state ownership), socialism
(syndicalism) and
corporatism (centre trusteeship) respectively.
7. Since law has its true home in
naturalism, it
is necessarily 'bovaryized' away from this home in realism,
materialism, and
idealism, which are not contexts corresponding to criminal law (penal),
but to
natural law (public), civil law (private), and church law
(ecclesiastical)
respectively.
CYCLE
SEVENTY-SIX
1. A religious society, which is
necessarily
idealistic, has a 'bovaryized' law (ecclesiastical), politics
(totalitarian),
and economics (corporate), because it is true to the divine Beyond
(transcendentalism).
2. A political society, which is
necessarily
realistic, has a 'bovaryized' economics (socialist), law (natural), and
religion (humanist), because it is true to the mundane World
(republicanism).
3. An economic society, which is
necessarily
materialistic, has a 'bovaryized' politics (parliamentary), religion
(nonconformist), and law (civil), because it is true to the purgatorial
Overworld (capitalism).
4. A judicial society, which is necessarily
naturalistic, has a 'bovaryized' religion (fundamentalist), politics
(authoritarian), and economics (communist), because it is true to the
diabolic
Behind (Bolshevism).
5. The Bolsheviks revelled in 'show
trials', as
befitting the judicial essence of Soviet Communism, and meted out penal
sentences
not merely to thousands but to millions of Soviet citizens, condemning
them to
death and/or slave labour in concentration camps. Such
a
judicial society was rooted in
criminal law - Lenin himself having been a practising lawyer - and
necessarily
sought the criminalization of millions of its people.
This was literally Hell on Earth, the
barbarousness of criminal law in the ascendant and constraining
politics,
economics, and religion to its diabolical will.
Lenin, a devil incarnate, revelled in this deplorable
state-of-affairs,
as, of course, did his more infamous
successor,
Stalin.
6. When we contrast the alpha of law with
the
omega of law, viz. criminal law with ecclesiastical law, it becomes
evident
that whereas the former strives to punish crime or alleged criminal
offence,
the latter seeks, by contrast, to absolve people from sin, thereby
granting
them grace. Hence crime and punishment on the one hand, but sin and
grace on
the other.
7. Just as science is the illustration of
law,
so art is the illustration of religion.
And just as technology is the illustration of economics, so
sport is the
illustration of politics.
8. It is as impossible to divorce science
from
law ... as to divorce art from religion, technology from economics, or
sport
from politics. Impossible,
at
any
rate, without doing a grave disservice to science, art, technology,
and
sport. Although 'bovaryizations'
of each context will of course apply, relevant to the preponderating
element at
any given time, and such 'bovaryizations', in keeping with their
complementary
disciplines, have to be accepted on their own terms.
Hence a truly religious society, with a
genuine art in accompaniment, would necessarily have to include
'bovaryized'
modes of law/science, politics/sport, and economics/technology, just as
a truly
judicial society, with a genuine science in accompaniment, would have
to
include 'bovaryized' modes of religion/art, politics/sport, and
economics/technology.
CYCLE
SEVENTY-SEVEN
1. The outer
Antifather of criminal law contrasts absolutely with the inner Father
of
ecclesiastical law, while the outer Father of natural law contrasts
relatively
with the inner Antifather of civil law.
2. The outer
Antispirit of fundamentalism contrasts absolutely with the inner Spirit
of
transcendentalism, while the outer Spirit of humanism contrasts
relatively with
the inner Antispirit of nonconformism.
3. The outer
Antimother of authoritarianism contrasts absolutely with the inner
Mother of
totalitarianism, while the outer Mother of republicanism contrasts
relatively
with the inner Antimother of parliamentarianism.
4. The outer
Antichrist of communism contrasts absolutely with the inner Christ of
corporatism, while the outer Christ of socialism contrasts relatively
with the inner
Antichrist of capitalism.
5. The outer Antifather of criminal
law
corresponds to the Clear Heat of Time and the inner Father of
ecclesiastical
law to the Holy Soul of Hell, whereas the outer Father of natural law
corresponds to the Unholy Soul of Time and the inner Antifather
of civil
law to the Unclear Heat of Hell.
6. The outer
Antispirit of fundamentalism corresponds to the Clear Light of Space
and the
inner Spirit of transcendentalism to the Holy Spirit of Heaven, whereas
the
outer Spirit of humanism corresponds to the Unholy Spirit of Space and
the inner
Antispirit of nonconformism to the Unclear Light of Heaven.
7. The outer Antimother of
authoritarianism corresponds to the Clear Darkness of Mass and the
inner Mother
of totalitarianism to the Holy Will of the World, whereas the outer
Mother of
republicanism corresponds to the Unholy Will of Mass and the inner
Antimother of parliamentarianism to the Unclear Darkness of the World.
8. The outer Antichrist of
communism
corresponds to the Clear Coldness of Volume and the inner Christ of
corporatism
to the Holy Mind of Purgatory, whereas the outer Christ of socialism
corresponds to the Unholy Mind of Volume and the inner
Antichrist of
capitalism to the Unclear Coldness of Purgatory.
CYCLE
SEVENTY-EIGHT
1. The elemental proton particles of the outer
Antifather (Satan) of criminal law contrast absolutely with the
elemental
proton wavicles of the inner Father of ecclesiastical law, whereas the
molecular proton wavicles of the outer Father of natural law contrast
relatively with the molecular proton particles of the inner
Antifather
of civil law.
2. The elemental photon particles of the outer
Antispirit (Jehovah) of fundamentalism contrast absolutely with the
elemental
photon wavicles of the inner Spirit of transcendentalism, whereas the
molecular
photon wavicles of the outer Spirit of humanism contrast relatively
with the
molecular photon particles of the inner Antispirit of
nonconformism.
3. The elemental electron particles of the outer
Antimother of authoritarianism contrast absolutely with the elemental
electron
wavicles of the inner Mother of totalitarianism, whereas the molecular
electron
wavicles of the outer Mother of republicanism contrast relatively with
the
molecular electron particles of the inner Antimother of
parliamentarianism.
4. The elemental neutron particles of the outer
Antichrist of communism contrast absolutely with the elemental neutron
wavicles
of the inner Christ of corporatism, whereas the molecular neutron
wavicles of
the outer Christ of socialism contrast relatively with the molecular
neutron
particles of the inner Antichrist of capitalism.
5. From the alpha of law to the omega of
religion
via the omega-in-the-alpha of politics and the alpha-in-the-omega of
economics,
as from the Clear Heat of Time (elemental proton particles) to the Holy
Spirit
of Heaven (elemental photon wavicles) via the Unholy Will of Mass
(molecular
electron wavicles) and the Unclear Coldness of Purgatory (molecular
neutron
particles). Thus from criminal law, the
alpha per
se of law, to transcendentalism, the omega per se of
religion, via republicanism, the omega-in-the-alpha per se of
politics,
and capitalism, the alpha-in-the-omega per se of economics, as
from Time
to Heaven via Mass and Purgatory.
6. The outer negative noumenal
objectivity of criminal law contrasts absolutely with the inner
noumenal
objectivity of ecclesiastical law, whereas the outer noumenal
objectivity of
natural law contrasts relatively with the inner negative
noumenal
objectivity of civil law.
7. The outer
negative noumenal subjectivity of fundamentalism contrasts
absolutely with
the inner noumenal subjectivity of transcendentalism, whereas the outer
noumenal subjectivity of humanism contrasts relatively with the inner
negative noumenal subjectivity of nonconformism.
8. The outer
negative phenomenal subjectivity of authoritarianism contrasts
absolutely
with the inner phenomenal subjectivity of totalitarianism, whereas the
outer
phenomenal subjectivity of republicanism contrasts relatively with the inner
negative phenomenal subjectivity of parliamentarianism.
9. The outer
negative phenomenal objectivity of communism contrasts absolutely
with the
inner phenomenal objectivity of corporatism, whereas the outer
phenomenal
objectivity of socialism contrasts relatively with the inner
negative
phenomenal objectivity of capitalism.
CYCLE
SEVENTY-NINE
1. To take corporatism, totalitarianism,
and
ecclesiastical law and subordinate them to transcendentalism, thereby
creating
a divine society in which religion takes precedence over economics,
politics,
and law. Such a society could only be
Social Transcendentalist, and it would establish the '
2. If their
names are
anything to judge by, there would seem to be a connection not only
between
Sunday and the Sun, but also between Saturday and Saturn.
Yet whilst a semantic connection would seem
to exist between the names of these two days and the aforementioned
'Heavenly
Bodies', the actual spirit of each day is contrary to its name. For example, Saturday is anything but
Saturn-like in its extrovert character but more sun-like, whereas
Sunday is
less a day (exceptions notwithstanding) of pagan deference to the Sun
than one
of rest, a day, traditionally, with an introvert character appropriate
to a
more religious tone. Thus it is Sunday
which is more Saturn-like and Saturday, by contrast, which resembles
the raging
inferno of the Sun in its shameless extroversion. And
yet,
how significant this is of the
British tendency to divinize the diabolic and to diabolize the divine,
to make
a God out of Sunday and a Devil out of Saturday, elevating the former
to a day
of rest and reducing or relegating the latter to a day of zest! Is it not the same in social terms - that
royals, who effectively correspond to the Sun, are regarded and treated
as if
they were Gods, whereas truly religious people, whose spirituality
places them
subjectively closer to Saturn, are criminalized and regarded as being
'beyond
the pale' of what is considered decent and acceptable?
A more paradoxical and morally subversive
situation couldn't be imagined, and it sadly reflects the extent to
which
British and, by extrapolation, American society protects itself from a
Christian rebirth, or transvaluation, by hyping the diabolic to a
divine
standing and rubbishing the divine to a diabolic one!
In such hypocritical fashion it makes a vice
out of Saturn and a virtue out of the Sun, with the Devil being
implicitly
associated with Saturday and God more explicitly associated with Sunday. Can this travesty of moral justice continue
indefinitely? No, obviously not, since
only moral correctness has a right to Eternal Life.
3. Even now there are signs of positive
change
with regard to Sunday becoming less a day of rest and more subject to
commercial and sporting activities than in the past.
Were Saturday to become correspondingly less
commercial and sports-orientated, we would have grounds for optimism
with
regard to the likelihood of Saturday becoming
a day of
rest and Sunday, by contrast, one of zestful living, in keeping with
their
respective names. Then it would be
possible to treat Saturday with the divine deference its name deserves
and to
relegate Sunday to an inferior status by dint of its diabolical
connotations -
at least in theory. For, in practice,
one has to doubt whether a people grown hip to Saturn would in fact be
capable
of any sort of diabolic deference to the Sun on Sunday, and therefore
whether
the name 'Sunday' would continue to be morally acceptable in a divinely
aware
society. My hunch is that it wouldn't
be, in which case an alternative name - Airday? - would have to be
devised such
that made no reference whatsoever to the Sun.
