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OCCASIONAL
MAXIMS
Aphoristic
Philosophy
Copyright
©
2011 John O'Loughlin
_____________
CONTENTS
Aphs.
1–323
___________
1. Whether one's fate is to be damned to
Hell by
the Devil in the punishment of time, or saved to Heaven by God in the
grace of
space ... will depend on one's identification either as a criminal or a
sinner.
2. Wealth is the crime of knowledge, power
the
punishment of strength.
3. Fame is the sin of beauty, glory the
grace of
truth.
4. To be damned from the purgatory of
wealth in
the crime of knowledge to the hell of power in the punishment of
strength.
5. To be saved from the world of fame in
the sin
of beauty to the heaven of glory in the grace of truth.
6. A human being should be neither useful
nor
useless, but beingfully at one with his
self.
7. Art should be neither useful nor
useless, but
a paradigm of being.
8. To be useful
is to be
used, like an animal or a thing, for some purpose extraneous to one's
self.
9. The users,
directors, exploiters of mankind are effectively devils who
naturalistically
impose upon the real and/or material ... for their own selfish ends.
10. The useless is that
which, whether real or material, is no longer useful but not, on that
account, beingful.
11. Unlike the Devil,
God
has no desire to use anyone/anything, but an overwhelming desire, on
the
contrary, to deliver people from use ... that they may become more
genuinely beingful, and hence divine.
12. Most so-called
human
beings are, in reality, creatures of use, whether directly, as
workers/manufacturers, or indirectly, as managers, directors, etc.
13. Culture, and hence art, begins where
philistinism, and hence craft, ends - in the rejection and
transcendence of
use.
14. Films reflect the use-oriented philistinism of
the age, as actors and technicians combine together at the behest of
the
directorial users, whose manipulation of real and material means
ensures the
perpetuation of naturalistic ends.
15. Even so-called 'art films' are, in reality, a
philistine denial of art through useful craft.
16. One might argue that films reflect an
open-society pattern, basically pagan, of the upper-class exploitation
of both
middle- and working-class elements, viz. directors manipulating both
technicians and actors.
17. Art is as much 'beyond the pale' of films ...
as a classless society would be beyond class-ridden societies.
18. There can be no true culture, and hence
religion, except in the context of a classless society.
All class-ridden societies are fundamentally
philistine.
19. Culture is not about doing or taking or giving
... but about being, which is the basis of true wisdom.
20. Although most people look like human beings,
only that person is truly a human being who puts being above
everything
else in his conduct of life.
21. A man who is truly a human being is a wise man
- in short, a philosopher.
22. One should be careful to distinguish between a
book and its content. Often content is
referred to as a 'book' when, in point of fact, books are, by
definition,
rectilinear entities having a cover, a spine, binding, and pages.
23. Thus whereas the content of a book may vary
between any number of different genres, from novels and poems to essays
and
maxims, the book itself will remain forever definable in terms of a
rectilinear
phenomenon having pages and a cover.
24. It is my belief that books are relevant to the
middle class as phenomenal entities having a lunar or purgatorial
correlation
germane to intellectual civilization.
25. Hence books are not, by
definition, of the mundane World but, rather, of the purgatorial Overworld, like Parliamentary Democracy (as
against
Republicanism) and Nonconformism (as
against
Humanism).
26. By contrast to books, tapes, whether audio or
video, are of the World, and thus have a mundane and republican
correlation
germane to the Catholic working class, the working class, par
excellence, of the World.
27. There is only one medium beyond tapes, and
that is the medium of compact floppies and/or discs, as germane to a
classless
Transcendentalism of otherworldly significance.
28. One could therefore speak, in relation to
literature, of word books, word tapes, and word discs, with books being
middle
class, tapes working class, and discs classless.
29. A classless society would be one in which word
discs were the prevailing norm, so that people read via compact floppy
and/or
CD-ROM rather than via books.
30. If books are middle class, then it seems to me
that films are upper class and effectively fundamentalist, correlating,
so to
speak, with the diabolic Netherworld, in authoritarian fashion.
31. We could therefore add the concept of 'word
films' (talkies) to the other principal media of literary
dissemination,
contrasting films with discs ... pretty much as we have already
contrasted
books with tapes.
32. Whereas books tend to be damned to film, as
from phenomenal objectivity to noumenal
objectivity,
tapes are logically entitled, it seems to me, to be saved to disc, as
from
phenomenal subjectivity to noumenal
subjectivity.
33. I would not wish to have any literary material
published in book form, least of all at the risk of being damned to
film ... in
a sort of solar eclipse of the moon.
34. Although some of my work is on tape, the
greater part of it is on disc, where I have every intention of keeping
it ...
pending the time when I shall arrange to have 'word discs' disseminated
for
literary appreciation in the transcendental Beyond.
35. From the alpha of the word film to the omega
of the word disc via the alpha-in-the-omega of the word book and the
omega-in-the-alpha of the word tape.
36. From the hell of the word film to the heaven
of the word disc via the purgatory of the word book and the world of
the word
tape.
37. From film
punishment
to disc grace via book criminality and tape sin.
38. Both films and books are 'square', or
rectilinear, as befitting their objective nature, whereas both tapes
and discs
are 'hip', or curvilinear, as befitting their subjective nature.
39. Since nature is essentially subjective, that
which goes against nature is knowledgeable if moderately objective and
strong
if radically objective, both knowledge and strength having to do with a
capacity, on the part of their partisans, to go against nature and thus
become
hard.
40. That which, as
knowledge, is relatively against nature is civilized, whereas that
which, as
strength, is absolutely against nature is barbarous - the former
appertaining
to crime and the latter to punishment.
41. The 'strong person' is only strong because he
has the ability to go against human nature to such a radical extent ...
that he
becomes effectively diabolical, like a sort of Devil to a
(knowledgeable)
person.
42. The 'strong person' lives with a proton bias,
the bias of all that is super-antinatural,
whereas
the 'clever person' lives with a neutron bias, the bias of all that is antinatural.
43. By contrast, that which is of nature is
beautiful
if moderately subjective and truthful if radically subjective, both
beauty and
truth having to do with a capacity, on the part of their partisans, to
flow
with nature and thus become soft.
44. That which, as beauty, flows relatively with
nature is natural, whereas that which, as truth, flows absolutely with
nature
is cultural - the former appertaining to sin and the latter to grace.
45. The 'true person' is only true because he has
the
ability to flow with human nature to such a radical extent ... that he
becomes
effectively divine, like a sort of God to a (beautiful) person.
46. The 'true person' lives with a photon bias,
the bias of all that is supernatural, whereas the 'beautiful person'
lives with
an electron bias, the bias of all that is natural.
47. From the absolute folly (noumenal
objectivity) of the 'strong person' to the absolute wisdom (noumenal
subjectivity) of the 'true person' via the relative folly (phenomenal
objectivity)
of the 'clever person' and the relative wisdom (phenomenal
subjectivity) of the
'beautiful person'.
48. Thus from the absolute folly of the Devil to
the absolute wisdom of God via the relative folly of man and the
relative
wisdom of woman.
49. To distinguish the absolute folly of the 'will
to power' through strength from the relative folly of the 'will to
wealth'
through knowledge.
50. To distinguish the relative wisdom of the
'will to fame' through beauty from the absolute wisdom of the 'will to
glory'
through truth.
51. The 'will to glory' contrasts absolutely with
the 'will to power' as God with the Devil, or Heaven with Hell.
52. The 'will to fame' contrasts relatively with
the 'will to wealth' as woman with man, or the World with Purgatory.
53. Strength is the Devil, whose 'will to power'
is Hell, whereas truth is the God, whose 'will to glory' is Heaven.
54. Knowledge is the man, whose 'will to wealth'
is Purgatory, whereas beauty is the woman, whose 'will to fame' is the
World.
55. Hot is the heart whose punishment is time,
while light is the lung whose grace is space.
56. Cold is the brain whose crime is volume, while
heavy is the womb whose sin is mass.
57. To be damned from
the
crime of volume to the punishment of time, as from Purgatory to Hell.
58. To be saved from
the
sin of mass to the grace of space, as from the World to Heaven.
59. The only time the
British get religious, after a fundamentalist fashion, is in relation
to war.
60. The only time the
Irish
get martial, after a realistic fashion, is in relation to religion.
61. Woman usually functions in a shadow-like
relationship to man - either negatively ... as his conscience, or
positively
... as his id, depending on the context and the nature of the
relationship.
62. Thus woman is either a brake or a spur to man,
whom she stalks in shadow-like relationships, whether or not with male
consent.
63. Woman does not need male consent to establish
a relationship with a particular man; for her nature is such that she
is
naturally led to establish relationships with men as a matter of
sexual/social
necessity.
64. For woman, man is a
means to a higher end - the end, namely, of the child, in connection
with which
we enter, if paradoxically, into the realm of moral necessity.
65. The child is, to
woman, a sort of embodiment of the Holy Ghost, and hence a godlike
being to be
served and protected, if needs be, from the man (husband), whose
standing, as
father, falls in proportion as the worshipful service of the child
rises in his
mother's eyes.
66. Man subjugates woman superficially in sex, but
woman-as-mother subjugates man-as-father profoundly in maternalism,
as her love for the child grows at her husband's expense.
67. Whereas the child becomes Godlike in his
mother's eyes, the father, by contrast, assumes diabolical proportions
to his
wife which may well result in his being shunned or ever spurned
altogether ...
as mother and child draw closer together.
68. The atomic family is increasingly falling
victim to free-electron units comprised of mother and child.
69. This inevitably means that the children of
such free-electron relationships will grow up with a feminine bias
(irrespective of their sex) which, conventional education
notwithstanding,
should make them more susceptible to post-atomic values.
70. Doubtless my own predilection for 'word discs'
is an example of post-atomic radicalism in regard to literature, which,
traditionally, has been dominated (and in some sense continues to be
dominated)
by the liberal medium of books.
71. There is in me not the slightest ambition,
thank goodness, to be published in book format!
Rather, I look upon books (considered phenomenally) as outmoded
products
relative to an intellectual - and therefore civilized - hegemony over
the World
which, steeped in liberal values, will never do justice to truth.
72. For that ... a more
radical medium, such as parallels a spiritual 'bovaryization'
of
the
intellect, is called for, and such a medium can only be in the form
of
computer discs, or compact floppies and/or CD-ROMs.
73. From the rectilinearity (relative to cover and paper) of
books to
the super-rectilinearity (in screen
absolutism) of
films, as from Purgatory to Hell.
74. From the curvilinearity (relative to twin spools) of
tapes to the
super-curvilinearity (in disc absolutism)
of discs,
as from the World to Heaven.
75. From the phenomenal
objectivity of book relativity to the noumenal
objectivity of film absolutism, as from man to the Devil.
76. From the phenomenal
subjectivity of tape relativity to the noumenal
subjectivity of disc absolutism, as from woman to God.
77. The type of writer
most germane to book relativity would have to be the novelist, or
fiction
writer, while the type of writer most germane to film absolutism is the
dramatist.
78. The type of writer
most germane to tape relativity would have to be the poet, while the
type of
writer most germane to disc absolutism is the philosopher.
79. From the
'will-to-wealth' knowledge of the novelist to the 'will-to-power'
strength of
the dramatist, as from Purgatory to Hell.
80. From the
'will-to-fame' beauty of the poet to the 'will-to-glory' truth of the
philosopher, as from the World to Heaven.
81. From the phenomenal
objectivity of the novelist to the noumenal
objectivity of the dramatist, as from man to the Devil.
82. From the phenomenal
subjectivity of the poet to the noumenal
subjectivity
of the philosopher, as from woman to God.
83. The novelist is
damned by film, as the brightness of the sun eclipses the dimness of
the moon.
84. The poet is saved
by
disc, as the heaviness of the earth is transcended by the lightness of
the
Beyond.
85. As knowledge leads
to
strength (and ignorance to weakness), so beauty leads to truth (and
ugliness to
illusion) - the relativity of novelist and poet eclipsed and
transcended,
respectively, by the absolutism of dramatist and philosopher.
86. Whereas the philosopher is the wisest of
writers because noumenally subjective, the
dramatist
is the most foolish of writers because noumenally
objective.
87. By contrast, the poet is relatively wise
because phenomenally subjective, while the novelist is relatively
foolish
because phenomenally objective.
88. One could speak of the relative evil
(knowledge) of the novelist and the absolute evil (strength) of the
dramatist
on the masculine and diabolic sides, respectively, of the moral divide,
but,
conversely, of the relative good (beauty) of the poet and the absolute
good
(truth) of the philosopher on the feminine and divine sides,
respectively, of
the moral divide.
89. Hence whereas novelists and dramatists are
manifestations of objective evil, poets and philosophers are
manifestations of subjective
good - the former in each pair relatively and the latter ... absolutely.
90. To be resurrected,
via the Second Coming, from the beauty of poetry to the truth of
philosophy, as
from the World to Heaven.
91. A world ripe for salvation would be none too
partial towards novelists and dramatists, viz. books and films, but
would be
entrenched in the poetry of tapes.
92. From the crime of
fiction to the punishment of drama, as from volume to time.
93. From the sin of
poetry to the grace of philosophy, as from mass to space.
94. From the crime of writing (fiction) to the
punishment of speaking (drama), as from knowledge to strength.
95. From the sin of
reading (poetry) to the grace of thinking (philosophy), as from beauty
to
truth.
96. From the hell of dramatic speech to the heaven
of philosophic thought via the purgatory of novelistic writing and the
world of
poetic reading.
97. The crime novelist is the writer per
se,
the one who is most attuned to the criminality of fiction, writing, etc.
98. To be damned from the phenomenal objectivity
of the written word (fiction) to the noumenal
objectivity of the spoken word (drama).
99. To be saved from the phenomenal subjectivity
of the read word (poetry) to the noumenal
subjectivity of the thought word (philosophy).
100. When the read word (of poetry) is taped, it is
listened to by those of the World who have an interest in poetry. This is not the same, however, as to hear,
say, dramatic speech. Listening is
objective, and follows from the phenomenal subjectivity of the read
word. Hearing, by contrast, is subjective,
and
follows from the noumenal objectivity of
the spoken
word. I hear what is spoken to me. I listen to what is read.
101. Hearing is the subjectivity of Hell, listening
… the objectivity of the World, both of which are necessarily
subordinate to
speaking and reading respectively.
102. To hear what is spoken
is to receive subjectively what is conveyed objectively; conversely, to
listen
to what is read is to receive objectively what is conveyed subjectively.
103. Hence the attraction of opposites ... as
speaking objectively calls forth hearing subjectively,
and reading subjectively calls forth listening objectively.
104. Seeing is subjective, and follows from the
phenomenal objectivity of the written word.
Looking, by contrast, is objective, and follows from the noumenal subjectivity of the thought word. I look at, or reflect upon, what is
thought. I see what is written.
105. Looking is the objectivity of Heaven, seeing …
the subjectivity of Purgatory, both of which are necessarily
subordinate to
thinking and writing respectively.
106. To look at, or
examine, what is thought is to perceive objectively what is conceived
subjectively; conversely, to see what is written is to perceive
subjectively
what is conceived objectively.
107. Hence, once again, the
attraction of opposites ... as thinking subjectively calls forth
looking
objectively, and writing subjectively calls forth seeing objectively.
108. The poet has a better
understanding
of the philosopher, and hence of philosophy, than ever the novelist or
dramatist would have. Hence
Coleridge,
Baudelaire,
Oscar Wilde, Jim Morrison, etc.
109. Conversely, the novelist has a better
understanding of the dramatist, and hence of drama, than ever the poet
or
philosopher would have. Hence
J.
B. Priestley, Lawrence Durrell, Camus, Sartre, etc.
110. The poetic
philosopher, viz. Nietzsche, is the lowest type of philosopher, and the
philosophic poet, viz. Eliot, the highest type of poet.
(Nevertheless the lowest type of philosopher
is still superior to the highest type of poet.)
111. Conversely, the novelistic dramatist, viz.
Shaw, is the lowest type of, dramatist, and the dramatic novelist, viz.
Greene,
the highest type of novelist.
(Nevertheless the lowest type of dramatist is still superior to
the
highest type of novelist.)
112. From the literary
barbarism of drama to the literary culture of philosophy via the
literary
civilization of fiction and the literary nature of poetry.
113. A society rooted in drama will generally spurn
philosophy, just as a deeply philosophical society will tend to steer
clear of
drama.
114. Where drama is king, then philosophy will be
effectively 'beyond the pale', and therefore a sort of outcast, to be
derided
by the literary establishment.
115. Fiction and poetry are always possible and even
laudable in a society rooted in drama, provided they remain deferential
to the
prevailing literary genre, like middle- and working-class elements
vis-à-vis
the upper class.
116. The philosopher, who is a classless individual,
cannot expect any encouragement from the class-bound status quo, since
he is a
living refutation of everything for which it stands and a threat,
implicitly if
not explicitly, to its class-ridden values.
117. That which is not cultural is philistine ... in
one degree or another. Hence
nature,
and thus poetry, in relation to culture, and thus
philosophy.
118. That which is not civilized is barbarous in one
degree or another. Hence
supernature, and thus drama, in relation to
civilization, and thus fiction.
119. Philistinism is to culture what barbarism is to
civilization - its natural alternative.
120. Philistinism, or nature, stands to culture as
sin to grace.
121. Barbarism, or supernature,
stands
to
civilization as punishment to crime.
122. The philistine writer,
or poet, stands to the cultural writer, or philosopher, as woman to
God, or the
World to Heaven.
123. The civilized writer,
or novelist, stands to the barbarous writer, or dramatist, as man to
the Devil,
or Purgatory to Hell.
124. The philistine writer
shares in common with the cultural writer a subjective bias, albeit one
that,
in his case, is phenomenal rather than noumenal,
and
hence
of a mundane character.
125. The civilized writer shares in common with the
barbarous writer an objective bias, albeit one that, in his case, is
phenomenal
rather than noumenal, and hence of a
purgatorial
character.
126. The philistine writer,
or poet, is less good, morally considered, than the cultural writer, or
philosopher, but is nevertheless not evil.
127. The civilized writer,
or novelist, is less evil, morally considered, than the barbarous
writer, or
dramatist, but is nevertheless not good.
128. Morally considered, the philistine writer ranks
higher, in the sight of God, than the civilized one, since the relative
goodness of phenomenal subjectivity is closer to the absolute goodness
of noumenal subjectivity than ever the
relative evil of
phenomenal objectivity could be (obvious joke!).
129. Hence the poet is
preferable, in the sight of God, to the novelist, as is woman to man,
and
nature to civilization.
130. Sin is philistine, but philistinism is
preferable, in the sight of God, to civilized criminality.
In fact, logic compels one to confess that
there is no evil in sin, only in crime and, to a greater extent,
punishment.
131. God can save the poet ... to heavenly
philosophy, but neither the novelist nor the dramatist can be saved,
since
salvation is from a lower good to a higher good, as from phenomenal to noumenal subjectivity, not from evil, whether
phenomenally
or noumenally objective, to good.
132. Of course, the novelist can 'convert', if not
to poetry ... then at least to short stories, the 'bovaryization'
of
fiction
relative to the World, and thus 'lie down with the (poetic)
lamb'.
133. Doubtless such a literary 'bovaryization'
is
the
masculine, and therefore Catholic, form of the World, in contrast
to the
masculine per
se, and therefore Protestant, form of the purgatorial Overworld, viz. the novel.
134. A truly, or absolutely, good society would, in
affirming philosophy, be one without a conscious commitment to both
novels and
plays, and therefore one in which neither novelists nor dramatists
existed. Indeed, it is unlikely that
even poets would exist in such a society!
135. Nevertheless a relatively good society, centred
in the Beautiful, would have no shortage of poets or, for that matter,
short-story writers, since both nature and a natural version of
civilization
would take precedence over everything else, including, though not
necessarily
excluding, civilization itself.
136. Historically, it could be said that cultural
peoples, like the Greeks, Chinese, and Catholic Irish, tended to regard
outsiders,
though particularly invaders, as barbarians, the noumenal
opposite of themselves, whereas civilized peoples, like the English,
Romans,
and Spanish, tended to regard outsiders, though particularly the
colonized, as
natives, the phenomenal opposite of themselves.
137. Hence whereas the noumenal
axis, as it were, threw up a cultural/barbaric antithesis, the
phenomenal axis,
by contrast, gave rise to a civilized/native antithesis.
138. Ireland affords us an example of a cultural
people who were first invaded by barbarians, viz. Vikings, Danes, etc.,
and
then 'nativized' by ensuing invasions of
civilized
peoples, like the Normans and English.
Thus were a cultural people first of all weakened and then
brought low
by, respectively, barbarous and civilized peoples, the latter of whom continued to dominate them for several
centuries.
139. Since nature can lead to culture, as beauty to
truth, we have no reason to doubt that the Catholic Irish, still
effectively
'bogged down' in natural sin, can be saved to culture in due course,
returning,
via the Second Coming, to their rightful inheritance as Children of
God, albeit
in a culture far superior to the historical one!
140. If short stories are the 'bovaryization'
of
fiction
relevant to the World, then prose poems are arguably the 'bovaryization' of poetry relevant to the
purgatorial Overworld, the realm
ordinarily associated with novels.
141. Nietzsche affords us a poignant example of a
Protestant philosopher (Lutheran) in decadent motion towards the hell
of religious
fundamentalism, his 'will to power' a tragic testimony to diabolical
delusion
in the worship of strength.
142. Schopenhauer was even more decadent, in some
respects, than Nietzsche, though less in regard to religious
fundamentalism
than with reference to the scientific idealism of oriental mysticism,
with its
cosmic pantheism. In this respect,
Schopenhauer and Nietzsche were poles apart.
143. Given Nietzsche's adulation of barbarism in an
affirmation of the 'will to power' through strength, there can be no
question
that his concept of the Superman was a projection less of God than of
the
Devil, and thus his 'Great Noontide' confirms a susceptibility to pagan
metaphors which 'flies in the face' of all that is good and holy,
marking him
down as a male chauvinist product of German fundamentalism.
144. To deny the 'will to fame' through beauty ...
in order to affirm the 'will to glory' through truth, the only form of
self-denial that is necessary, and indeed possible, to the World,
woman, the
poet, etc., if affirmation of the noumenal
self, or
spirit, is to take its place ... as the Holy Spirit of Heaven.