For once people become spiritually, and thus morally, aware,
there is no
way they could continue to divinize the diabolic or to diabolize the
divine. Such a liberal paradox would
cease to be possible. Wisdom would have
put paid to ignorance.
CYCLE
EIGHTY
1. If God per
se is the Holy Spirit
of Heaven and the Devil per se the Clear Heat of Time, then man
per
se is the Unclear Coldness of Purgatory and woman per se the
Unholy
Will of
2. Woman does not usually go beyond the
World
but finds her 'salvation' in the Holy Will of the World, which is
maternal
devotion to the Unclear Darkness of the World, viz. her offspring. To achieve such a mundane salvation, however,
she must seduce a man-become-Devil to the World or, rather, her flesh,
so that
he ceases to feel the Clear Heat of Time (love) and achieves release as
the
Clear Darkness of Mass, which is Devil-become-sin, and thereby enters
into
carnal relations with the Unholy Will of Mass.
Only thus can a woman fulfil herself, achieving through
pregnancy the
Unclear Darkness of the World and through motherhood her release from
this burden
in the Holy Will of the World. First
weakness is tempted by pleasure; for man-become-Devil is emotionally
weak and
woman-as-temptress sensuously strong.
Then weakness succumbs to ugliness and enters into sin. Assuming pregnancy is the ensuing result of
this dual between ugliness and pleasure, pain becomes the woman's fate,
and
only after she has been delivered from this worldly hell with
childbirth ...
does she enter into that beauty immortalized by thousands of artists in
the
form of the Blessed Virgin's maternal devotion to her Child. It is this beauty of the Holy Will of the
World which is the salvation of woman, and that is as far as she goes. Truth and Heaven are, for the most part,
beyond her powers and desires; for she is fundamentally a creature of
the
Unholy Will of Mass, which is the flesh and its craving for pleasure,
and thus
one who sucks-up to the Devil, to man-become-Devil, in order to have
her way
and thereby capitalize on his emotional fire.
3. Were man-become-Devil to remain merely
consumed in his emotional fire instead of succumbing to the pleasure of
fleshy
temptation, he would be a jerk and a victim, in all probability, of
unrequited
love. In fact, man-become-Devil is a
jerk until he succumbs to the flesh and thereupon enacts the ugliness
of
copulation, abandoning the solar region for the more earthly one of
Devil-become-sin. For a pleasurable
relationship with the flesh, with feminine nature, is precisely what is
sinful,
since it constitutes a fall from love to lust, and usually has the
effect of
perpetuating the World, which, in pregnancy, is the feminine hell of a
pain so
intense ... that it puts paid to all pleasure for its duration, as
nature is
eclipsed by the World, or flesh by the womb, preparatory to the
volcano-like
deliverance which precipitates pain into the arms of beauty and the
relative
salvation which this generally entails.
Yet if woman transcends the pain of the World, she does not
transcend
its beauty, and often enough the whole process of seduction and
suffering is
repeated, as woman slides back from beauty towards pleasure and seduces
man-become-Devil afresh, leading him into mortal sin.
CYCLE
EIGHTY-ONE
1. It is generally understood that man is
positive and woman ... negative, and superficially this would appear to
be the
case. But, in reality, man is less
positive than neutral, since he is first and foremost a creature of the
brain
and/or intellect with a correspondence, in consequence, to the lunar
limbo of
purgatorial materialism. One could
argue, as in fact I have done, that this correspondence implies a
juvenile
association and should not be considered in relation to man become
properly
adult. But that begs the question: When does
man become
properly adult, and thus fully masculine?
And the answer might suggest that man is only fully himself in
relation
to woman, in which case we would be talking of emotional and sexual
'man',
which I have elsewhere characterized as man-become-Devil and
Devil-become-sin,
where we do in fact have a positive correlation.
2. Yet such a correlation exists in
relation to
the above-mentioned characterizations rather than to man as such, and
is
therefore a characteristic of the Devil, of
man-become-Devil/Devil-become-sin,
and not
of man. For man, I have
argued, is not positive but neutral, a 'middleman', and therefore he
cannot act
in a positive way without ceasing to be himself and effectively
selling-out to
the Devil. Hence that which, through
love or lust, has the appearance of adult man is really the Devil, who
leaves man
behind no less than the soul leaves the intellect behind or the sun
leaves the
moon behind or the heart leaves the brain behind. As
soon
as one departs the brain for the
heart, one abandons the vertical axis of man vis-à-vis fleshy woman for
the
horizontal axis of fiery Devil vis-à-vis airy God, and man-become-Devil
is the
emotional result.
3. To contend, on the other hand, that such
a
departure is really juvenile-become-man is to put man in an emotional,
and
hence solar, relationship to the World which, besides making his
essence
soulful instead of intellectual, relegates the Devil (assuming he still
figures
at all) to a purely copulatory relationship with woman that smacks of
mundane
heresy, man-become-Devil being the creature who merely imposes himself
upon
woman for carnal ends. Alternatively,
the notion that juvenile-become-devil leads, following seduction, to
devil-become-man ... does about as much service, or justice, to man as
the
above contention to the Devil, since one would then have to regard man
as a
mundane creature who only achieves full masculinity in the World or,
rather,
through a copulatory imposition upon the fleshy earth-woman, and was
therefore
no less mundane - and possibly even more so - than woman.
Such a reduction of man to the earth smacks
of an even graver heresy than the reduction of the Devil to it, and
flies in
the face, moreover, of religious tradition, with its very logical
placing of
the Father, the Son, and the Holy Ghost above the Mother in a
transcendent
realm which indicates, plainly enough, the distinction between male and
female
standings in relation to the World. Were
man no more than a sort of positive woman, he would be incapable of
envisaging
a transcendent alternative to the World and its mundane essence. Fortunately, however, man is never more
himself
than in the neutral realm of a lunar and/or purgatorial Overworld, and
it is
from there that he has both the option and capacity to become either
diabolic
or divine, to drift towards the fiery Devil or to rise, on wings of
concentrated breath, towards the airy God.
Man is Son until he chooses to become either Father or Holy
Ghost. No woman has this choice; for the
'Daughter
of Woman' differs from the 'Son of Man' as the World from Purgatory. The World is an end-in-itself, roughly
commensurate with the 'eternal feminine'; Purgatory isn't.
CYCLE
EIGHTY-TWO
1. In relative
terms,
fiction is the purgatory of literature, the materialistic genre,
corresponding
to volume, which stands above drama, as man above woman or the moon
above the
earth. The fiction writer, usually a
novelist, can be strictly purgatorial or veer towards either Hell or
Heaven
within a more extreme purgatorial context.
In the first case, he will be intellectual and centrist; in the
second
case, either emotionally left wing or spiritually right wing. In other words, the novelist per
se
will be strictly purgatorial in his narrative intellectuality, whereas
the
poetic novelist and the philosophic novelist, while still purgatorial,
will
signify a sort of diabolic/divine dichotomy according with their
contrary
biases towards either the soul or the spirit.
If we take a parliamentary analogue here, which would indeed be
the most
appropriate political parallel, we could argue that while the novelist per
se was a Liberal, the poetic novelist was a Democratic Socialist and
the
philosophic novelist a Conservative. Yet
neither type of extreme novelist would be either a Devil or a God per
se,
since that presupposes something rather more extreme than them: namely
the poet
and the philosopher, the former as a creature of (emotional) Hell, and
the
latter as a creature of (spiritual) Heaven, with, as it were,
authoritarian and
totalitarian correlations respectively.
2. Of course, there is no reason why a
writer
who begins as a novelist shouldn't develop into either a poet or a
philosopher,
thereby abandoning the literary Purgatory for its Hell or Heaven, and
presumably via some kind of poetic or philosophic fiction.
For, in truth, one cannot get to Hell or to
Heaven except via Purgatory, since the intellect is flanked, so to
speak, by
the soul and the spirit, the former appertaining to the Devil and the
latter to
God, the intellect being a kind of Son in between the Father and the
Holy
Ghost, the Son of literature as opposed to the Father of poetry or the
Holy
Ghost of philosophy, emotions and consciousness no-less cerebral than
the mind
(intellect) when it comes to their region of principal focus - heart
and lungs
deferring to brain. Yes, it is this
trinity of literary disciplines, viz. poetry, fiction, and philosophy,
which
towers above the Mother of drama ... as Hell, Purgatory, and Heaven
tower above
the World in transcendental apartness from its mundane essence. Go left from literature per
se
and you bring yourself to the boundaries of poetry.
Go right from literature per se and
you bring yourself to the boundaries of philosophy.
Poetry is an extreme left-wing damnation
which burns in an emotional flame, philosophy, by contrast, an extreme
right-wing salvation which soars on a spiritual breath.
3. To rise from
the
Purgatory of intellect to the Heaven of spirit, passing beyond thought
to
contemplation of the Eternal, as one's consciousness becomes
subjectively
attuned to the air one breathes in meditative fashion.
The 'right-on' of a
progression from the rightness of intellect, always a good
starting-point, to
the extreme rightness of spirit, thereby achieving that peace which
surpasses
intellectuality because it comes from being at one with the universal
self (of
the air).
CYCLE
EIGHTY-THREE
1. The time of the heart (pulse) as against
the
space of the lungs (breath) where strength and truth are concerned, but
the
volume of the brain (cells) as against the mass of the body (flesh)
where goodness
and beauty are concerned.
2. The time of Hell as against the space of
Heaven where the Devil and God are concerned, but the volume of
Purgatory as
against the mass of the World where man and woman are concerned.
3. To contrast the time of poetry with the
space
of philosophy where noumenal absolutism is concerned, but to contrast
the
volume of literature with the mass of drama where phenomenal relativity
is
concerned.
4. The time of the Father contrasts
absolutely
with the space of the Holy Ghost, whereas the volume of the Son
contrasts
relatively with the mass of the Mother, who is One with the World (as
the Holy
Will thereof) where the Father is One with Hell (as the Holy Soul
thereof), the
Son being One with Purgatory (as the Holy Mind thereof), and the Holy
Ghost
being One with Heaven (as the Holy Spirit thereof).
5. To contrast the time of communist
naturalism
with the space of fascist idealism, the former scientific and the
latter
religious, but to contrast the volume of liberal materialism with the
mass of
republican realism, the former economic and the latter political.
6. Those who are rooted in the Devil, and
hence
time, are against God.
Those who are centred in God, and hence space, have no truck
with the
Devil. The former are damned, the latter
saved.
7. To be saved
from
volume to space, as from Christ to the Holy Ghost, literature to
philosophy. To be
damned from time to mass, as from the Father to the Mother, poetry to
drama.
8. To rise from
purgatory to Heaven, as from man to God, intellect to spirit. To fall from Hell to the
world, as from the Devil to woman, soul to sensuality.
9. To rise from
love to
joy, as from goodness to truth, ethics to metaphysics.
To fall from pride to
pleasure, as from strength to beauty, eugenics to aesthetics.