145. On the other hand, one cannot deny the
phenomenal self unless one is already partial to it ... in worldly sin. That man who is more into the phenomenal
not-self ... of the 'will to wealth' through knowledge ... is simply
not in a
position to deny the phenomenal self, and, unless he converts from the
one to
the other, abandoning the realm of overworldly
crime,
he may risk damnation to the hell of the noumenal
not-self, wherein the 'will to power' through strength is the
prevailing and
presiding element, consigning him to the punishment of time.
146. A concrete example (there are many that could
be given) of the 'will to wealth' through knowledge leading, in due
course of
damnation, to the 'will to power' through strength: the novelist whose
novel is
adapted to film, becoming the victim of the noumenal
not-self ... as dramatic considerations take precedence over narrative
ones in
the unfolding of his literary punishment, Hell overtaking Purgatory as
the book
is eclipsed by the film. Such a
diabolical fate is the common reward of countless novelists, and all
because,
as fiction writers, they pertain to the phenomenal not-self and are
accordingly
fit prey for the Devil.
147. What usually befalls novelists is much less
likely to befall short-story writers, and almost never happens to poets
...
given their affiliation to the World and consequent identification,
through
phenomenal subjectivity, with the phenomenal self.
148. As to film-writers and dramatists in general,
they are already, and by choice, given to the noumenal
not-self, and can therefore hardly be regarded as having been damned to
the hell
of the 'will to power' through strength ... after the fashion of a
novelist or
other purgatorial type. On the contrary,
they are the devils of literature, who are at one with their
confinement in the
punishment of time, the writers of a diabolical dispensation, as
objective as
it is possible for such people to get.
149. By contrast, philosophers, being literary gods,
are (or should be) as subjective as it is possible for writers to be,
since
they relate to the noumenal self, and in
that self,
the true self of the spirit, is to be found the noumenal
subjectivity of the 'will to glory' through truth.
150. Just as the Devil reveals himself or, rather,
his noumenal not-self through drama, so
God reveals
his noumenal self through philosophy - the
former absolutely
evil and the latter absolutely good. In between come the relative evil and good of
man and woman respectively, the former revealing his phenomenal
not-self
through fiction, the latter revealing her phenomenal self through
poetry, and
this despite the apparent gender of the novelist or poet (assuming that
men are
no less capable, if natural, of exploring their feminine side, or
phenomenal
self, through poetry ... than women are capable, if civilized, of
exploring
their masculine side, or phenomenal not-self, through narrative
fiction).
151. No less than the genuine novelist is masculine,
the genuine poet is feminine - the former given to the 'will to wealth'
through
knowledge, the latter given to the 'will to fame' through beauty. Hence not only is this a distinction, by and
large, between men and women; it is a distinction, of necessity,
between
relative (phenomenal) evil and relative (phenomenal) good, the
objectivity of
fiction and the subjectivity of verse.
152. Such a distinction is rather akin, in realistic
terms, to that between, say, radios and tape-decks/tapes, and contrasts
with
the comparatively dramatic/philosophic distinction, amounting to a
diabolic/divine dichotomy, between, say, televisions and computers.
153. When one considers sports, the great majority
of which involve either knock-out or league competitions (and often, as
in the
case of football and cricket, both types of competition), it is evident
that
the prevailing tendency is the 'will to power' through strength, a will
aided
and abetted by the 'will to wealth' through knowledge of the
businessman in
whose pay the great variety of contemporary 'gladiators' do battle.
154. Thus barbarism and civilization combine to
seduce the masses from their subjective nature to a superficially
objective
acquiescence in the competitive spectacles which dominate our time.
155. With the sun and the moon riding high in
contemporary open societies, it is as though television and radio were
in
conspiracy against the World, nature, woman, etc. in the dissemination,
through
objective evil, of barbarous and civilized values, thereby affirming
the 'will
to power' through strength (television) and the 'will to wealth'
through
knowledge (radio), while effectively trampling subjectivity underfoot.
156. When the 'will to fame' through beauty is
taken-over by knowledge, as often happens these days, it is not long
before it
is 'sold down river' to strength, whence it is twisted and corrupted to
suit
the noumenal objectivity of the barbarous
context in
question, and accordingly rendered subject to the 'will to power'. Thus ensue all manner of charts, tables,
awards, sales figures, publicity stunts, etc. which drive the 'nail
into the
coffin' of beauty, giving the Devil the last laugh, since what was once
half
alive soon becomes completely dead.
Strength is the death of the artist, just as the Father is the
death -
and implicit refutation - of God.
157. The twentieth century was the age, effectively superpagan, of time, strength, the heart, the
soul, the Father,
the Devil, power, light, fire, etc., and thus the rejection of
everything that
is genuinely good and holy. Only fools
could possibly be happy (assuming 'happy' is really the word) in such
an age;
for it is one in which the folly of evil is everywhere enthroned in
objective
defiance of subjective good, with the moon and the sun 'riding high' in
unfettered heathen defence of profane values.
The Devil is free to do, man is free to take, and woman is bound
to give. In such an age, it is impossible
for God to
be!
158. Not until the civilized lion lies down with the
natural lamb ... in lamb-like harmony with the World ... will there be
any
possibility of a cultural superlamb in the
heavenly
Beyond. In the meantime, the civilized
lion will always be in the shadow of the barbarous superlion
that reigns in Hell through the strength of its 'will to power'.
159. Some people think that being follows from
doing, or glory from power, so that what one is will be
conditioned, in
large part, by what one does. My
answer to them is that such being is akin to the light from an electric
Fire -
a mere aside to its fiery essence. Hence
the 'glory' of a football team that parades the FA Cup before its fans. Such a team knows the being that comes from
winning the Cup, but such being is merely the aside to the doing which,
through
strength, led to a successful resolution of the 'will to power'.
160. Speaking analogically, one could say that the
being/glory aside to a doing/power will is the being/glory of the
Devil, like
the light from an electric fire, and that only a fool would mistake or
confound
such a spurious Heaven with that genuine Heaven which, in the
circumstances of
a diabolic hegemony, will remain 'beyond the pale' of the existing
order,
scarcely perceptible to the mind accustomed to being through doing, or
glory
through power.
161. And yet, even people rooted in the soul have a
spirit of sorts, and not merely in terms of an aside to their soul, but
independently of emotional will. Even
'human
doings' are capable, now and again, of becoming human beings, not human
doings
with a beingful aside, but genuine human
beings who
do nothing.
162. In contrast to the mini-being that follows from
a maxi-doing, we must reserve to genuine human beings a mini-doing that
follows
from a maxi-being, the mini-doing, it may be, of breathing in regard to
the
techniques of meditation, which may well seem akin to the heat aside
from an
electric light, the small power that emanates from a large glory, the
soulful
accompaniment to a spiritual glow. It is
in doing-through-being, or power-through-glory, that God is manifested
to us,
whose radiant smile is the smile of Heaven itself, blissfully
transported on a
wave of sanctified air.
163. To contrast the
divinity, in noumenal subjectivity, of the
Holy
Spirit of Heaven with the devility, in noumenal objectivity, of the Holy Soul of Hell
(the
Father), as one would contrast truth with strength, or glory with power.
164. To contrast the
femininity, in phenomenal subjectivity, of the Holy Will of the World
(the
Mother) with the masculinity, in phenomenal objectivity, of the Holy
Mind of
Purgatory (the Son), as one would contrast beauty with knowledge, or
fame with
wealth.
165. To contrast the absolute religious evil of
strength with the absolute religious good of truth, power with glory,
as one
would contrast the Devil with God, or the Holy Soul of Hell (the
Father) with
the Holy Spirit of Heaven.
166. To contrast the relative religious evil of
knowledge with the relative religious good of beauty, wealth with fame,
as one
would contrast man with woman, or the Holy Mind of Purgatory (the Son)
with the
Holy Will of the World (the Mother).
167. The Holy Spirit of Heaven as the 'will to
glory' through truth, the perfect inner form which is only possible on
the
basis of a concentrated awareness of the spirit upon the air which sets
it free
of earthly attachments and carries it joyfully aloft to a transcendence
supreme.
168. The spirit which is aware of itself in relation
to the (lightness of) inner air is freed from earthly attachments and
rendered
truly divine.
169. Without air there is
no spirit, nor can there ever be. Hence
there is no spirit where air is absent, as in cosmic space.
170. That man who realizes the connection between
his spiritual self and the air he breathes ... ceases to take air for
granted,
but realizes that without it there could be no divinity, nor any
divinity where
air was not. Hence the
absence of divinity from cosmic space.
171. The Holy Spirit of
Heaven, as the 'will to glory' through truth, contrasts absolutely with
the
Holy Soul of Hell, as the 'will to power' through strength.
172. The Holy Will of the
World, as the 'will to fame' through beauty, contrasts relatively with
the Holy
Mind of Purgatory, as the 'will to wealth' through knowledge.
173. Holiness can be 'good' or 'evil', subjective or
objective, depending whether it is relative to truth and beauty on the
one
hand, or to strength and knowledge on the other hand.
174. When holiness is 'good' it is either of the
Holy Spirit ... (absolute) or of the Mother (relative).
When holiness is 'evil' it is either of the
Father (absolute) or of the Son (relative).
175. Religious good begins with the Mother and ends with
the Holy Spirit ... thereby progressing from beauty to truth, or
perfect outer
form to perfect inner form, the former feminine, the latter divine.
176. Religious evil begins with the Son and ends
with the Father ... thereby regressing from knowledge to strength, or
imperfect
inner content to imperfect outer content, the former masculine, the
latter
diabolic.
177. To be saved from the
sin of beauty to the grace of truth, thereby passing from the World to
Heaven
or the Mother to the Holy Spirit.
178. To be damned from the
crime of knowledge to the punishment of strength, thereby passing from
Purgatory to Hell or the Son to the Father.
179. One should never confound religious good and
evil, whether relative or absolute, with scientific good and evil.
180. To contrast the absolute scientific evil of
weakness with the absolute scientific good of illusion, impotence with
shame,
as one would contrast the Antidevil with
the Antigod, or the Clear Fire of Time
(Satan) with the Clear
Light of the Void (Jehovah).
181. To contrast the relative scientific evil of
ignorance with the relative scientific good of ugliness, poverty with
obscurity, as one would contrast Antiman
with Antiwoman, or the Clear Water of
Volume (Antichrist) with
the Clear Earth of Mass (Antivirgin and/or
Cursed
Whore).
182. One could speak of the Clear Light of the
Void/Space as the 'antiwill to shame'
through
illusion, in contrast to the Clear Fire of Time as the 'antiwill
to impotence' through weakness.
183. Likewise, one could speak of the Clear Earth of
Mass as the 'antiwill to obscurity' through
ugliness,
in contrast to the Clear Water of Volume as the 'antiwill
to poverty' through ignorance.
184. Add 'inner' to antiwill
... and one has the economic parallels to the scientific positions.
185. Add 'outer' to will ... and one has the
political parallels to the religious positions.
186. Like holiness,
clearness can be either 'good' or 'evil', subjective or objective,
depending
whether it is relative to illusion and ugliness on the one hand, or to
weakness
and ignorance on the other hand.
187. When clearness is 'good' or, more specifically,
'antigood' ... it is either of the Clear
Light ...
(absolute) or of the Clear Earth ... (relative). When
clearness
is 'anti-evil' it is either of
the Clear Fire ... (absolute) or of the Clear Water ... (relative).
188. Scientific 'antigood'
begins with the Clear Light ... (absolute) and ends with the Clear Earth ... (relative), thereby regressing from
illusion
to ugliness, or the least perfect inner form to the least perfect outer
form,
the former 'antidivine' and the latter 'antifeminine'.
189. Scientific 'anti-evil' begins with the Clear
Water ... (relative) and ends with the Clear Fire ... (absolute),
thereby
progressing from ignorance to weakness, or the most imperfect inner
content to
the most imperfect outer content, the former 'antimasculine'
and
the
latter 'antidiabolic'.
190. To fall from the antigrace of illusion to the antisin
of ugliness, thereby passing from Antiheaven
to the Antiworld, or the Antispirit
(Jehovah) to the Antivirgin (Cursed Whore).
191. To rise from the
anticrime of ignorance to the antipunishment
of
weakness, thereby passing from Antipurgatory
to Antihell, or the Antison
(Antichrist)
to the Antifather (Satan).
192. Virtue and vice have
less to do with holiness or clearness as such ... than with
subjectivity and
objectivity, being, in effect, alternative terms for 'good' and 'evil'.
193. Hence we should
distinguish between the religious virtues of beauty and truth in
relation to
the Mother and the Holy Ghost, but ... the religious vices of strength
and
knowledge in relation to the Father and the Son.
194. Likewise, we should distinguish between the
scientific virtues or, more correctly, antivirtues
of
illusion and ugliness in relation to the Antispirit
and the Antimother, but ... the scientific
antivices of ignorance and weakness in
relation to the Antison and the Antifather.
195. We should also distinguish, in relation to
politics, between the outer virtues of outer beauty and truth in
relation to
the Outer Mother and the Outer Spirit, but ... the outer vices of outer
strength and knowledge in relation to the Outer Father and the Outer
Son.
196. Likewise, in relation to economics, between the
inner antivirtues of inner illusion and
ugliness in
relation to the Inner Antispirit and the
Inner Antimother, but ... the inner antivices
of inner ignorance and weakness in relation to the Inner Antison
and the Inner Antifather.
197. Whereas the political positions are
characterized by unholiness in relation to
the
'outer', the economic positions are characterized by unclearness in
relation to
the 'inner'.
198. In relation to unholiness,
holiness
is
of course 'inner'. Hence to
distinguish between, say, the Unholy Spirit of Outer Heaven and the
Holy Spirit
of Inner Heaven.
199. In relation to unclearness, clearness is of
course 'outer'. Hence to distinguish
between, say, the Unclear Light of Inner Space and the Clear Light of
Outer
Space (the Void).
200. Generally I leave the 'outer' standings of the
scientific positions, together with the 'inner' standings of the
religious
positions, implicit, in order to avoid or, at any rate, reduce
confusion. Nevertheless the explicit
'inner' standings
of the economic positions do not reflect a superior status over the
implicit
'outer' standings of the scientific positions, since the 'unclear' is
ever
inferior, judged objectively, to the 'clear'.
201. Just so, the 'unholy' is ever inferior, in
subjective terms, to the 'holy', since the explicit 'outer' standings
of the
political positions do not reflect a superior status to the implicit
'inner'
standings of the religious positions.
202. One should not imagine that my use of the term or,
rather, prefix 'anti', as in 'antispirit'
or 'antivirtue', implies that which is
against the noun being
qualified - say, spirit or virtue, as in 'anti-spirit' or 'anti-virtue'. On the contrary, such a prefix is indicative
of the negative mode of spirit, virtue, goodness, etc., as relevant to
a
scientific and/or economic position.
Hence my description of the Clear Light ... as 'antigood'
does not signify that the Clear Light ... is against goodness and
therefore
evil. It simply indicates the negative
mode
of goodness, as germane to the least perfect inner form.
203. Virtue/antivirtue is
always perfect, from least to most via less and more, whereas vice/antivice is always imperfect, from most to least
via more
and less. This is because perfection,
like virtue, has to do with form, whereas imperfection, like vice, is a
manifestation of content - the former subjective and the latter
objective. The Devil, like man, is
imperfect in his
content, while God, like woman, is perfect in his form.
And this irrespective of whether we are
considering the negative or positive modes of devility
and divinity, in relation, as already discussed, to science and
religion. It is also of course applicable
to the
economic and political positions in between.
204. The moral imperfections of the Father and the
Son contrast with the moral perfections of the Mother and the Holy
Spirit ...
as content with form, particles with wavicles,
objectivity
with
subjectivity, evil with good, vice with virtue, folly with
wisdom, and other such equivalent distinctions.
205. The conceptual content (internal) of the Son
contrasts, relatively, with the perceptual form (external) of the
Mother, while
the perceptual content (external) of the Father contrasts, absolutely,
with the
conceptual form (internal) of the Holy Spirit.
Internal imperfection is vis-à-vis external perfection, and
external
imperfection is vis-à-vis internal perfection.
206. The internal
manifestation of external perfection, or beauty, is confidence. Conversely, the external manifestation of
internal perfection, or truth, is calmness.
207. The external
manifestation of internal imperfection, or knowledge, is sobriety. Conversely, the internal manifestation of
external imperfection, or strength, is pride.
208. The conceptual anticontent
of the Antison contrasts, relatively, with
the
perceptual antiform of the Antimother,
while the perceptual anticontent of the Antifather contrasts, absolutely, with the
conceptual antiform of the Antispirit. Inner anti-imperfection
vis-à-vis outer antiperfection and outer
anti-imperfection vis-à-vis inner antiperfection.
209. The internal
manifestation of external antiperfection,
or
ugliness, is shyness. Conversely, the
external manifestation of internal antiperfection,
or
illusion,
is agitation (brightness).
210. The external
manifestation of internal anti-imperfection, or ignorance, is
insobriety. Conversely, the internal
manifestation of
external anti-imperfection, or weakness, is humiliation.
211. Such distinctions, here applicable to religion
and to science respectively, also apply, albeit more relatively, to the
economic and political positions in between, where we are conscious of
explicit
'inner negative' and 'outer positive' options, viz. inner Antison
and outer Son in regard to (inner) ignorance and (outer) knowledge. And so on.
212. Because form is qualitative and content
quantitative, the former appertaining to wavicle
perfection and the latter to particle imperfection, it is not possible
to
evaluate the one from the standpoint of the other - say, beauty from
the
standpoint of knowledge, or truth from the standpoint of strength. That is why any attempt to quantify a
qualitative attribute like beauty is bound to fail, since beauty must
forever
remain unquantifiable in view of its subjective quality.
Worse, such a procedure, as in the case of
so-called 'beauty contests', is an insult to the subject of
quantification, in
this case woman, since an effective subversion of the qualitative from
a
masculine, and therefore quantitative, point of view.
In attempting to quantify beauty, man shows
disrespect for the qualitative, which is
but a
reflection of the subservience in which woman, and hence the World, has
traditionally been held.
213. It would be no less absurd for the Devil to
judge God from his quantitative point of view ... than (it is) for man
to judge
woman on such a basis, overlooking or ignoring the threat to her
self-respect
which such a paradoxical procedure implies.
Doubtless women are far less inclined to judge each other on
quantitative terms ... where beauty is concerned!
214. The genuine aesthete is one for whom
form takes considerable precedence over content in the
execution of his/her art. In fact, the
more form and the less content ... the greater the artist.
215. Art, and therefore beauty, ends where religion,
and hence truth, begins - in the most perfect inner form.
Beauty is no more truth ... than art is
religion or woman ... God. Beauty, like
art,
will have to be vanquished by truth, if Heaven is to replace the World
and religion come into its own on the most
perfect internal
terms.
216. The philosopher is the
only writer, or literary figure, who stands beyond the World ... like
God
beyond woman or religion beyond art, transcending beauty in his
commitment to
truth. Whereas the poet is an artist,
the literary artist par
excellence, the philosopher is a
deist, a believer in his own inner divinity and consequent right to
enlighten.
217. Just as only the masculinity of phenomenal
objectivity can be damned to the Devil, the diabolic realm of noumenal objectivity, so only the femininity of
phenomenal
subjectivity can be saved to God, the divine realm of noumenal
subjectivity. Hence whilst it would not
be true to say that man is the Devil or woman ... God, nonetheless it
is much
more likely that man will be damned to the Devil and woman saved to God
than
vice versa, since the masculine generally predominates in men and the
feminine
in women.
218. An androgynous balance between masculinity and
femininity notwithstanding, man is by definition that which is more
masculine
than feminine, and woman, by contrast, that which is more feminine than
masculine. In the one case, the relative
imperfection of internal content preponderates over the relative
perfection of
external form; in the other case, the relative perfection of external
form
preponderates over the relative imperfection of internal content. Woman is indeed man's 'better half', though
her perfection, being external, is of sin in the 'will to
fame/fulfilment'
through beauty, rather than, like man, the imperfection of crime in the
'will
to wealth' through knowledge, which, being internal, panders to the
masculine
delusion of moral superiority - a delusion institutionalized by the
Christian
Church, particularly in its nonconformist manifestation, through the
person of
Christ, the Man-God whose defiance of woman, and hence the World, leads
back
towards the Father and the punishing Fundamentalism of a 'will to
power'
through strength. In other words, to
that which, as the religious Devil, is the furthest removed from the
graceful
Transcendentalism of the 'will to glory' through truth, the absolute
salvation
in the most perfect inner form of religious God, which I have termed
and
maintain to be the Holy Spirit of Heaven.
219. Those who have said: 'No man comes to the
Father except through the Son' spoke rightly; for, indeed, the Father
is where
the Son can and does lead to, as Purgatory is eclipsed by Hell. What I say, however, is this: 'No woman comes
to the Holy Spirit ... except through the Mother, as the World is
transcended
by Heaven.' I do not say 'man'; for that
would be a contradiction in terms and could also be taken to imply that
Heaven
can be achieved via the World, i.e. through sex, which is anything but
the
case, since sex is of the World. No, I
say 'woman', or those for whom the feminine takes precedence over the
masculine, phenomenal subjectivity over phenomenal objectivity, perfect
external
form over imperfect internal content. To
approach the noumenal subjectivity of God
... one
must first of all be phenomenally subjective.
For only then can one be saved from the sinfulness of one's
worldly
status to the grace of the heavenly Beyond,
becoming
divine. And this can only happen via the
Second Coming, not via the Son or any other manifestation of
purgatorial
aloofness all too capable of degenerating towards the Father. For wherever the Father is, salvation is not
to be found. Only damnation ... in the
Fundamentalism of the heart's passion!
220. When the Church claims that 'Christ saves', one
has good reason to be sceptical if not deeply cynical.
For where the Church is, there, too, stands
the Father, and where the Father is ... there can be no salvation but
only
damnation, the damnation of Purgatory to Hell, of the intellect to the
soul,
the brain to the heart, the Son to the Father.
Hence anyone who accepts Christ through the Church also accepts,
later
if not sooner, His Father, and is accordingly damned to the
Fundamentalism of
the 'will to power' through strength.
The Church is a lie, and anyone who accepts this lie, the lie
that
'Christ saves', will never know the truth, but continue
to flounder in the moral evil of Father-dominated religion.
221. Of course, the
original Christ and the 'Church Christ' are not identical, nor could
they ever
be so! The original Christ said that
anyone who wished to follow him into the 'Kingdom Within' would have to
abandon
father, mother, sister, brother, etc., and live only for and in the
self. The 'Church Christ', by contrast, is
surrounded and even dominated by the Father and/or Mother, depending on
His
denomination. Consequently, He does not
stand out as a particularly good example of spiritual freedom.