10. To rise from
economics to religion, as from capitalism to transcendentalism,
materialism to
idealism. To fall from
science to politics, as from criminal law to republicanism, naturalism
to
realism.
11. To rise from water
to
air, like steam. To fall from fire to
earth, like sparks.
12. To rise from
neutrons
to photons, like books (as from softbacks to CD-ROMs).
To fall from protons to electrons, like films
(as from cinema to television).
13. To rise from the
Son of
Man to God, like Christ. To fall from
the Father of Devil to woman, like Satan.
14. To be saved from the World by Christ is not to
be in Heaven but in Purgatory, awaiting the definitive salvation of the
Holy
Ghost through the Second Coming, and thus the spiritual peace that
surpasses
all intellectual understanding.
CYCLE
EIGHTY-FOUR
1. To rise from
the
dullness of intellect to the lightness of spirit, but to fall from the
brightness of soul to the heaviness of the flesh.
2. To be borne
away on
the lightness of spirit to a heavenly salvation, but to be cast down on
the
heaviness of the flesh to an infernal damnation.
3. Man per
se fears the Devil as much
as woman per se fears God. For
man can be eclipsed by the Devil, no less than woman transcended by God.
4. The more
godly the
man the less he has to do with woman, while, conversely, the more
devilish the
woman the more she has to do with man.
The godly man is a saint and the devilish woman a whore. The one rises up on the lightness of spirit,
while the other sinks down in the heaviness of the flesh.
5. It is impossible to go from the
heaviness of
the flesh to the lightness of the spirit.
For such extremes are mutually exclusive, and he who gets bogged
down in
the heaviness of the flesh, which is mortal sin, cannot rise up on the
lightness of spirit. Only when he ceases
to sin and is saved, through Christ, to the dullness of intellect ...
can there
be any chance of his passing on, via the Second Coming, to the
lightness of
spirit. For spirit is
the heavenly goal that awaits those who have done their penance in
Purgatory. Catholics know and
understand this perfectly.
6. Man is effectively an animal until he
becomes
a Christian and renounces as 'sin' all those heathen passions to which
ungodly
men are subject. He may still continue
to sin, but so long as he knows
that he is
sinning and is ashamed of it, he will not be a heathen animal but a
man, and
thus a being on route to God, a being for whom the dullness of
intellect takes
precedence over the heaviness of the flesh, as Purgatory over the World.
7. Generally men go on two legs and animals
on
four. Could it be, I wonder, that the
distinction between two-wheeled vehicles, like motorbikes, and
four-wheeled
ones, like cars, is analogous to that between men and animals? If so, then there are a lot more mechanical
animals on the roads of
8. Broadly, cars correspond, with their
extensive seating, to the heaviness of the flesh; motorbikes
correspond, with
their extensive engineering, to the dullness of the intellect; bicycles
correspond, with their extensive spoking, to the brightness of the
soul; and
scooters correspond, with their extensive panelling, to the lightness
of the
spirit. Or, put differently, cars have a
mundane correlation, motorbikes a purgatorial correlation, bicycles a
hellish
correlation, and scooters a heavenly correlation. Though,
bearing
in mind the dependence of
cars, motorbikes, and scooters on petrol, it is debatable as to how
seriously
one can take such correlations in relation to properly omega-oriented
worldly,
purgatorial, and heavenly alternatives.
However that may be, there is clearly a moral as well as a
physical
distinction between those different modes of private transportation,
and I
wager that a person's preference for one rather than another is partly
conditioned, if subconsciously, by ideological or cultural
considerations.
9. In relation to the above, one could
speculate
that the moped, structurally a sort of cross between a motorbike and a
bicycle,
has a 'burning cross' correlation such that suggests a Nazi connotation
by dint
of its having a mechanical, and hence lunar, standing which yet leans,
in
paradoxical fashion, towards the pedalling Hell of a bicycle sun.
CYCLE
EIGHTY-FIVE
1. One can to some extent infer an
alpha/omega,
or particle/wavicle, dichotomy between open-topped cars and enclosed
cars;
plain motorbikes and streamlined motorbikes; track bikes and racing
bikes;
plain scooters and streamlined scooters.
It is obvious that the open-topped car, or sports car, is more
alpha
stemming and centrifugal than omega orientated and centripetal,
particularly
when it also has spoked wheels, the spokes of which radiate outwards,
as it
were, towards the rim of the wheel, thereby suggesting a star-like
centrifugal
effect....Which is also and more radically suggested by bicycle spokes
in what
is arguably the most fundamentalist context of 'private' transportation. Generally it will be found, I think, that the
more alpha-stemming and thus centrifugal the cycling context, the more
will
cowhorn-type handlebars obtain, in contrast to the inwards-curving
handlebars
of racing bikes in what is probably the most omega-oriented or
centripetal
context of cycling. One can also note,
in this mode of transportation, a centrifugal/centripetal distinction
between
the design of seats where track and racing bikes are respectively
concerned,
thereby confirming their alpha/omega standing in relation to bicycles
generally. Similar factors also apply,
of course, to motorbikes and even to scooters, though the latter are
usually
somewhat more subjective than the former, especially in regard to wheel
design.
2. If man is afraid of the Devil and woman
afraid of God, as I have maintained, it is because the phenomenal
objectivity
of man per
se aspires towards the noumenal subjectivity of God and
does not want to be eclipsed, as it were, by the noumenal objectivity
of the
Devil. Like-poles repel, unlike-ones
attract. The phenomenal is attracted
towards the noumenal when the latter is of a contrary orientation to
itself,
viz. objective to subjective, but finds the idea of noumenal
objectivity
repellent. Conversely, the phenomenal
subjectivity of woman per se is attracted towards the noumenal
objectivity of the Devil, or man-become-Devil, but finds the idea of
noumenal
subjectivity, viz. God, repellent on account of its similar orientation. One type of subjectivity excludes the other,
just as one type of objectivity excludes the other.
3. Even objectivity and
subjectivity are mutually exclusive when they appertain to the same
axis, viz.
phenomenal on the one hand, that of man per
se and woman per se,
and noumenal on the other hand, that of the Devil and God. Sexual relations, for example, are not
between man per
se and woman per se, phenomenal objectivity and
subjectivity, but between man-become-Devil and woman per se,
viz.
noumenal objectivity and phenomenal subjectivity, the sperm of the
former, a quasi-metaphysical
substance, entering the flesh (womb) of the latter.
Likewise spiritual relations are not between
the Devil and God, noumenal objectivity and subjectivity, but between
man per
se and God, viz. phenomenal objectivity and noumenal subjectivity,
the brain
of the former, a physical entity, abandoning itself to the spirit of
the
latter, whether through prayer or, more completely, contemplation,
wherein man
ceases to exist as God takes over. The
opposite of this is of course woman progressively ceasing to exist as
first the
Devil (copulation) and then Hell (pregnancy) take over, engulfing her
in the
raging inferno of unconscious processes which then dominate her life. Man, by contrast, achieves release from his
conscious self into the superconscious and even supra-conscious self of
God,
becoming progressively freer from both earthly and, in particular,
purgatorial
correlations, as his spirit, released from the intellect, soars aloft
on wings
of universal spirit, becoming indistinguishable from it.
For breath and breather are
One in the Holy Spirit of Heaven. So, in
another context, are woman and child.
CYCLE
EIGHTY-SIX
1. There is a sense in which, because
nuclear
weapons tend to reproduce the solar condition of atomic fission on
Earth, they are
instruments of the Devil and thus of Hell.
In fact, so diabolical are nuclear weapons that it is
inconceivable they
could be developed or used by societies with a divine essence. For a society built around God (the Holy
Spirit of Heaven) would be beyond the use of such weapons, just as
artists and
philosophers, when true, are beyond any sort of acquiescence in their
use. Only communist and liberal societies
will
develop and, if necessary, use nuclear weapons - the former as an
instrument of
aggressive policy and the latter for defensive purposes, with immoral
and
amoral implications respectively. If, in
the future, such weapons are banned, it will be because divine criteria
have
come to the fore at the expense of the World and taken mankind beyond
the
levels at which nuclear weapons become politic.
The 'bomb' can only be truly 'banned' from a divine standpoint,
the
standpoint, I need hardly add, of the Holy Spirit of Heaven, and hence
a Social
Transcendentalist Centre.
2. Nature is superficially objective (the
earth)
and profoundly subjective (the World); civilization is profoundly
objective
(the moon) and superficially subjective (purgatory); barbarism is
profoundly
objective (the sun) and superficially subjective (hell); culture is
superficially objective (the cosmos) and profoundly subjective (heaven). Hence where nature and culture are alike
superficially objective and profoundly subjective, civilization and
barbarism
are alike profoundly objective and superficially subjective. This means that whereas nature and culture
are centred in the subjective (to their mutual exclusion),
civilization and barbarism are rooted in the objective (to their mutual
exclusion).
3. Objects presuppose objectivity. Indeed, the very word 'objectivity' would be
unthinkable without an object to which it pertains, like the sun or the
moon. Conversely, subjects presuppose
subjectivity, and it would be no less unthinkable to conceive of
subjectivity
where there was no subject. Yet
subjectivity has traditionally been given a raw deal in Western
society, which
is rooted in the objective, both autocratically and plutocratically,
and
therefore the subjective has generally been regarded as somehow
inferior to the
objective, the subjectivity of 'subjects' vis-à-vis the reigning
monarch, whose
status is necessarily objective, being a case in point.
Bad as this is in regard to nature, it is
much worse where culture is concerned; for no genuine spirituality can
thrive
where there is a lack of respect, founded on objectivity, for
subjective
values. Only, alas, a perverted culture whose 'bovaryized' deities reflect the
hegemony of
the objective, both in law and economics, science and technology. The moral desirability of genuine culture,
however, remains as pressing as ever, as does the hope, expressed
through the
Lord's Prayer, of its eventual attainment.
Not until the objective has been democratically overcome,
however, will
the subjectivity of true culture come to pass, bringing with it not
only a New
Age but a New Order, the order of the 'Kingdom Within', which is
'beyond the
pale' of objective evaluation. It will
be as though the World had passed from its own phenomenal subjectivity
to the
noumenal subjectivity, via the Second Coming, of Saturn, turning away
from both
the sun and the moon in the process of its heavenly redemption in God.
4. Man-become-devil explodes orgasmically
into
woman per se, who implodes herself through pregnancy or, rather, her
deliverance thereof. Man per se
expresses himself through the Word, while the air impresses God,
lifting Him to
greater heights of joyful Being.
5. To be
impressed by
the air, one must first of all use the air impressively, focusing it to
a point
of centrist beatitude. In such fashion,
following the path of meditation, the (condition of) supreme
Being is cultivated to a pitch of joyful release from mundane bondage.