222. But what of the Second
Coming, or he who regards himself in such a Messianic light, without
making the
silly mistake of imagining that he is literally Christ, or that Christ
will
literally return to the World? Such a man
likes to think that the historical Christ was 'forsaken' by the Father
for
having effectively turned against the Father (or was it the
Creator/Jehovah?)
in his advocacy of the 'Kingdom Within', and thus his resurrection -
which of
course this man regards in metaphorical terms - was accordingly not
back to the
Father but on towards the Holy Spirit in what could (again
metaphorically) be
regarded as a clean break with everything cosmic or fundamentalist or
Creator-based. Now if this Christ were
literally to return to the World as the Second Coming, he would come
not in the
Father's name, as he originally came, but in the name of the Holy
Spirit, from
whence he had returned to the World with the express purpose of saving
it to
the Heaven which he had known, and known, moreover, in defiance of and
opposition to the Father.
223. Now, naturally, such a literal Christ will not
and cannot return; for metaphors and factual reality are two entirely
different
things. But - and this is the crucial
point! - he who loosely corresponds to a Second Coming knows himself,
with good
reason, to be unequivocally affirmative of the Holy Spirit, and thus
akin to
one who has dallied long in a realm which is as far removed from the
Father ...
as it is possible to be. Such a man
says: 'One cannot achieve salvation except through me, since I lead you
not
back to the Father but on ... from the Mother ... to the Holy Spirit of
Heaven,
the definitive divinity of a being supreme.
No 'Church Christ' can do this, which is precisely why you have
need of
a Second Coming if you are to be saved to the heavenly Beyond.
224. Ironically, Christianity, or the Church
Fathers, had need of the Father as a platform from which to launch
Christ into
the world, since He would not have stood out from men as a deity had He
not
been 'blessed' with providential sanction.
But, in reality, the historical Christ was a 'naughty boy' who
effectively rejected His Father in pursuance of the 'Kingdom Within',
the '
225. So there is, or rather was, a certain logic to
the concept of the Crucified Christ being 'forsaken' by the Father,
since he
had effectively broken with the 'Kingdom Without' and thus could not
expect to
return to it. That is why Christ was
significant. Such a man offers one hope
of a better world, a world owing nothing to the cosmic heavens of
divine
precedence, particularly since such a precedence is less germane to the
Father
(a Christian invention relative to Christ and having its throne, so to
speak,
in the heart) than to the Creator (of the Universe), i.e. a scientific
divinity
of which Jehovah is the Judaic manifestation and the Clear Light of the
Void
the Hindu manifestation, the former a more devolved, and thus
anthropomorphic,
divinity than the latter.
226. Of course, the original Christ would have
related to Jehovah, not the Father, since the latter is unique to
Christianity
as a fundamentalist modification of idealistic precedence.
It is only the 'Church Christ' who relates to
the Father, and He does so much less as a rebel against an earlier
divinity
than as the dutiful Son of a kindly Father, thereby perpetuating the
lie of the
Church, to the detriment of true salvation.
Instead of leading away from Jehovah, the 'Church Christ' leads
back to
the Father, the real power behind the Christian throne!
227. The eclipse of Christ
by the Father, of Nonconformism by
Fundamentalism, is
the real tragedy of (in particular) Protestantism, since knowledge
leads to
strength as surely as wealth to power, or man to the Devil. Conversely, the eclipse or, rather,
transcendence of the Mother by the Holy Spirit, of Humanism by
Transcendentalism,
is the hope of Catholicism, since beauty can lead to truth as surely as
fame to
glory, or woman to God. And yet, even
Catholicism is saddled with, and therefore compromised by, the Father,
whose
grip on the Trinity ensures that Fundamentalism continues to be the
dominant
factor in religious affairs, a factor which, due to its autocratic
nature,
cannot be regarded as of insignificant influence on the Church.
228. No more, for that matter, than can the even
more subversive element, from a religious standpoint, of scientific
idealism, as
relevant to Jehovah, and hence the Old Testament, with which religion
returns,
via Fundamentalism, to the crass authoritarianism of Creatorism
and, hence, Creationism. At which point
the hope of salvation ... from the Mother to the Holy Spirit ... must
remain
very remote indeed!
229. It is worth noting that the nature of the
Trinity will differ according to whether autocratic or democratic
criteria,
relative to the type of society in existence, are
preponderant. By which I mean that whereas
the Holy Trinity will be regarded as reflecting the power of the Father
in and
by an autocratic society, with the Son and the Holy Spirit stemming
from the
Father and returning to Him ... in a union of the 'Three in One', or of
the Son
and the Holy Spirit with the Father, the preferred conception in a
democratic
society, by contrast, will be one that affirms, in pluralistic fashion,
the
equality of the Son and the Holy Spirit with the Father in a Trinity
loosely
centred in the Son, the 'One' with whom the other parts of it are
co-existent
on an independent rather than an inclusive basis.
230. Hence whereas an autocratic society will affirm
the dominance of the Father ... in due authoritarian fashion, a
democratic
society will favour a more pluralistic concept of the Trinity which
places
Christ on an equal footing with the Father.
It is from such a standpoint that notions relating to the
greater
desirability and moral superiority of the Holy Spirit can be developed,
albeit
with due regard to the Mother, without whom the reculer
pour mieux sauter
would not be
possible. For a society that stressed
the moral superiority of the Holy Spirit in relation to the Father and
the Son,
making the Father and Son consanguineous with the Holy Spirit, would
simply be
the converse of an autocratic one, call it theocratic or Pentecostalist,
and such a situation, whilst it might be preferable to the other two,
would not
be commensurate with 'Kingdom Come', or the Transcendentalism, in other
words,
of that society which, thanks in no small part to the Mother, would be
beyond
the Trinity altogether, in what I have termed the Holy Spirit of Heaven.
231. Such a transcendental society cannot come to
pass except through the Second Coming, the Messianic means whereby the
Holy Spirit
may be liberated from the Trinity and elevated to the definitive status
of a
divinity supreme. Yet such a supreme
divinity cannot come to pass unless the People democratically will it;
for it
is ultimately the People who become the Holy Spirit of Heaven. The Second Coming is simply its prophet and
provisional embodiment.
232. There is only one afterlife which is true and
eternal, or truly eternal, and that is the afterlife of the Holy Spirit
of
Heaven, wherein consciousness is enhanced in proportion to its
identification
with the inner air upon which it is focused and by which it is lifted
aloft in
a joyful transcendence of the World.
Such a transcendence is of the heavenly Beyond, and ultimately
it will
take place on the eternal plane of divine Transcendentalism, achieving
its peak
in the ultrabeingful contexts of space
centres,
wherein even earthly gravity would have no place. But
there
would undoubtedly be a number of
stages en
route to that ultrabeingful
culmination, of which the post-Human Millennium would be among them. (A subject I have gone into often enough
elsewhere in my oeuvre without wishing or needing to enlarge
upon it
here.) Suffice it to say that, from a
transcendental standpoint, Man is simply a stepping-stone to something
higher,
rather than, as in the humanist contexts, an end-in-himself.
233. Neither the bourgeois humanism of Parliamentary
Democracy nor the proletarian humanism of Social Democracy are greatly
conducive towards the notion that Man is but a stage on the road to
something
higher, since Humanism regards Man as an end-in-himself rather than as
a
stepping-stone to God. In fact,
democratic humanism is the enemy of God, since it is Man who becomes
the
measure of all things, and all things, including religion, must be
tailored to
suit him. The Beyond is not something
that has any real meaning or relevance to a democratic Humanist, for
whom the
World and/or Overworld (bourgeois
Purgatory) is all
that really matters and, not least of all, his stake in it. Once the democratic Humanist has achieved
what he wants in material or real terms, he has no further ambitions. As far as he is concerned, God was something
in the past, not something still to come.
God died so that Man could live.
234. And, in a sense, the
death of Christ on the Cross was the death of God and the birth of
Humanism,
which proclaimed the triumph of
235. Hitherto I would have said that there is only
one afterlife, namely the ongoing salvation of the Holy Spirit of
Heaven in the
coming post-Human Millennium. Now I know
better, and it pleases me to state that there are two if not three
afterlives,
of which the one I subscribe to is by far the best, since the only one
that is
both true and eternal. Yet contrary to
this transcendental afterlife is what may be called the pagan afterlife
of ... the
Clear Light ... in some primal Beyond or, more correctly, Behind,
whilst in
between these two extremes comes what is effectively a Christian
afterlife,
having relevance to the Holy Trinity in its
autocratic-democratic-theocratic
options, options which one must be careful to distinguish from the
idealist and
transcendentalist alternatives, which are less middle-ground than alpha
and
omega.
236. To be light diverging
from a vacuum, as opposed to spirit converging upon a plenum - such is
the
nature of the pagan afterlife, which one can only suppose to be
relevant to
people who, through over-use of their senses, particularly their eyes
and ears,
have led a largely vacuous existence.
Such people may well have spent too much time in front of their
televisions or, more likely, gazing at cinema screens.
Whatever the individual case, the pagan
afterlife (of which Aldous Huxley was
acutely aware)
would entail a sense of one's being en
route, as light, to the
cosmos, presumably towards a star or stars with which some kind of
merging
could be anticipated. However, given the
fact that light diverges from stars and travels through space, the
chances of
one's being overtaken by such powerful light and effectively repulsed
and even
diverted by it ... could only be greater than the converse possibility
... of
one's little quota of light actually making it through to union with
the
nearest or biggest stars....Which sad fact obliges one to concede that
the
probability of one's being returned to the World by incoming light ...
adds a
certain piquancy to the Hindu notion of reincarnation, albeit solely
with
reference to the likelihood of one's not making it through to the Clear
Light,
but having to settle, as light, for a deflection back through space to
the
World again. Ah, what a disappointment
such a fate must be to anyone who had hoped for better things! Clearly, the pagan afterlife has the odds
stacked against it!
237. But so, too, in a way
does the Christian afterlife, the afterlife, I mean, of a certain
subliminal consciousness
of emotions, thoughts, or visions brought about by chemical changes in
the
brain following bodily death. Doubtless,
the cessation of air to the brain does indeed cause the latter to
undergo
chemical changes, and the chances of some kind or degree of awareness
of the
effects of such changes can only be pretty high, in view of the
susceptibility
of brain chemistry to generate mind, as in sleep. Now
whether,
in the event of some subliminal
awareness of these changes, one's mind was brought into contact with
emotional,
intellectual, or visionary stimuli ... would depend, I guess, upon the
nature
of one's brain and the sort of lifestyle one had led whilst alive, and
even up
to and including one's death. Would it
be the soul of the Father in emotions, or the intellect of the Son in
thoughts,
or possibly even the spirit of the Holy Ghost in visions?
In other words, would this subliminal
awareness of chemical changes in the brain be exposed to a purgatorial
Hell, a
purgatorial Purgatory, or a purgatorial Heaven, or even to all three
together
or successively? That is obviously not a
question for me, or indeed anyone living, to attempt answering, but it
does
suggest to me, at any rate, the likelihood of one or more of these
options for
anyone who had led a relatively purgatorial, or Christian, life whilst
alive,
and who could therefore be expected to experience some form of cerebral
afterlife when dead. But only, it has to
be said, while the brain was not yet in a state of advanced
decomposition or
impending disintegration! Thus only for
a comparatively short period of time - a matter of weeks or, at most, a
few
months ... before total disintegration dissolved the possibility of
even the
faintest subliminal consciousness of chemical metamorphoses. And shorter still for anyone who had opted
for cremation, moving from an emotional purgatory, shall we say, to a
fiery
eclipse in a matter of hours or days, Christ or the Father overtaken by
Satan
even before one had grown properly acclimatized to Purgatory! Ugh!
What folly! How morally ignorant
such people must have been - whilst alive!
238. Yet it now occurs to me that there is,
possibly, an alternative afterlife of the phenomenal sort, one
associated not
with Purgatory but the World, not with Christ, or the Trinity, but the
Mother
... in what could, I suppose, be a dream-like recollection of past
events and
memories of one's life, an afterlife of an altogether more subjective
character, broadly pleasant in the down-to-earth range and nature of
its revelations,
a subliminal consciousness, it may be, of the sort one would more
associate
with the left midbrain than with the right midbrain, an afterlife
arguably more
Catholic than Protestant or, at any rate, more humanist than
nonconformist. Yet it may well be that
those who have lived
more in the body than in the brain will experience, on some subliminal
level, a
sensual metamorphosis more conducive to personal recollections than to
impersonal events. Again, however, this
worldly Heaven would only last until such time as extensive
decomposition had
set-in, eradicating the brain's capacity for self-consciousness. Thus even an earthly burial would not
guarantee the mundane corpse a greatly extended afterlife, its
memory-teeming
brain soon fated for earthly transmutations.
Judged by truly divine criteria, this humanist afterlife is
little
better than the nonconformist one, albeit preferable, all to same, to a
cosmic
eclipse!
239. So I return to my starting point, in regard to
the afterlife, and maintain that only the transcendental path can offer
one the
possibility of Eternal Life, a life lived in and for the spirit in the
most
complete identification with inner air, and that only in relation to
Transcendentalism will there be any prospect of a lasting afterlife or,
rather,
of life evolving towards a spiritual consummation from a basis, in
Social
Transcendentalism, which would be beyond life as we know it today. For the ultimate afterlife begins not in
death but in a new life, and such a post-worldly life can only be
stepped up
and refined upon in the course of its future unfolding.
Eventually, following decades if not
centuries of extensive social engineering, there will be no death as we
know
it, and therefore no pagan, Christian, or mundane afterlives, but
simply a more
intensive stretch of self-realization culminating, it is to be hoped,
in the
most complete manifestation of the Holy Spirit of Heaven.
That which is experiencing Eternal Life will
have no need of such afterlives as I have briefly documented here. He or, rather, it will be their refutation.
240. In a sense, one could say that whereas the
writer closest in spirit to the pagan, or cosmic, afterlife is the
dramatist,
the philosopher, when true, is the writer for whom the transcendental
afterlife
has most significance, while the Christian and mundane afterlives in
between
those alpha and omega extremes would have relevance to novelists and
poets
respectively, the former, given through knowledge, to the brain, and
the latter
given, through beauty, to the body.
241. One could also argue that whereas the afterlife
of cosmic idealism is essentially upper class, the afterlife of
Christian
purgatory is essentially middle class, the afterlife of mundane
worldliness
essentially working class, and the afterlife of airy transcendentalism
essentially classless - this latter alone according with what is truly
divine,
and hence eternal.
242. More generally, the
cosmic afterlife is of musicians, the Christian afterlife of writers,
the mundane
afterlife of dancers, and the transcendental afterlife of artists.
243. Again, speaking
generally, one could argue that the cosmic afterlife is for scientists,
the
Christian afterlife for economists, the mundane afterlife for
politicians, and
the transcendental afterlife for priests.
244. It would also seem that whereas the cosmic
afterlife is of the backbrain/subconscious,
the
Christian
afterlife is of the right midbrain/conscious, the mundane
afterlife
of the left midbrain/unconscious, and the transcendental afterlife of
the
forebrain/superconscious.
245. From the cosmic afterlife of the Devil to the
transcendental afterlife of God via the Christian afterlife of man and
the
mundane afterlife of woman, as from Hell to Heaven via Purgatory and
the World.
246. If in natural life nightmares are the nearest
thing to the cosmic afterlife, then dreams are the nearest thing to the
mundane
afterlife, visions the nearest thing to the Christian afterlife, and
meditation
the nearest thing to the transcendental afterlife.
247. Nightmares stand to dreams as Hell to the World
or the subconscious to the unconscious, the former objective and the
latter
subjective. One might say that
nightmares are 'big bad dreams' which, in contrast to 'good little
dreams', are
more akin to the sun than to the earth.
248. A similar objective/subjective distinction can
be noted between crime and sin. For
whereas crime is generally objective, i.e. committed against
someone/something,
sin is no less generally subjective, i.e. committed against oneself. That is why murder, for example, is a crime,
whereas suicide is a sin. Likewise theft
is a crime, but gluttony a sin.
249. Television stands to cinema pretty much as the
Father to Satan, which is to say, as the alpha-most point of a
fundamentally
Christian medium vis-à-vis the alpha-most point of a basically Judaic
one. Whereas cinema approximates to the
'Kingdom
Without', TV, by contrast, approximates to the 'Kingdom Within', albeit
as the
fundamentalist antithesis to computers, and strictly within the
artificial
parameters of a technological civilization.
250. Just as Jehovah predates Satan, being anterior
to the Satanic Fall, so silent cinema predates sound cinema, the latter
akin to
a Satanic fall from the primal 'divinity' which, in due idealistic
fashion,
ushered in the age of scientific culture.
251. Television was, one could argue, the
'Christian' retort to 'Judaic' cinema, the alpha-most part of an
artificial
'Inner Kingdom' which is composed of radio (roughly approximating to
Christ),
video (approximating to the Mother), and, latterly, computers
(approximating to
the Holy Ghost).
252. For everything natural
there is eventually something artificial which both complements and
eclipses
it, pretty much on the basis of an old brain/new brain dichotomy. For big dreams, or nightmares, there is
cinema, while for little dreams, or pleasingly subjective dreams, there
is
video. For emotional fantasies there is
television, for thoughts there is radio, and for visionary
hallucinations there
is computing, including Virtual Reality, not to mention hallucinogens
like
LSD. There may even one day be
artificial meditation for natural meditation, which would presumably
involve
recourse to artificial oxygen and breathing masks, with or without the
aid of
special body harnesses to lift one clear of the ground in a
levitation-like
defiance of gravity.
253. It was doubtless inevitable that, in rejecting
Jehovah through Christ, the Christians should come to accept the Father
instead, and so gravitate to the 'Kingdom Within' at its alpha-most and
therefore fundamentalist point, thereby settling for a religious Devil
as
opposed, like Jehovah, to a scientific God.
Or, in bodily terms, for the heart as opposed to the eyes
(including, at
the back of Judaic anthropomorphism, the rather more primal Hindu
idealism of
the Clear Light ... with its 'Third Eye' situated in the pineal gland). Doubtless, Jewish reluctance to embrace
Christ or, rather, Christianity ... derived, in no small measure, from
the distaste
with which a people long accustomed to scientific divinity felt,
consciously or
unconsciously, for religious fundamentalism, the Father being, in
effect, the
religious equivalent of the scientific Devil, or Satan.
For how can one reject Satan and embrace his
religious equivalence, trading scientific idealism for religious
fundamentalism? Even Christ, the
historical rebel against Jehovah, would not have embraced the Father
instead. His 'Kingdom Within' was rather
closer to the
lungs than to the heart, and thus would have had effect to the Holy
Spirit,
since one does not naturally embrace the heart if one has been
accustomed to an
idealistic tradition. Such
fundamentalism ties-in, as I have intimated, with naturalism, and thus
presupposes a pagan tradition, the sort of tradition which, rooted in
the sun
(the Judaic Satan), finds its 'inner' counterpart not in the lungs but
in the
heart, i.e. the Father, and thus at a vampire-like remove from solar
flame. Christ would not have advocated
some fundamentalist equivalent of Count Dracula as the religious
antidote to
the sun. On the contrary, his salvation
was of the spirit within, which is the religious antidote to the light
without. It was for denying the tradition
which, in
Judaism, clung to that light, however, that Christ was killed or, at
any rate,
rejected by the Jews.
254. From the eccentricity of the cosmic afterlife
(of the Clear Light of the Void) to the psychocentricity
of the transcendental afterlife (of the Holy Spirit of Heaven) via the
egocentricity
of the Christian afterlife (of the Father-Son-Holy Ghost) and the
concentricity
of the mundane afterlife (of the Mother).
255. From the eccentric backbrain/subconscious to the psychocentric
forebrain/superconscious via the egocentric
right midbrain/conscious
and the concentric left midbrain/unconscious.
256. 'Christ in Judgement' is indeed an apt
reflection of the 'Christian afterlife', in which chemical changes in
the brain
following death may centre in thoughts (Christ) or cause one to be
damned
(relatively) to emotions (the Father) or saved (relatively) to visions
(the
Holy Ghost), depending which way, if any, the judgmental balance (of
purgatorial egocentricity) tips. Either
way, the result would not be Hell per
se or Heaven per se,
but purgatorial Hell (the Father) and/or purgatorial Heaven (the Holy
Ghost),
with the thoughtful middle-ground of Purgatory per se doubtless
capable
of a bias (depending on the nature of the thoughts) towards what could
be
called hellish Purgatory (negative Christ) or heavenly Purgatory
(positive
Christ) ... on the borderline, as it were, with the more radical
purgatorial
extremes.
257. In a way, the 'Christian afterlife' is akin to
classical music, the intellectualized music of a purgatorial
disposition, which
is roughly divisible, on a trinitarian
basis, between
operas, symphonies, and concertos - operas being emotional, and
therefore
closer to the Father; symphonies intellectual, and therefore closer to
the Son;
and concertos visionary, and therefore closer to the Holy Ghost. But such 'classical music' finds itself
flanked by the more extreme musical forms of Jazz and Folk, the former
reflective of a mystical idealism, and the latter reflective (at its uilleann-pipes best) of a gnostical
transcendentalism, both of which stand outside the Christian tradition
as, in
some sense, the alpha and omega of music.
258. Notice how Jazz works up a rhythmic frenzy in
what, to Christian ears, may seem like excessive percussion ... in
order to
launch, as though from a particle base, the musical light which issues,
in
centrifugal divergence, from brass instruments ... as 'brass-light'
flees the
vacuous particles so barbarously engineered by a variety of percussion
instruments. Jazz is virtually the
musical corollary of cosmic mysticism and thus of a senses-based
lifestyle
which portends, if pursued vigorously enough, the possibility of a
mystical
afterlife in which, inevitably, light is the prevailing element.
259. Remember that light stands to spirit as
illusion to truth, and that those who, through moral primitivity,
pursue a light-oriented lifestyle do so as adherents of scientific
idealism (if
not naturalism) as opposed to religious transcendentalism.
Theirs is the mystical Hell which, in the
cosmos, stands at the farthest possible remove from the gnostical
Heaven, the true heaven of the airy lightness of a joy supreme. Theirs is the Jazz of 'brass-light', rather
than the Folk of 'pipe-air'.