6. There is no joyful release which is not
through and by the air, nor any supreme
Being which is
independent of this release. The supreme Being of the Holy Spirit is only possible
on the
basis of a sustained commitment to the cultivation of Heaven, which is
to the
Holy Spirit what art is to religion. In
fact, art is the technique of religion in a realistic context, whereas
meditation is the technique of religion in an idealistic and therefore
truly
divine context, the context of culture per
se, whose essence is inner
contemplation.
CYCLE
EIGHTY-SEVEN
1. The technique
of
religion in a realistic context, viz. art, could be described as
natural
culture, since it is the culture of the World, and hence of the Mother.
2. The technique of religion in an
idealistic
context, viz. meditation, could be described as cultural culture, or
culture per
se,
since it is the culture of Heaven, and hence of the Holy Spirit.
3. The technique
of
religion in a materialistic context, viz. study, could be described as
civilized culture, since it is the culture of Purgatory, and hence of
the Son.
4. The technique
of
religion in a naturalistic context, viz. ritual, could be described, if
somewhat paradoxically, as barbarous culture, since it is the culture
of Hell,
and hence of the Father.
5. The virtue of
cultural culture, or culture per
se, is truth, which aims to
establish unity between the spirit and Heaven, whereas the virtue of
barbarous
culture, its opposite, is strength, which aims to establish unity
between the
soul and Hell.
6. The virtue of
natural culture is beauty, which aims to establish unity between the
flesh and
the World, whereas the virtue of civilized culture is goodness, which
aims to
establish unity between the intellect and Purgatory.
7. Unity is established between the spirit
and
Heaven through meditation, which paves the way for the contemplative
heights of
supreme Being, which is joy.
8. Unity is established between the soul
and
Hell through ritual, which paves the way for the emotional heights of
supreme
Feeling, which is pride.
9. Unity is established between the flesh
and
the World through art, which paves the way for the sensual heights of
supreme
Sensing, which is pleasure.
10. Unity is established between the mind and
Purgatory through the Word, which paves the way for the intellectual
heights of
supreme Knowing, which is love.
11. To be the Holy Spirit of Heaven (God)
through
truth; to feel the Holy Soul of Hell (the Devil) through
strength; to sense
the Holy Will of the World (woman) through beauty; to know the
Holy Mind
of Purgatory (man) through goodness.
12. In an open society,
torn between the Sun and Saturn, the moon and the earth, there are as
many
deities as there are virtues. In a
closed society that, by contrast, was omega orientated, and thus
'transvaluated', there could be only one deity, one God, and that the
Holy Spirit
of Heaven, which is alone true. Such a
society, orientated towards Saturn, would have no time for the Gods of
strength
(the Father), goodness (the Son), or beauty (the Mother).
It would have no time for that which was less
than divine because, transcending the World, it would be beyond time,
volume,
and mass in the heavenly space of its Holy Spirit.
Such a society can and, I believe, should
come about, and not simply to enable us to transcend the
above-mentioned
deities but, more importantly, in order that we may also transcend the
antideities
which lie behind them in the cruder realms (particle as opposed to
wavicle) of
life and which, corresponding more closely to cosmic phenomena, detract
from
the pursuit of virtue through the pressures of vice.
Only when such pressures are overcome and
life is no longer rooted in the Antispirit of spatial space ... will
the Holy
Spirit of Heaven stand a realistic chance of coming absolutely to pass.
CYCLE
EIGHTY-EIGHT
1. To contrast,
absolutely, the subsanity of the soul with the supersanity of the
spirit, but
to contrast, relatively, the sanity of the mind with the insanity of
the
flesh. Or, equivalently, to contrast, in
noumenal terms, the sub-reasonableness of the Father with the
super-reasonableness of the Holy Ghost, while contrasting, in
phenomenal terms,
the reasonableness of the Son with the unreasonableness of the Mother.
2. The opposite
of
sanity is insanity, or that which, in relative terms, is not sane,
whereas the
opposite of supersanity is subsanity, or that which, in absolute terms,
is
beneath sanity. Where sanity is
intellectual and purgatorial, insanity is sensual and worldly. Where supersanity is spiritual and heavenly,
subsanity is emotional and hellish.
3. Because nature is largely heliotropic,
it
could be argued that nature is fundamentally insane, since orientated
backwards, as it were, towards the sun.
The same must, to a lesser extent, apply to woman vis-à-vis
man-become-Devil, the sensuality of the former sucking-up to the
emotionality
(love) of the latter in a nature-emulating way.
4. Whereas nature and woman are
fundamentally
insane by dint of their retrogressive orientation, civilization and man
are
comparatively sane, since having the capacity to be progressively
orientated
towards the Beyond and its spiritual supersanity. Such
supersanity,
contrasting absolutely with
the subsanity of the diabolic Behind, or
Hell, is one
with genuine culture in the 'peace that surpasses all understanding'. Yet understanding, or the Word and its
intellectual comprehension, is a precondition of that divine peace, a
peace
which contrasts with the war between barbarism, viz. man-become-Devil,
and
nature, viz. woman, for the soul and/or flesh of its principal
antagonists.
CYCLE
EIGHTY-NINE
1. The hellish will of the heart to beat;
the heavenly
will of the lungs to breathe; the purgatorial will of the brain to
think; the
mundane will of the penis to ejaculate.
2. As I have
already
contended, there are four kinds of will, viz. that of the soul, the
spirit, the
intellect, and the flesh. Yet, despite
this fact, the will of the soul, viz. of the heart to beat, is so much
more
powerful and active than the other types of will ... that it alone has
the
right to be regarded as the will per
se, and thus be conceived in
terms of its relation to the Devil, the sun, time, fundamentalism,
etc., as
that which is at the roots of life. By
contrast, the will of the spirit, viz. of the lungs to breathe, is
virtually
will-less in its heavenly passivity, a passivity of calm breathing
which
contrasts with the regular pulsations of the heart, as Heaven with
Hell, or God
with the Devil. It is for this reason
that we can speak of transcending or, better, negating the will of the
soul
through the spirit; though, strictly speaking, it is the mind, or
intellect, which
negates the will per se, and then the spirit which transcends
the mind,
since to transcend is to go beyond what already exists as a
precondition of
transcendence. The mind does, the soul
doesn't. In fact, the soul, being
fundamentalist, is as far removed from the possibility of transcendence
as it
is possible to be. God does not
transcend the Devil; He exists as his antithesis. God
transcends
man per se, which is
equivalent to saying that Heaven transcends Purgatory, or the spirit
... the
mind. God, or Heaven or spirit, is the
only transcendence. For
the
Devil,
or Hell or soul, is neither purgatorial nor transcendent but
fundamental to nature, and hence the World.
Likewise the heart is fundamental to the
body, whereas the lungs, by contrast, may be held to transcend the
brain.
3. The expression 'over the moon' is
doubtless
one that most people would be familiar with, though it may not be quite
so
clear to them that there is only one way in which one can be
'over the moon',
viz. in a Saturn-oriented direction, and that such an expression has
nothing
whatsoever to do with the Sun or, more remotely, the stars in general. Being 'over the moon' is effectively to
experience the 'peace that surpasses all understanding' and thus to
have
transcended the mind through the spirit, or the brain through the lungs. Were one closer to the Sun than to Saturn in
one's feelings, however, one would not be 'over the moon' but 'behind'
it, and
thus effectively damned to an emotional conflagration of fundamentalist
import. Joy takes one 'over the moon',
but pride and love take one 'behind' it.
4. When one contrasts, in imagination, the
fiery
inferno of the Sun with the gaseous compactness of Saturn, there can be
no
doubt in one's mind that the Sun is Hell or, at any rate, hellish
(helium being
a Hell-like word, as, incidentally, is heliotropic), and Saturn if not
literally Heaven then, at any rate, heavenly ... in its seeming
calmness, a
calmness surrounded by three halo-like rings which suggest, if not
confirm, a
saintly standing. Be that as it may,
only a fool, while cognizant of the distinctions between these two in
many ways
antithetical bodies, would regard the Sun as being somehow more
heavenly than
Saturn, as though Heaven were a raging ball of flame!
Similarly, only a fool or, more likely,
complete madman would regard the Sun as being somehow saner than Saturn. And yet, populist thinking does effectively
confirm such a regard, since the earth is so much closer to the Sun
than to Saturn
or than Saturn is to the Sun ... that many if not most people tend to
take
their bearings from the Sun and to denounce those whom they perceive as
going
against it, by rejecting populist attitudes, as madmen!
As though cosmic propinquity were alone sufficient
to make the Sun sane and Saturn mad, or to justify a stance which
dismisses
'rebirths' and 'transvaluations' as insane delusions!
5. No, we may be considerably nearer, and
therefore more exposed to, the Sun's influence than to Saturn, but the
fact
nonetheless remains that the Sun is a raging inferno which is as far
removed
from true sanity as it is possible to be.
Indeed, such an inferno is palpably subsane, which is to say
completely
mad, whereas Saturn would, I think, more approximate the supersanity of
the
spirit in its gaseous aloofness from the Sun and comparative calm. But here we are on a largely insane planet, a
planet which plays host to the heliotropic nature of Nature, and
therefore it
is not to be wondered at if the attitude of average down-to-earth folk
to the
Sun is correspondingly insane. For to
have a relatively sane attitude to the Sun, one has to be reborn into
Christ
and thus be someone who has effectively abandoned the earth for the
moon in his
ethical stance before life, becoming correspondingly saner in one's
mind as
intellect eclipses the flesh. Then one
can see the Sun for what it really is and re-orientate one's mind
towards the
purgatorial hope of greater sanity in the spiritual Beyond.
CYCLE
NINETY
1. The naturalism of the man walking along
the
street who stares at various women; the materialism of the man walking
along
the street who looks in shop windows; the realism of the man walking
along the
street who notices other people; the idealism of the man walking along
the
street who keeps his eyes to himself, i.e. straight ahead or down.
2. Peace only comes from being at one with
one's
self, especially through concentrated breathing. When
a
man is not at one with his self, he is
likely to be divided against it and thus a victim, fundamentally, of
self-division. All sexual and social
relationships are manifestations of self-division; for they only happen
because
the individuals concerned are divided against their selves, whether
emotionally, sensuously, or intellectually.
The unity of a couple is merely apparent; in reality each person
is
divided against his self and therefore fragmented.
True unity only comes from being at one with
the self. It has nothing whatsoever to
do with couples, families, groups, crowds, hordes, etc.
3. The
connection
between war and sex is so close that war usually has the effect of
intensifying
sex, resulting in systematic rape. In
war, the struggle between opposing armies for, at any rate
traditionally, the
possession and exploitation of a given landmass ... is paralleled, in
sex, by
the struggle between men for the possession and exploitation of a given
woman. Neither struggle is based on
morality, but in power as a means to domination.
4. All states
are based
on immorality, whatever their constitution.
Only the Church can be based on morality, the morality of
self-overcoming in the interests of self-realization.
Yet the State is not even based on the (phenomenal)
self but on the not-selves of power and wealth, the former noumenal
(monarchic)
and the latter phenomenal (parliamentary).
Objective extrapolations, as it were, from the sun and the moon.
CYCLE
NINETY-ONE
1. The fall of
art to
sculpture via three-dimensional painting on the one hand, but the rise
of
literature to music via song on the other hand.
2. It could be said that whereas music is
'over
the moon', painting, by contrast, is 'behind' it (and thus effectively
closer
to the solar realm of Hell). Art,
utilizing paint, is based on appearances, whereas music, utilizing
notes, is
centred in essences - the one fundamentally diabolic and the other
transcendentally divine. Hence the alpha and omega of the Arts.
3. Art, being objective, is affiliated to
the heart,
whereas music, being subjective, is affiliated to the lungs. Art manifests the soul, whereas music is a
manifestation of the spirit. However,
where pagan art is affiliated to the fire, 'Christian' art reveals an
affiliation with the blood. And where
pagan music is affiliated to the light, 'Christian' music reveals an
affiliation with the air. Yet pagan art
and music are anti-arts in contrast to art and music per
se,
which remain affiliated to their respective omega ideals.
CYCLE
NINETY-TWO
1. The relative salvation (Purgatory) of
Christ
contrasts, phenomenally, with the relative damnation (the World) of the
Mother,
while the absolute salvation (Heaven) of the Holy Ghost contrasts,
noumenally,
with the absolute damnation (Hell) of the Father. Likewise,
the
relative antisalvation (lunar
materialism) of the Antichrist contrasts, phenomenally, with the
relative
antidamnation (mundane realism) of the Antimother, while the absolute
antisalvation (cosmic idealism) of the Antispirit contrasts,
noumenally, with
the absolute antidamnation (solar naturalism) of the Antifather.
2. The relative salvation of the mind
(intellect) as opposed to the relative damnation of the flesh
(pregnancy) on
the one hand, but the absolute salvation of the spirit (air) as opposed
to the
absolute damnation of the soul (blood) on the other hand.
Likewise, the relative antisalvation of the
antimind (brain) as opposed to the relative antidamnation of the
antiflesh
(sex) on the one hand, but the absolute antisalvation of the antispirit
(light)
as opposed to the absolute antidamnation of the antisoul (fire) on the
other
hand.
3. 'Anti' equals negative, and negative
contrasts with positive as particles with wavicles, alpha with omega,
science
with religion, objective with subjective, outer with inner, and
centrifugal
with centripetal.
4. Now that the heart-devil is so
paramount, the
lung-god is effectively 'beyond the pale', neither seen nor heard, but
effectively despised and rejected as a transcendental aberration. The day of deliverance, whereby the lung-god
will be freed from the tyranny of the heart-devil,
has
yet to come, but when it does the lung-god will be paramount and the
heart-devil subordinated to its divine will.
5. One cannot ever entirely wrench God from
the
Devil (or vice versa), but one can transmute them forwards in terms of
evolutionary progress and ... alter the ratio of the one to the other.
6. It is debatable whether one can ever
entirely
wrench omega (diabolic or divine) from alpha; for even the most
advanced space
centre of the future would probably - indeed almost certainly - have
artificial
heating and lighting facilities on board which would reflect the most
artificial transmutation of the alpha in line with, and effective
service of,
the ultimate manifestations of the omega, viz. heart- and/or lung-like
devices
for the sustenance of Eternal Life.
7. Ideological absolutes should more be
thought
of in terms of greater or lesser ratios of plus to minus, or omega to
alpha,
than of literally absolute existences.
Too literal an absolutism is simply chimerical, and hence both
unrealistic and naive.
8. Rock 'n' Roll is, as suggested by the
title,
the 'sinful' music of those for whom the fall of man-become-Devil to
woman-in-nature is of especial practical significance.
Such 'sinfulness' is of the relative
antidamnation of the antiflesh, viz. sex, whereby the hardness of
diabolic
'Rock' enters the softness of natural 'Roll', to enact the Rock 'n'
Roll-like
rhythms of coitus.
9. Yoga is the 'spirituality' of the World
- a
sort of feminine subjectivity whose focus is necessarily physical. Women do not, as I have already argued,
transcend the World. But neither are
they fully and properly feminine until they achieve the World through
pregnancy
and, ultimately, motherhood. Thus it
could be argued that woman per
se is of the World and not nature,
bearing in mind the superficially objective but profoundly subjective
phenomenal distinctions which exist between the two contexts, or poles,
of
mundane life.
CYCLE
NINETY-THREE
1. Like woman,
God per
se
is also omega and not alpha, which is to say, of Heaven (the Holy
Spirit)
rather than the Cosmos (the Clear Light), given the superficially
objective but
profoundly subjective noumenal distinctions which exist between the two
poles
of divine life. The crucial difference
between the subjectivity of woman per se and the subjectivity
of God per
se, however, is that whereas the former's is phenomenal, the
latter's is
noumenal - all the difference, in short, between the World and Heaven.
2. In complete contrast to God and woman,
both
the Devil and man are rooted in the alpha, since their spectra, so to
speak,
are profoundly objective but superficially subjective, as befitting the
objective basis of both the sun and the moon.
Hence whereas the Devil per
se is of the sun (Satan)
rather than of Hell (the Father), man per
se is
of the moon (Antichrist) rather than of Purgatory (Christ). This explains, in large measure, why man per
se is always vulnerable to and likely to become the Devil, given his
objective basis. To have any chance of
avoiding the Devil and drawing nearer to God, man must be 'born again'
and thus
go against his natural grain, as it were, in the name of Christ,
thereby
achieving a degree of purgatorial subjectivity, necessarily
superficial, which
should nevertheless stand him in good stead for the possibility of
divine
redemption in the profound subjectivity of the heavenly Beyond.
3. Yet even 'Christic' man is still
vulnerable
to the possibility of diabolic subversion in the superficial
subjectivity of
the hellish Behind, becoming One with the Father in a loving
relationship to
woman. Purgatory is no guarantee of
salvation. It can just as easily lead to
Hell, and thus to love of a particular woman as a precondition of a
fall into
sexual sin. The only difference between
this and the Satanic Fall is that whereas this one follows from love,
the
Satanic Fall of the Devil per
se follows from hate, from a profoundly
objective attitude to women which smacks, in its centrifugal weakness,
of
so-called Free Love. Such a fall does,
however, stem from being man per se, and thus one who is given,
in
Antichristic materialism, to the profound objectivity of a lunar bias,
phenomenal duly eclipsed by noumenal as one slides towards the negative
emotions of a solar damnation. If one
thing is worse than bound love, it is this free love, which tends to
lead not
to the World but to nature, wherein it bogs down in the sinful embrace
of the
Cursed Whore, promiscuity following promiscuity in a vicious circle of
sex-for-sex's sake. What 'the Father has
joined together' may not be truly of God (the Holy Spirit of Heaven),
but it is
at least at a subjective remove from the Devil per se, and is
thus 'the
best of a bad job', so to speak. Better,
of course, if, in being 'born again', one avoids succumbing to love and
duly
concentrates on attaining to the heavenly Beyond of the 'peace that
surpasses
all understanding', so that, instead of being eclipsed by soul, one's
intellect
paves the way for the spirit's triumph, and Christic man comes, at
last, into
the divine presence of God per se.
CYCLE
NINETY-FOUR
1. Appearance precedes essence, and thus
art,
which is rooted in objectivity, precedes music, which, when true, is
centred in
subjectivity. Art is considerably older
than music and achieved its 'classical' perfection not in painting but
in
drawing, the most objective mode of art.
By contrast, music began in a comparatively objective mode, as
rhythm,
and proceeded to evolve away from this paradoxical situation towards a
pitch-oriented subjectivity which, cultural and regional exceptions
notwithstanding, has still to achieve a universal perfection.
2. Thus it could be argued that whereas art
devolves from its apparent 'perfection' in the most objective mode of
art, viz.
drawing, music evolves towards its essential perfection in the most
subjective
mode of music, viz. piping, which is the omega of music, beyond which
no
further progress is possible. Art arises
in the light and declines thereafter, whereas music culminates in the
air,
which is a divine redemption from its lower and variously 'bovaryized'
manifestations. Fundamentally, art is a
description of appearances, music, by contrast, a definition of
essences. Art exists in
concreto, like an
upper-class power, as the canvas on the wall, whereas music is
invisible to the
sight, a spiritual presence which comes and goes on the wings of the
airwaves
which carry it, like a classless salvation, 'beyond the pale' of
concrete verification. Art is for the
Damned, music for the Saved.
3. Between the
Devil
and God, man and woman run their phenomenal course, the former
relatively saved
by literature and the latter relatively damned by sculpture. Absolute salvation and damnation in the Arts
are only possible through music and art respectively.
Indeed, the more culturally damned one was,
the less would one have to do with music, while, conversely, the more
culturally saved one was, the less would one have to do with art. Art is effectively 'beneath the pale' of the
cultural saint, just as, conversely, music is 'beyond the pale' of the
cultural
sinner.
4. He who has not died to art has not begun
to
live in the spirit of true music. Even
airbrush art is essentially 'the best of a bad job', and therefore less
a guide
to the spirit than the adoption of spiritual means, viz. air, to an
apparent
end, which is nothing less than a subversion of spirituality, a sort of
diabolical usurpation. The truly
spiritual person avoids art, for it does not and cannot intimate of
essence,
even when abstract, but remains resolutely rooted to its objective
origins, as
though a child of the sun and/or some cosmic galaxy.
In fact, abstract art is even more objective than
so-called representational art, and only a fool would claim to see
essence
there, as though essence were something to be looked at from the
outside rather
than experienced from within!
5. Intimations of immortality are far
better
achieved through music, and I fancy that
even the
worst and most 'objective' music would more serve this purpose than the
best of
the so-called 'subjective' paintings which paradoxically lay claim to
spiritual
guidance. That which
is not music and contrary to it isn't just another approach to the
Divine. On the contrary, it stems
from a completely
different tradition which, fundamentally, has no bearing on the Divine whatsoever!
One wouldn't trust the Devil to lead one to God.
Neither should one trust art to lead one to
music, which is the cultural equivalent of God.
A person who has truly found God has little time for the Devil. Art becomes for him a tedious and possibly
subversive irrelevance. He is beyond
it. Saved from it by
the purest music.
CYCLE
NINETY-FIVE
1. There are two main sexual modes of
kissing,
viz. the protracted 'romantic' kiss, in which one or both (though
usually the
male) partners are engaged in seemingly sucking the air out of the
other's
lungs, and, contrary to this, the so-called 'French kiss', in which the
male
partner inserts his tongue into the female's mouth and effectively
proceeds to
'deep throat' her. Both modes of
kissing, I shall show, are equally diabolical, though in opposite ways. That is to say, in terms of an alpha/omega
dichotomy between the negative diabolism, as it were, of the
Antifather, viz.