260. One could argue that if a Jazz person is more
or less predestined for the cosmic afterlife, then a Rock person is in
some
sense predestined for the mundane afterlife, the afterlife we
characterized as
having a correlation with memory, since Rock is no less a music of the
World
... than Jazz a netherworldly form of
music. And so we can safely assume that
Rock people,
being more given to the darkness of worldly heaviness than to the speed
of
cosmic light, will be disposed, if consistently heavy, to what we
characterized
as the mundane (as opposed to purgatorial) afterlife, the more
subjective
afterlife which, though also following from chemical changes in the
brain of
the recently deceased, would tend to root subliminal consciousness in
the
phenomenal self and its bodily experiences and/or memories. Such a mundane afterlife would be closer, in
effect, to the transcendental afterlife of post-human futurity ... than
to the
properly Christian afterlife above ... in the more objective realm of
Trinitarian cerebration, given its subjective nature.
Beauty, after all, is closer to truth than
knowledge which, in due purgatorial fashion, intimates of possibilities
having
a basis in strength, and hence the Father.
In fact, the purgatorial Christ, though separate from the
Father, is
likely to incline more towards the strength of the Father than towards
the
'visionary truth' of the Holy Ghost, given the fatal attraction which
strength,
or almighty power, exerts on knowledge, and thus of emotion on the
intellect. The scales of purgatorial
Judgement are
tipped against the Holy Ghost within the Trinitarian framework. And so much so, that the Christian afterlife
is likely to be much less satisfactory than the mundane one which,
through the
left midbrain, should remain rooted in the subjectivity of the Mother,
not veer
off towards the greater objectivity (noumenal)
of
the
Father, following a brief dalliance of posthumous consciousness with
the
phenomenal objectivity, in thought, of Christ - knowledge leading to
strength
no less surely than ... beauty to truth.
261. But true truth, being
of the Holy Spirit of Heaven, can only follow from a post-worldly
basis, the
basis of 'Kingdom Come' established at the Mother's, and therefore the
World's,
expense ... in due transcendental fashion.
For this, the World has need of the Second Coming, without whom no salvation from the World to the heavenly
Beyond of a
transcendental afterlife is possible.
For this afterlife does not follow death in the usual posthumous
sense,
but presupposes a new life established by the Second Coming which will
ultimately prevent death and therefore the possibility of any of the
traditional afterlives ever happening again.
Such a transcendental afterlife is only possible on the basis of
Eternal
Life, which should follow, needless to say, from an acceptance, by the
People,
of the teachings of he who corresponds to a Second Coming.
Only when his philosophy has been accepted
... will the way be clear for a Life Everlasting ... lived by life
forms that
will not die but live in the joyful lightness of the Holy Spirit of
Heaven,
being without end.
262. Now that I have had a chance to reflect upon
the above, it strikes me that, in contrast to traditional notions
concerning
the Holy Trinity and salvation and/or damnation through Christ, a
person who
was destined for the mundane afterlife of the Mother, being of a
worldly
disposition, would stand a better chance of passing from the phenomenal
subjectivity of dream-like memories to the noumenal
subjectivity of purgatorial Heaven (in which, we may suppose, visionary
experience would be paramount) ... than one who, encountering the
Christian
afterlife, went straight to Purgatory.
For in the latter instance the pull of the Father, as from
thoughts to
emotions, would be stronger than the possibility of visionary salvation
in the
Holy Ghost, and, as such, one can only conclude the likelihood of one's
passing
from the phenomenal objectivity of the Son to the noumenal
objectivity of the Father, as from Purgatory per
se to purgatorial
Hell, to be greater. That being the
case, purgatorial Heaven could only be embraced, it seems to me, via
the
Mother, which is to say via the mundane realm of phenomenal
subjectivity, and
thus via what I have termed the mundane afterlife.
263. Consequently we can have no confidence with the
sort of paradoxical logic which would suggest, in traditional
eschatological
fashion, that one could pass from the phenomenal objectivity of a
'Christ in
Judgement' to the noumenal subjectivity of
the Holy
Ghost. The chances of that happening
must be pretty remote; indeed, as remote as it would be to pass from
the
phenomenal subjectivity of the Mother to the noumenal
objectivity of the Father, as though from the World to Hell or, at any
rate,
the purgatorial hell of an emotional self-conflagration.
For Hell per
se is, as I have
already argued, more a realm of cosmic mysticism than of emotional
fundamentalism. Just as Heaven per
se is more a realm of spiritual gnosticism
than of visionary transcendentalism.
Alas, even if one does pass from the Mother to the Holy Ghost
with
death, progressing from beauty to truth, such a purgatorial Heaven is
no more
eternal ... in the sense of lasting for ever ... than would be the
purgatorial
Hell which stems, in all probability, from the thoughtful Son, like
strength
from knowledge. It would only last as
long as the brain does when, due to death, it passes through a series
of
chemical changes en route to final decomposition.
It may be the 'best of a bad job' rather than
the 'worst of a good one', so to speak, but it is still far from being
the
'best of a good job' in the eternity of true Heaven which, beyond the
sphere of
cerebral metamorphoses, lies in the transmutation of mankind towards
the
post-human realm of millennial futurity and the establishment, under
Messianic
auspices, of the Holy Spirit of Heaven in ever more perfect
manifestations of
its heavenly unfolding. A purgatorial
salvation in the Holy Ghost may be better than a purgatorial damnation
in the
Father, but it must pale to insignificance beside the heavenly
salvation which
only the Second Coming can offer ... as he sets out his will in the
name of the
Holy Spirit of Heaven, or that which, as the truth, is antithetical to
the
Clear Light of the Void, and hence to all mystical illusions. Only the truth liberates, and it liberates,
above all, from the World and its beautiful lie.
264. 'Beautiful people' are capable of grasping the
Truth, but generally they prefer the lie of their own phenomenal
subjectivity
to the truth of the noumenal subjectivity
which lies
beyond them in the transcendental realm of supreme
being. Especially is this so in
relation to the
pressures of knowledge and strength which can be brought to bear upon
them,
chaining them to their phenomenal selves.
265. Probably it would be mistaken to presume that
beauty is happy to live with knowledge and strength, even though most
of the
time it of course does so. The truth or,
rather, fact of the matter is that beauty is compelled to live
with
knowledge and strength, just as ugliness is compelled to live
with
ignorance and weakness. Remove knowledge
and strength from beauty ... and beauty would be obliged to re-evaluate
itself
in relation to truth. For there is no
reason why beauty should be overconcerned
with truth
whilst it is yet subject to the twin pressures of knowledge and
strength,
neither of which, in practical terms, are even remotely concerned with
truth. Truth will only appeal to beauty
when it is no longer compelled to bow down before knowledge and
strength. Only then will beauty be able to
deny itself
and, in denying the World, be resurrected to the eternal life of
heavenly
Truth.
266. Unlike beauty, which is capable of
understanding truth but generally prefers or, more correctly, is
obliged by
circumstances outside its control to deny truth, thus propagating the
famous
lie of its own divinity, neither knowledge nor strength are capable of
understanding or leading to truth, although this fact does not prevent
either
of these objective accomplishments from regarding what they stand for
as truth,
as when both religious nonconformism and
fundamentalism claim to represent the Truth.
Nothing, however, could be further from the truth, but then that
is only
something the Truth could know, just as it would know, through its
divine
mediator, that falsity is the name given by truth to the spurious
claims of
knowledge and strength that they are in fact one and the same as truth. Unlike the lie which, as we have seen, is
germane to beauty, neither knowledge nor strength is capable of denying
the
truth because they are incapable of grasping it to begin with! All they can do is claim to be the
truth, and in that they are false. When
such falsity parades itself as truth we get bigotry; for the bigot is
one who
claims to be what he is not. He claims
to represent the truth, but in actuality he is representing knowledge
or
strength, as the case may be, and those who are one with the truth can
immediately see through him to the falsehood of his claim.
Even the habitual liar, bogged down in her
own beauty, can see through him to the falsehood beneath.
The chances are, however, that, unlike the
truthful ones, she will not endeavour to expose this falsity but will
accommodate
herself to it as best she can, if only to protect the lie of her beauty
from
the threat of truth or, more likely, wrath of knowledge and strength.
267. Whereas falsity is that which poses as what it
is not and the lie is that which rejects what it knows to be the truth,
illusion is neither false nor lying but simply incapable of the truth,
since
too far removed from it in the alpha of a mystical light.
Illusion does not pose as the truth; for it
knows nothing of the truth or of the fact that such a thing,
accomplishment, or
whatever could ever exist (unlike knowledge and strength which, despite
their
constitutional inability to comprehend it, at least know that somewhere
or
other, compliments of the Trinity, there is such a value). No, illusion is not falsity, but that which
projects itself onto the World, calling the World after its own
illusory nature
(Maya). Illusion sees only illusion, but
it mistakes what it sees for the illusion when, in actuality, it is
itself
illusory and incapable, in consequence, of self-reflection. It shoots out from the particle-inspired
vacuums at the roots of idealistic space, spreading its light wherever
it goes
and blinding itself to the reality of the World. It
sees
only light, and in the light it is
consumed by illusion.
268. Illusory is the God (Jehovah) that stems from
the light of cosmic space, but false are the Gods (the Father/the Son)
that
appertain to strength and knowledge, and claim truth for themselves or,
more
correctly, their not-selves through soul and mind, while mendacious is
the God(dess)
who appertains to beauty
and, through love of the flesh, rejects truth in the interests of the
Son. I speak, naturally, of the Mother.
269. If beauty, to repeat, co-exists with knowledge and
strength, it is less because it wants to than because it has to, and
the same,
of course, applies to ugliness in relation to ignorance and weakness.
270. A musical paradigm of beauty co-existing with
knowledge and strength ... would be of a group comprising of violin,
organ, and
hand percussion. Conversely, a musical
or, more correctly, antimusical paradigm
of ugliness
co-existing with ignorance and weakness ... would be of a group
comprised of
guitar, piano, and drums.
271. Just as the violin is a beautiful instrument on
account of its attractive (bowing) technique, so the guitar is an ugly
instrument by dint of its reliance on a reactive (strumming/picking)
technique. One could see this as a
humanist/realist dichotomy, as between (electron) wavicles
and particles in relation to the World.
272. Just as the organ is an attractive instrument
on account of its attractive (sustain) technique, so the piano is a
reactive
(percussive) instrument by dint of its use of wire-striking hammers. One could see this as a deist/materialist
dichotomy, as between (neutron) wavicles
and
particles in relation to the purgatorial Overworld.
273. Just as hand percussion implies recourse to an
attractive technique, in which the palms and fingers of the
percussionist's hands
gently strike the skin of his percussion instruments, so drums imply a
reactive
technique by dint of their reliance on drumsticks.
One could see this as a
fundamentalist/naturalist dichotomy, as between (proton) wavicles
and particles in relation to the diabolic Netherworld.
274. The beauty of the flesh vis-à-vis the knowledge
of the brain and the strength of the heart ... in the case of the
Mother
vis-à-vis the Son and the Father, or violins vis-à-vis organs and hand
percussion. Conversely,
the
ugliness
of the earth vis-à-vis the ignorance of the moon and the
weakness
of the sun ... in the case of what we may call the Antimother
vis-à-vis the Antison and the Antifather,
or guitars vis-à-vis pianos and drums.
275. No less than beauty, knowledge, strength, and
truth can be inner or outer, religious or political, so ugliness,
ignorance,
weakness, and illusion can be inner or outer, economic or scientific.
276. As illogical to speak of beauty, knowledge,
strength, and truth in relation to economics or science ... as to speak
of
ugliness, ignorance, weakness, and illusion in relation to religion or
politics.