Satan, and the positive diabolism of the Father - the former relative
to the
so-called 'French kiss' and the latter to its more 'romantic'
antithesis.
2. Thus the significance of kissing lies in
the
affirmation of the diabolic and, by implication, negation of the
divine, since
it is an activity which, at the sexual level we are discussing, stems
from the
diabolical imposition of man-become-Devil, whether negatively or
positively,
upon woman, who may or may not respond in kind.
In the case of negative kissing, i.e. the 'Satanic' kissing of
an overly
intrusive tongue, we have the analogy with fire, or 'tongues of fire',
as
man-become-Satan inserts his tongue into the mouth of woman-as-nature
and
thereby affirms a free-loving diabolism of a centrifugal weakness, fire
effectively eclipsing the light (of her eyes) as his tongue probes
deeper into
his partner's mouth. In the case of
positive kissing, i.e. the 'romantic' kissing of protracted sucking, we
have a
vampire-like analogy, necessarily partial to the blood, in which
man-become-Father applies his lips to woman-as-World and thereby
affirms the
bound-loving diabolism of a centripetal strength, heart effectively
eclipsing
lungs as his lips suck out the air from his partner's mouth in the
interests of
a passionate declaration. Thus where
negative kissing is of the Devil per se, and hence fiery, positive
kissing is
of the Father, whose throne is the heart and medium the blood. In neither of these cases does God, whether
negative or positive, alpha or omega, receive the slightest respect. For kissing is an affirmation of
fundamentalism and effective refutation, in consequence, of
transcendentalism. One kisses when one is
not of God but of the
Devil in one or both of his diabolical manifestations.
A man of God is beyond kissing.
3. If women do not kiss as
passionately or lustily as men, or as man-become-Devil, it is because
they are
less diabolical than natural and/or worldly, and hence creatures who
react to
the kissing imposition from above in the diabolic Behind. By a like-token, they do not love or lust as
vehemently as men, given their mundane status as creatures of nature
and/or the
World who are the object rather than subject of love or lust, viz.
romantic
bound love or Satanic free love, according to the mode of descent from
above.
CYCLE
NINETY-SIX
1. If Woman is less emotional and spiritual
than
man, it is not simply because she has a smaller heart and smaller lungs
(although this fact is certainly of some relevance here).
More significant in this respect is the
prominence of her breasts, which tend to 'screen off' both heart and
lungs to
an extent which ensures that they will always be subordinate to her
body. In fact, the relatively close
proximity of
these milk-producing and milk-bearing organs to both the heart and the
lungs
guarantees that the latter remain in the shadow, so to speak, of her
bodily
essence, since the bloody hotness of the heart is no less incapable of
rising above
the milky coldness of the breasts ... than the airy lightness of the
lungs can
rise above their fleshy heaviness, with due regard to their milky
contents. Hence the breasts act as a
sort of barrier to both the soul and the spirit, smothering them
beneath the
weight of their fluidal contents. For
this reason, woman is generally incapable of becoming either genuinely
diabolic
or divine, but remains rooted to the mundane on account of the
preponderating
physicality, or fleshiness, of her body.
Even in intellectual terms she is generally at a disadvantage to
man,
given the smaller size of her brain and the considerable demands made
upon it
by her body. The Trinity is effectively
above her, whether in terms of Hell, Purgatory, or Heaven, viz. the
Father, the
Son, or the Holy Ghost. For not only are
Hell and Heaven effectively 'screened off' by her breasts, but
Purgatory-as-an-intellectual-means-to-spiritual-Heaven is also largely
irrelevant, in view of her physical incapacity to achieve Heaven. She can only really relate to the Mother, and
hence the World, of which she is the human microcosm.
Christ's message is largely wasted on her!
2. The CND symbol, with its two oblique
bands
stemming from one vertical band or, equivalently, three bands at the
bottom and
one elongated band at the top, is rather like an inverted Trinity
which,
because of its lowly position in the overall design, is subordinate to
the
Mother, or woman, or feminism, as symbolized by the vertical band at
the top. In fact, it was a perfect symbol
of the
twentieth century, which turned traditional values on their head and
brought
Hell-Purgatory-Heaven low in order to raise the World up, so that it
was woman,
paradoxically, who effectively ruled the roost and continued - and
continues even
now - to dominate the age. But such an
inverted situation invariably means that secular values take precedence
over
religious ones, since there can be no religion, of whatever persuasion,
when
the Trinity is at the bottom and the Mother at the top.
Only heathenism and its
mundane corollary - scarcely recognizable in the circumstances as 'sin'
- of
fleshy self-indulgence.
3. Such, then, is the reality of the Modern
Age,
with its feminine disregard for masculine or male values, a reality in
which
naturalism, materialism, and idealism are trodden underfoot by
triumphal
realism which necessarily subordinates, and subverts, other values in
accordance with its mundane will.
Certainly it will not help to turn the age, and thus by
implication the
Trinity, the other way up in order to restore religion to its former
prominence. For that would simply be to
resurrect the Middle Ages and the Christian civilization in general. Time cannot be reversed, nor would it serve
any useful moral purposes for us to attempt reversing it.
What we must do is progress to an age in
which the highest religious values, viz. those of the Holy Spirit of
Heaven,
will prevail, with no place, in consequence, for the Holy Soul of Hell,
viz.
the Father, or the Holy Mind of Purgatory, viz. the Son.
Thus if we are to turn the CND symbol up the
other way, it must be on a basis that acknowledges the supremacy of the
Holy
Spirit and indicates an idealistic resolve to go beyond Christ, and
thus the
central band of our Trinity, through the Second Coming.
We must add the arrow of the 'masculine sign'
to the third band of the Trinity or, more correctly, align the
masculine symbol
with the third band of the supercross ... in order that there can be no
doubt
as to the way ahead, the way of the Holy Spirit of Heaven, and hence
the
transcendental Beyond, in what would effectively be a Saturn-oriented
transvaluation.
CYCLE
NINETY-SEVEN
1. Christ saves from the Mother through the
Blessed Virgin. Likewise, the Holy
Spirit saves from the Father through the Second Coming.
2. Given that woman is a creature of
nature/the
world, one has to ask, after Baudelaire, what business can she have in
Church,
the 'House of Christ', as of the 'Christian Lord', when she is
fundamentally
incapable of, and therefore indisposed to, taking the Trinity
seriously, the
Second Part of it no less than the more extreme First and Third parts,
which
correspond, so I contend, to Hell and Heaven?
Doubtless there has to be an accommodation of woman to religion,
and the
Blessed Virgin is the exemplar of female virtue. Yet
woman
is fundamentally irreligious, if
not anti-religious, and therefore she can never be more than an
interested
spectator in the 'House of Christ', which is a sort of purgatorial
precondition
of Heaven and the spiritual peace that surpasses all (intellectual)
understanding. She cannot be a religious
leader, and no Church worthy of religious leadership would ever
encourage her
to take central stage, as it were, and represent Christ to the faithful. Rather, such a representation would amount to
a subversion of Christ and hence Purgatory.
It would be a reflection of the Mother riding high at the
Trinity's
expense, with consequences which, though arguably beneficial to the
World,
could only be detrimental to otherworldly aspirations.
For a creature who, for physical reasons,
ultimately cannot take Heaven seriously ... will be indisposed to using
the
intellect as a stepping-stone to the spirit.
On the contrary, its use will be in the service of the World and
thus
the body. For such is the way of things
with woman, and a worldly Church is no church at all but a refutation
of Christ
and formula for heathen darkness.
3. Now is the time of the heathen darkness
whose
voice is feminism, naturism, worldism, socialism, motherism, healthism,
athleticism, equalism, bodyism, animalism, etc.
God is indeed 'dead', as far as the Trinity is concerned. But the Dead can be resurrected by the Second
Coming, and civilization once more blossom at nature's expense. Only this time civilization will be
absolutist and thus orientated, through spiritual culture, towards the
transcendental Beyond. The resurrection
of God from the dead will apply to the Holy Spirit alone; for that is
the only
part of the Trinity which is potentially commensurate with God, and
thus
salvation. Its resurrection, through the
Second Coming, will free it from the Trinity and enable it to achieve
wholeness
as the Holy Spirit of Heaven. This God
is alone true. Only this God has a right
to Eternal Life. For the Holy Spirit of
Heaven is the Resurrection!
CYCLE
NINETY-EIGHT
1. Civilization is the cradle in which
culture
is nurtured. Barbarism, by contrast, is
the flame which ignites nature.
2. Christ stands between the Father and the
Holy
Ghost as man between subman and superman.
Man can thus go either backwards, within masculinity, to the
subman or
forwards to the superman; backwards, within Purgatory, to Hell or
forwards to
Heaven; backwards, within the ego, to the subconscious or forwards to
the
superconscious; backwards, within Christ, to the Devil or forwards to
God;
backwards, within sanity, to subsanity or forwards to supersanity;
backwards,
within the intellect, to the soul or forwards to the spirit; backwards,
within
nonconformism, to fundamentalism or forwards to transcendentalism;
backwards,
within materialism, to naturalism or forwards to idealism; backwards,
within
volume, to time or forwards to space.
Man has this choice; woman doesn't.
Woman receives what goes backwards, whereas that which goes
forwards
transcends her.
3. One could paradoxically describe
barbarism as
noumenal nature and nature as phenomenal barbarism.
Or, similarly, culture as
noumenal civilization and civilization as phenomenal culture. But the important thing to realize is that
nature stems from barbarism, no less than civilization leads to culture. For nature is a phenomenal fall
from barbarism, whereas culture is a noumenal rise from civilization.
4. Civilization thrives at nature's
expense,
like Purgatory, and hence Christ, at the expense of the World, but only
culture
can lead beyond civilization to a degree which puts barbarism beneath
the
heavenly pale. This is the true culture
of the '
5. To contrast the 'civilized barbarism' of
a
constitutional monarchy with the 'barbarous civilization' of a
parliamentary
democracy - the former relatively noumenal and the latter relatively
phenomenal.
6. Likewise to contrast the 'pure
barbarism' of
an authoritarian monarchy with the 'pure civilization' of a republican
democracy - the former absolutely noumenal and the latter absolutely
phenomenal.
7. Were there fewer Irish comedians, it is
probable that there would be fewer 'Irish jokes'.
8. 'Irish jokes' are rooted in the
inability of
the British to come to terms with an omega-oriented
'thickness', or centripetal subjectivity.
9. Part of the reason why the British
reject too
centripetal and subjective a lifestyle is that Britain is, by and
large,
exposed to more sunshine than Ireland, and accordingly its citizens are
generally more pragmatic in regard to 'pagan' values.
10. Were moral values
entirely conditioned by climate, however, one could change one's
morality from
climate to climate or country to country, like a chameleon its colours. There are, fortunately, profounder reasons
for adherence to a given pattern of morality than the weather!
11. Were Ireland less exposed to frequent rain, it
is likely that the Irish would drink less than is generally the case.
12. Yet, here, too, weather is only a superficial
and apparent reason for
13. At the back of, and anterior to, the
subnaturalism of solar fundamentalism lies the supernaturalism of
cosmic
transcendentalism, the negative supernaturalism of the (Jehovahesque)
Clear
Light of the Void, which stands in an antithetical context to the
positive
supernaturalism of the Holy Spirit of Heaven.
Both modes of supernaturalism are, however, relative to the
Beyond,
which is a divine definition. In this
regard, they contrast with the subnaturalism not only of solar
fundamentalism,
which is necessarily negative, but also with the positive subnaturalism
of
bloody fundamentalism, both of which appertain, in antithetical ways,
to the
diabolic Behind. Hence the Behind, like
the Beyond, can be either alpha or omega, negative or positive,
objective or
subjective, centrifugal or centripetal, particles or wavicles. Adherence to the one necessarily excludes the
other, as does adherence to either of their
respective
poles. The 'God-person' who is for the
Holy Spirit of Heaven (Omega Point) cannot also be for the Clear Light
of the
Void (Jehovah), and vice versa. Neither
can the 'Devil-person' who is for the Holy Soul of Hell (the Father)
possibly
be for the Clear Heat of Time (Satan), or vice versa.
14. The 'subnaturalism' of fire/soul contrasts,
absolutely, with the 'supernaturalism' of light/spirit.
Devil and God are as noumenally antithetical
as it is possible to be.
15. Every alpha phenomenon acquires an omega
alternative and antithesis in the course of time: television acquires a
video-tape alternative, radio an audio-tape alternative, record players
a
compact-disc alternative, computers a CD-ROM alternative.
And these omega alternatives grow and prosper
at the alpha's expense.
16. Television and radio, together with their tape
alternatives, stand to record players and computers, not to mention
their
compact-disc alternatives, as barbarism and nature to civilization and
culture
respectively, which is to say, as fundamentalist and humanist phenomena
to
nonconformist and transcendentalist phenomena.
Although, strictly speaking, only radio/audio tapes and record
players/compact discs are properly phenomenal, given their planar/lunar
standing in between the solar/stellar extremes of television/video
tapes and
computers/CD-ROMs, which more correspond, on account of their
light-emitting
properties, to the noumenal.
17. Thus from the particle alpha of television to
the wavicle omega of video tapes on the hellish spectrum of solar
fundamentalism; from the particle alpha of computers to the wavicle
omega of
CD-ROMs on the heavenly spectrum of stellar transcendentalism; from the
particle alpha of record players to the wavicle omega of compact discs
on the
purgatorial spectrum of lunar nonconformism; and from the particle
alpha of
radios to the wavicle omega of audio tapes on the mundane spectrum of
planar
humanism.
18.
Watching television is a little like
sucking-up, in heliotropic fashion, to the sun.
In fact, it is fundamentally a feminine, and hence heathen,
tendency
which reflects a mass appeal.
CYCLE
NINETY-NINE
1. The mass of radio/audio tapes; the
volume of
record player/compact discs; the time of television/video tapes; the
space of
computers/CD-ROMs.
2. It should not be forgotten that radios,
televisions, record players, computers, and their omega extrapolations
correspond
to a realistic, or mundane, quadruplicity which cannot therefore be
judged
exactly according to the criteria applicable to naturalism,
materialism, and
idealism. For this reason the television
Hell, for example, is never quite as complete or genuine as, say, the
filmic
Hell of conventional cinema, as applying to a properly naturalistic
context.
3. When one watches television, one is
effectively damned to an absolute negative Hell corresponding to solar
fundamentalism, whereas when one listens to the radio, one is damned to
the
relative negative Hell of a planar humanism.
Conversely, when one watches a video, one is effectively damned
to an
absolute positive Hell corresponding to bloody fundamentalism, whereas
when one
listens to audio tapes, one is damned to the relative positive Hell of
a bodily
humanism.
4. When one uses one's computer, one is
effectively saved to the absolute negative Heaven of a stellar
transcendentalism, whereas when one uses the record player, one is
saved to the
relative negative Purgatory of a lunar nonconformism.
Conversely, when one uses CD-ROMs, one is
effectively saved to the absolute positive Heaven of an airy
transcendentalism,
whereas when one uses CDs, one is saved to the relative positive
Purgatory of an
intellectual nonconformism.
CYCLE
ONE
HUNDRED
1. Strictly speaking, video recorders are less omega in relation to televisions than a sort
of
middle-ground precondition of televideos, or television and video
recorder in
one, which are more genuinely omega in orientation.
Likewise, CD-ROM drives that are actually
built-in to computers are more genuinely omega orientated than
auxiliary CD-ROM
drives, or CD-ROMs used in conjunction with conventional computers. One could in fact argue that the use of an
auxiliary
device with the original format is transitional to composite entities
of the
above-mentioned order.
2. Words like transcendentalist,
fundamentalist,
nonconformist, and humanist would seem, at face-value, to be
open-ended,
broad-based definitions that can be used, if rather loosely, in either
an alpha
or an omega context. Yet, strictly
speaking, they should only be used in relation to the omega, since the
alpha,
which is scientific, is better served by terms such as idealism,
naturalism,
materialism, and realism. Hence the
distinction between, for example, stellar transcendentalism and
heavenly
transcendentalism, though philosophically intelligible, would be
enhanced by
reference to stellar and/or cosmic idealism on the one hand, and
heavenly and/or
divine transcendentalism on the other hand - the former implying a
scientific
description germane to the alpha, and the latter a religious
description
germane to the omega. Science speaks of
light, for light is based on the alpha, whereas religion speaks of
spirit,
since spirit is centred in the omega. A
partisan of science would not, one imagines, speak of the omega from a
religious standpoint but, rather (assuming he acknowledged it at all),
from the
viewpoint of science ... as anti-light.
Conversely, a man of religion should not speak of the alpha from
a
scientific viewpoint, but from the standpoint of religion ... as
antispirit. For light corresponds to the
stellar alpha no less than spirit to the heavenly omega, and to speak
of the
former in relation to religion and the latter in relation to science
... is
simply to subvert and confound the two in-many-ways antithetical
contexts. Strictly speaking, the scientist
has no more
right to speak of spirit, and hence transcendentalism, than the priest
to speak
of light, and hence idealism.
3. The Cosmos
would,
one imagines, speak only of the light and God of the spirit, since the
Cosmos
can only relate to the light and God to the spirit.
4. 'Religions' based on the light are
'pseudo'
and therefore quasi-scientific, whereas 'sciences' centred in the
spirit are
'pseudo' and therefore quasi-religious.
A scientific age, based on the alpha, demands a scientific
'religion',
whilst, conversely, a religious age, centred in the omega, demands a
religious
'science'. Scientific 'religion' is in
the service of science, whereas religious 'science' is the servant of
religion.
5. We carry both alpha and omega about with
us
on all spectra of life - idealist/transcendentalist,
naturalist/fundamentalist,
materialist/nonconformist, and realist/humanist. Eyes
are
an idealist alpha, lungs a
transcendentalist omega; ears are a naturalist alpha, the heart a
fundamentalist omega; the tongue is a materialist alpha, the brain a
nonconformist
omega; the flesh is a realist alpha, the womb a humanist omega. Hence the scientific nature of eyes, ears,
tongue, and flesh, as opposed to the religious nature of lungs, heart,
brain,
and womb. Eyes (and hence sight) derive
from the stellar alpha, whereas lungs are aligned with the heavenly
omega; ears
(and hence hearing) derive from the solar alpha, whereas the heart is
aligned
with the hellish omega; the tongue (and hence taste) derives from the
lunar
alpha, whereas the brain is aligned with the purgatorial omega; the
flesh (and
hence touch) derives from the planar alpha, whereas the womb is aligned
with
the mundane omega.
CYCLE
ONE
HUNDRED-AND-ONE
1. In the
absence of a
womb, men do not have a worldly subjectivity in the mundane omega. But, unlike women, their lungs are not
'screened off' by protruding breasts to an extent which, in their
fluidal
heaviness, precludes the possibility of divine subjectivity in the
heavenly
omega. For this reason they are
capable
of God.
2. The more one
is into
the omega, on whichever spectrum, the less one will have to do with the
alpha,
and vice versa. The truly religious man,
who is into his lungs, will not be overly observant or disposed to
using his
eyes in an aggressively optical manner.
In fact, he will probably suffer from poor sight anyway,
assuming he is
not blind, and therefore be dependent on spectacles or other corrective
lenses. Conversely, the man disposed to
aggressive optical curiosity will not be given, as a rule, to
meditation. On the contrary, his is a
scientific
disposition, the radical objectivity of which contrasts absolutely with
the
radical subjectivity of the religious man.
Such mutually exclusive tendencies, having special applicability
here to
idealism/transcendentalism, are also of course to be found in the
contexts of naturalism/fundamentalism,
materialism/nonconformism, and realism/humanism.
3. Because the alpha is scientific and the
omega
religious, God per
se appertains to the latter context. Hence
God
per se has nothing
whatsoever to do with the cosmic idealism of the (Jehovahesque) Clear
Light of
the Void, but solely appertains to the
divine
transcendentalism of the Holy Spirit of Heaven.
Likewise, similar criteria applying, the Devil per se
has nothing
whatsoever to do with the solar naturalism of the Clear Heat of Time
(Satan),
but solely appertains to the diabolic fundamentalism of the Holy Soul
of Hell,
viz. the Father. Light is less divine,
in truth, than spirit. Similarly, fire
is less diabolic than soul. (In fact, neither light nor fire
are strictly divine or diabolic anyway).
The transcendentalism of air stands apart from the idealism of
light, no
less than the fundamentalism of blood from the naturalism of fire. Hence whereas the alpha is beneath religion,
since anterior to it, the omega is above science, being posterior. God and the Devil are not, as was formerly
believed, the Jehovahesque Creator and the Satanic Fallen Creation,
viz.
central star of galaxy and sun (or anthropomorphic extrapolations
thereof), or,
alternatively, stellar idealism and solar naturalism, corresponding to
light
and fire respectively. On the contrary,
they are the Holy Ghost and the Father, viz. consciousness, both
spiritual and
emotional, of air and blood through the respective divine and diabolic
agencies
of the lungs and the heart - the former corresponding to heavenly
transcendentalism and the latter to hellish fundamentalism. This transvaluation of values is at the core
of my teachings!
4. Strictly speaking, idealism precedes
transcendentalism
as light precedes spirit, or eyes the lungs, or the Cosmos ... Heaven. For idealism is scientific
and transcendentalism religious - all the difference, in short, between
the
alpha and omega of photon particles and wavicles.
Likewise, naturalism precedes fundamentalism
as fire precedes the soul, or ears the heart, or the Sun ... Hell. For naturalism is
scientific and fundamentalism religious - all the difference, in short,
between
the alpha and omega of proton particles and wavicles.
5. Dropping from the noumenal spectra to
their
phenomenal counterparts, we find that materialism precedes
nonconformism as
water precedes the mind, or taste the brain, or the moon ... purgatory. For materialism is 'scientific' and
nonconformism 'religious' - all the difference, in short, between the
alpha and
omega of neutron particles and wavicles.
Similarly, realism precedes humanism as earth precedes the will,
or
flesh the womb, or nature ... the world.
For realism is 'scientific' and humanism 'religious' - all the
difference, in short, between the alpha and omega of electron particles
and
wavicles.
6. We devolve
from
elemental to molecular particles, and evolve from molecular to
elemental
wavicles. We do not and cannot evolve
from particles to wavicles, for particles and wavicles are antithetical
extremes which require a phenomenal relativity in the molecular before
the
noumenal absolutism of the elemental can emerge ... into the realms of
religion, depending on the spectrum and type of civilization in
question. The ultimate evolutionary goal
is of course
the true, and therefore divine, religion of the Holy Spirit of Heaven,
which is
beyond the Father, the Mother, and the Son in the elemental photon
wavicles of
a Being supreme.
Such a religion can be achieved, and that is why I am writing
this text
in the hope that, one day, the '
7. The idealism of the light (both outer
and
inner) vis-à-vis the transcendentalism of the spirit (both outer and
inner);
the naturalism of the fire vis-à-vis the fundamentalism of the soul;
the
materialism of the ice vis-à-vis the nonconformism of the mind; the
realism of
the earth vis-à-vis the humanism of the will.
8. The will of the womb to procreate (the
child); the mind of the brain to think (the word); the soul of the
heart to
feel (the blood); the spirit of the lungs to breathe (the air).
9. Scientific idealism,
naturalism, materialism, and realism vis-à-vis religious
transcendentalism,
fundamentalism, nonconformism, and humanism.
10. The scientific idealism of physics vis-à-vis
the religious transcendentalism of Taoism; the scientific naturalism of
chemistry vis-à-vis the religious fundamentalism of Mohammedanism; the
scientific materialism of technology vis-à-vis the religious
nonconformism of
Protestantism; the scientific realism of biology vis-à-vis the
religious
humanism of Catholicism.
CYCLE
ONE
HUNDRED-AND-TWO
1. The philosopher-genius is a sort of
alchemist
of the mind who refines upon his thought through successive spirallings
of its
unfolding, until such time as, attaining to a maximum peak of
refinement, he
can distil from it the elixir of pure essence, and so become one with
the
spirit.
2. For man-become-Devil, woman is simply a
goal;
for God, on the other hand, she is a moral problem.
3. No man can serve both woman and God. A man blows his cover with God as soon as he
enters into carnal relations with woman.
He ceases to be capable of Heaven and becomes, instead, a
plaything of
nature and/or the World.
4. It is the grossest form of hypocrisy to
treat
woman as though she were a passport to Heaven,
and
thus intimate relations with God! He who
settles for woman debars himself from the possibility of divine
redemption.
5. Catholicism has this advantage over
Protestantism: it remains rooted in the World and thus in the
phenomenal
subjectivity of woman per
se.
Thus it has a sense of and affinity with the subjective which is
lacking
in Protestantism, a mode of Christianity which, in abandoning the World
for the
lunar Purgatory of Christ (doubtless with honourable intentions
initially) is
exposed to the objectivity which is fundamentally at the basis of both
the
lunar and solar spectra. Hence the
fatality of parliamentarianism and monarchism to which Protestants, in
particular, are exposed at the expense of the (in relation to alpha)
weaker
subjectivity of purgatorial and hellish omegas.
One might say that Nonconformists are fated to a parliamentary
domination and Freemasons to a monarchic one, given the nature of the
spectra
in question. If the former have 'water
on the brain', then the latter have 'fire in the blood', and in neither
case
does the Church (whether biased towards the Son or the Father) come out
on
top. On the contrary, religion is
subverted by political considerations, and the only consequence is one
of
either Antichristic or Antifatheristic (Satanic) hegemony.
6. If Catholics are not exposed, like their
Protestant counterparts, to parliamentary or monarchic domination, they
are
nonetheless vulnerable to making a religion out of the World, and hence
of
elevating the Virgin Mary to the status of God, quite as though the
Blessed
Virgin was the principal distinguishing factor between Catholicism and
Protestantism! The regrettable
consequence of this moral shortcoming is the identification of woman
with moral
excellence, and a tendency to be over-conservative in regard to such
worldly
issues as abortion, divorce, contraception, marriage, family, sex,
pornography,
etc., to the detriment of genuinely religious, and hence spiritual,
issues ...
such that appertain to the Holy Spirit (of Heaven) and which, were one
to
pursue them to any appreciable extent, would call into question not
only the
worldly criteria surrounding the Mother of Christ but, no less
significantly,
the fundamentalist criteria underlining the status of God the Father as
the
principal deity of the Trinity. For if
the Blessed Virgin is an obstacle to the 'Kingdom of Heaven' by
reducing
subjectivity to the phenomenal plane of the World, then the Father is
an even
greater obstacle to it by dint of his dominant position in the Trinity
and
effective subversion of Heaven from the standpoint of the blood and
its, in relation
to fiery objectivity, weak subjectivity such that properly connotes
with
Hell. It is precisely because the Father
'hogs Heaven' and is incorrectly identified with it ... that the true
nature of
Heaven as an airy realm of spiritual transcendence is not understood,
and the
Holy Spirit is accordingly held back from identification with the one
factor
that would make it fully intelligible as a divine entity - namely the
airy
Heaven which is its medium and within which it achieves that
completeness which
would otherwise be sadly lacking, to the detriment of truth.
7. Only as the Holy Spirit of Heaven ...
does
God come fully and ultimately to pass, and such a coming to pass must
necessarily be at the Father's expense and the consequent subversion of
Heaven
of which this fundamentally diabolical entity, rooted in the heart, has
long
been guilty. Only then will the '
CYCLE
ONE
HUNDRED-AND-THREE
1. Because the brain is subdivisible into
four
main parts, viz. backbrain, left midbrain, right midbrain, and
forebrain, it
should be possible to identify the subconscious, and hence subman, with
the
backbrain; the unconscious, and hence woman, with the left midbrain;
the
conscious, and hence man, with the right midbrain; and the
superconscious, and
hence superman, with the forebrain.
Hence where man and woman, corresponding to the right and left
midbrains
respectively, appertain to a phenomenal axis, subman and superman,
corresponding to the backbrain and forebrain respectively, appertain to
a
noumenal axis, the axis, effectively, of the Devil and God. One proceeds, in purgatorial fashion, from
man to God, and therefore I shall argue that such a progression
corresponds, in
physiological terms, to that from the right midbrain to the forebrain,
and, in
psychological terms, from the conscious to the superconscious, which is
less
intellectual than spiritual. Conversely,
one proceeds or, more correctly, recedes, in diabolical fashion, from
subman to
woman, and therefore I will argue that such a regression corresponds,
in
physiological terms, to that from the backbrain to the left midbrain,
and, in
psychological terms, from the subconscious to the unconscious, which is
less
emotional than sensual, or instinctual.
2. The
progression of
man towards superman is therefore from the conscious mind, situated in
the
right midbrain, towards the superconscious, situated in the forebrain. The regression from the subman towards woman,
on the other hand, is from the subconscious, situated in the backbrain,
to the
unconscious, situated in the left midbrain.
Man rises towards God. The Devil
sinks towards woman. Such are the
respective fates of the right midbrain/conscious and the
backbrain/subconscious.
3. One could argue, in alpha/omega fashion, corresponding to a scientific/religious
dichotomy, that
whereas the physiological subdivisions of the brain are scientific, its
psychological subdivisions are religious - a distinction, in short,
between
negative and positive, particles and wavicles, objective and
subjective,
centrifugal and centripetal, etc., etc.
Hence whereas the satanic fall to nature would be from the
backbrain to
the left midbrain, the Fatheristic fall, as it were, to the World would
be from
the subconscious to the unconscious. And
where the Christic rise to Heaven would be from the conscious to the
superconscious, the Antichristic rise to the Cosmos would be from the
right
midbrain to the forebrain. One would
further have to distinguish, however, between elemental and molecular
physiological subdivisions on the one hand, and between molecular and
elemental
psychological subdivisions on the other hand, in order to establish
anything
like an objectively comprehensive overall perspective.
Hence whereas the
alpha-most cosmic point would probably have to do with an elemental
forebrain
(such that contrasted with the molecular forebrain of an intermediate
realm of
the light), the omega-most heavenly point would have to do with an
elemental
superconscious (such that contrasted with the molecular superconscious
of an
intermediate realm of the spirit).
4. The idealism of the elemental and/or
molecular forebrain vis-à-vis the transcendentalism of the molecular
and/or
elemental superconscious; the naturalism of the elemental and/or
molecular
backbrain vis-à-vis the fundamentalism of the molecular and/or
elemental
subconscious; the materialism of the elemental and/or molecular right
midbrain
vis-à-vis the nonconformism of the molecular and/or elemental
conscious; the
realism of the elemental and/or molecular left midbrain vis-à-vis the
humanism
of the molecular and/or elemental unconscious.
5. When one is into the phenomenal not-self
...
of the intellect, one reads books generally, since books correspond to
other
not-selves and are effectively a reflection of the intellectual
not-self. When, by contrast, one is into
the self ...
of the spirit, one vary rarely if ever reads books, but confines one's
use of
the intellect to the service of one's spiritual insights, whence it
functions
on a quasi-spiritual basis.
6. However, there is a limit to how much
use can
be made of the intellect in this 'bovaryized' way; for while the
spirit, being
absolutist, is infinitely willing, the intellect, being relativistic,
is
finitely weak, and if over-used by the spirit (as it all-too-easily can
be) may
well suffer a nervous breakdown or even cause the brain to break,
leading to
intellectual lunacy and complete cerebral madness, as in the case of
Nietzsche,
who succumbed to the dominance of the spirit to a degree which his
brain was
unable to sustain. The chances of this
happening are always significantly high, once the spirit gains control
of the
intellect or, rather, once one allows, through moral conviction and the
development of genius, intellect to serve the spirit.
For the flesh, remember, is weak, even to the
comparatively purgatorial level of the brain.
7. Which is why, ultimately, the intellect
must
be left behind, as the spirit soars aloft on the wings of heavenly air
and
achieves the transcendence that surpasses all intellectual usage. For the spirit, being noumenal,
is capable of sustaining an absolutist resolve in Oneness with Heaven;
the
intellect, being phenomenally aligned with the brain, simply isn't. True enlightenment compels one to leave even
the 'bovaryized' intellect behind, whose quasi-spirituality was a
precondition
of true spirituality. Abandoning
Purgatory, one soars to Heaven on the wings of Holy Spirit, the pure
essence of
which is One with God in the 'peace that
surpasses all
understanding' - the Omega Point ... of the Holy Spirit of Heaven.