277. Generally speaking, men are relatively evil and
women, by contrast, relatively good, which is to say, objective and
subjective
on phenomenal terms, whereas the Devil is absolutely evil and God, by
contrast,
absolutely good, which is to say, objective and subjective on noumenal terms. One
cannot argue, ignoring gender, that 'human nature' is this or that,
i.e. good
or evil. Nature, in the mundane sense,
is generally good, because reflecting the subjectivity of the World,
but human
beings are divisible between those who are closer to nature and those
who
reject nature in the interests, more usually, of civilization. In other words, between
good, more usually recognizable as feminine, and evil, more usually
recognizable as masculine. Thus
either there is no one 'human nature' or, if there is, it is a nature
that
should be identified with the feminine, and hence woman, rather than
with the
masculine.
278. Considering that boys are generally brought up
to play at being soldiers, with toy guns, and girls generally raised,
by
contrast, to play at being mothers, with dolls, one would not have to
be an
alien from outer space to perceive that the one gender was basically
evil and
the other gender good. And so it
remains, by and large, throughout life.
Men, with few exceptions, remain evil and women ... good - the
former
objective and the latter subjective.
Such is the rule of gender, which reflects a distinction between
civilization and nature.
279. When taken to its noumenal
extremes, i.e. when hellish and heavenly criteria are at issue, then it
follows
that the distinction is between barbarism and culture, the former
diabolic and
the latter divine, in keeping with the more radical manifestations of
objectivity and subjectivity which accrue to the Devil and God.
280. The distinction between free will and natural
determinism ... is likewise a distinction between evil and good,
whether
relatively or absolutely, with regard, that is, to phenomenal or to noumenal options. I
am not free to be good or evil; on the contrary, I am bound, if close
to nature
and the feminine ideal of phenomenal subjectivity, to be good; for that
is what
accords with natural determinism. If I
am free to be anything, it is the freedom to be or, rather, do evil. Freedom is not a moral choice; it is a
compulsion to do evil. The choice lies
in whether one wishes to be good, and thus remain bound to natural
determinism,
or to do evil, and thus express one's freedom.
Also, in a more relative and phenomenal
sense, between
giving goodness and taking evil.
For, in truth, the distinction between being good and doing evil
is of
God and the Devil, whereas the distinction between giving goodness and
taking
evil is of woman and man. In religious
terms, this means that one can only be good, which is to say,
absolutely
subjective, through the Holy Ghost (the Holy Spirit of Heaven); only do
evil,
in absolute objectivity, through the Father (the Holy Soul of Hell);
only give
goodness, in relative subjectivity, through the Mother (the Holy Will
of the
World); only take evil, in relative objectivity, through the Son (the
Holy Mind
of Purgatory). In political terms it
means pretty much the same thing on an outer, or external, basis. In scientific terms, however, it means that
one can only be antigood, or absolutely
subjective,
through the Antispirit (the Clear Light of
the Void);
only do anti-evil, in absolute objectivity, through the Antifather
(the Clear Fire of Time); only give antigoodness,
in
relative
subjectivity, through the Antimother
(the
Clear Soil of Mass); only take anti-evil, in relative objectivity,
through the Antison (the Clear Water of
Volume). In economic terms it means pretty
much the
same thing on an inner, or internal, basis.
281. He/she who is most bound to subjectivity is the
most good. Conversely, he/she who is
most free in objectivity is the most evil.
Goodness begins in the World and ends in Heaven.
Evil begins in the purgatorial Overworld
and ends in Hell.
From the Mother to the Holy Spirit ... on
the one
hand, and from the Son to the Father on the other hand. Not to mention, negatively, from the Antimother to the Antispirit
on
the one hand, and from the Antichrist to the Antifather
(Satan) on the other hand.
282. To contrast the negative phenomenal self of the
Antimother (whether externally or
internally, in
relation to realist science or to socialist economics) with the
positive
phenomenal self of the Mother (whether externally or internally, in
relation to
republican politics or to humanist religion).
283. Likewise to contrast the negative noumenal self of the Antispirit
(whether externally or internally, in relation to idealist science or
to corporate
economics) with the positive noumenal self
of the
Holy Spirit (whether externally or internally, in relation to
totalitarian
politics or to transcendentalist religion).
284. Conversely, to contrast the negative noumenal not-self of the Antifather
(whether externally or internally, in relation to naturalist science or
to
communist economics) with the positive noumenal
not-self of the Father (whether externally or internally, in relation
to
authoritarian politics or to fundamentalist religion).
285. Likewise to contrast the negative phenomenal
not-self of the Antison (whether
externally or
internally, in relation to materialist science or to capitalist
economics) with
the positive phenomenal not-self of the Son (whether externally or
internally,
in relation to parliamentary politics or to nonconformist religion).
286. Civilization is a manifestation of free will,
as, to a greater extent, is barbarism.
Nature, by contrast, is a manifestation of natural determinism,
as, to a
greater extent, is culture.
287. Christ presides over civilization and the
Father over barbarism, while the Mother presides over nature and the
Holy
Spirit ... over culture.
288. Conversely, it could be argued that the
Antichrist presides over anticivilization
and the Antifather over antibarbarism,
while the Antimother presides over antinature and the Antispirit
over anticulture.
289. The civilization over
which Christ presides, in both outer and inner manifestations, is
parliamentary
(politics) and nonconformist (religion), and is thus symptomatic of
relative
free will (phenomenal). By contrast, the
barbarism over which the Father presides, both outer and inner, is
authoritarian (politics) and fundamentalist (religion), and is thus
symptomatic
of absolute free will (noumenal).
290. The nature over which
the Mother presides, in both outer and inner manifestations, is
republican
(politics) and humanist (religion), and is thus symptomatic of relative
natural
determinism (phenomenal). By contrast,
the culture over which the Holy Spirit presides, both outer and inner,
is
totalitarian (politics) and transcendentalist (religion), and is thus
symptomatic of absolute natural determinism (noumenal).
291. Conversely, the anticulture
over which the Antispirit presides, in
both outer and
inner manifestations, is idealistic (science) and corporate
(economics), and is
thus symptomatic of absolute antinatural
determinism
(noumenal). By
contrast, the antinature over which the Antimother presides, both outer and inner, is
realistic
(science) and socialistic (economics), and is thus symptomatic of
relative antinatural determinism
(phenomenal).
292. The antibarbarism
over which the Antifather
presides, in both outer and inner manifestations, is naturalistic
(science) and
communistic (economics), and is thus symptomatic of absolute free antiwill (noumenal). By contrast, the anticivilization
over which the Antichrist presides, both outer and inner, is
materialistic
(science) and capitalistic (economics), and is thus symptomatic of
relative
free antiwill (phenomenal).
293. Both civilization and anticivilization,
whether
outer
or inner, are germane to the phenomenal not-self, which is
responsible for (the masculine essence of) relative free will. By contrast, both barbarism and antibarbarism, whether outer or inner, are
germane to the noumenal not-self, which is
responsible for (the diabolical
essence of) absolute free will.
294. Both nature and antinature,
whether
outer or inner, are germane to the
phenomenal self, which is responsible for (the feminine essence of)
relative
natural determinism.
By contrast, both culture and anticulture,
whether
outer
or inner, are germane to the noumenal
self, which is responsible for (the divine essence of) absolute natural
determinism.
295. The element of relative free will is the
neutron, both particle and wavicle, with
civilization
appertaining to neutron wavicles on a
molecular basis
in relation to the outer (politics) and on an elemental basis in
relation to
the inner (religion), but anticivilization
appertaining
to neutron particles on an elemental basis in relation to the outer
(science)
and on a molecular basis in relation to the inner (economics).
296. The element of absolute free will is the
proton, both particle and wavicle, with
barbarism appertaining
to proton wavicles on a molecular basis in
relation
to the outer (politics) and on an elemental basis in relation to the
inner
(religion), but antibarbarism appertaining
to proton
particles on an elemental basis in relation to the outer (science) and
on a
molecular basis in relation to the inner (economics).
297. The element of relative natural determinism is
the electron, both particle and wavicle,
with nature
appertaining to electron wavicles on a
molecular
basis in relation to the outer (politics) and on an elemental basis in
relation
to the inner (religion), but antinature
appertaining
to electron particles on an elemental basis in relation to the outer
(science)
and on a molecular basis in relation to the inner (economics).
298. The element of absolute natural determinism is
the photon, both particle and wavicle,
with culture
appertaining to photon wavicles on a
molecular basis
in relation to the outer (politics) and on an elemental basis in
relation to
the inner (religion), but anticulture
appertaining to
photon particles on an elemental basis in relation to the outer
(science) and
on a molecular basis in relation to the inner (economics).
299. From the absolute free will of the Devil
(Father) to the absolute natural determinism of God (Holy Spirit) via
the
relative free will of man (Christ) and the relative natural determinism
of
woman (Mother).
300. From the absolute free antiwill
of the Antidevil (Satan) to the absolute antinatural determinism of Antigod
(Jehovah) via the relative free antiwill
of antiman (Antichrist) and the relative antinatural
determinism of antiwoman (Antimother).
301. From protons to photons via neutrons and
electrons, in both particle and wavicle,
as well as
elemental and molecular (for we should not overlook the intermediate
positions,
relative to politics and economics, of 'outer-pro' and 'inner-anti')
terms.
302. What distinguishes the objective from the
subjective, or vice versa, in elemental terms ... is the size of the
particle. For, in truth, there can no
more be wavicles without particles than
... particles
without wavicles.
The crucial distinction between the two contexts, e.g. science
and
economics in regard to the objective, and politics and religion in
regard to
the subjective, is that the former will have larger, and therefore
cruder,
particles than the latter, making for a more objective bias overall. One could say that such 'subjectivity' as
accrues, via wavicles, to the larger
particles of
science and economics is forever subordinate, like a conscience, to the
preponderating objectivity, while such 'objectivity', by contrast, as
accrues
to the smaller particles of politics and religion is forever
subordinate, like
an id, to the preponderating subjectivity of their wavicle
essence.
303. Whereas the largest and crudest particles are
protons, the smallest and smoothest particles are photons.
Neutrons and electrons come somewhere in
between - the former large and the latter small.
304. Protons in the new brain will, as a rule, be
smaller (though still comparatively large) than their old-brain
counterparts,
while, conversely, photons in the old brain will be larger (though
still
comparatively small) than their new-brain counterparts.
305. Likewise, neutrons in the new brain will, as a
rule, be smaller (though still comparatively large) than their
old-brain
counterparts, while, conversely, electrons in the old brain will be
larger
(though still comparatively small) than their new-brain counterparts.
306. From the absolute free will of the backbrain/subconscious to the absolute natural
determinism
of the forebrain/superconscious via the
relative free
will of the right midbrain/conscious and the relative natural
determinism of
the left midbrain/unconscious ... in the new brain.
307. From the absolute free
antiwill of the backbrain/subconscious
to
the
absolute antinatural determinism of
the
forebrain/superconscious via the relative
free antiwill of the right
midbrain/conscious and the relative antinatural
determinism of the left midbrain/unconscious
... in the old brain.
308. From the absolute free will of noumenal
objectivity to the absolute natural determinism of
noumenal subjectivity via the relative free
will of
phenomenal objectivity and the relative natural determinism of
phenomenal
subjectivity, as from Hell to Heaven via Purgatory and the World.
309. From the absolute free will of diabolic
explosions to the absolute natural determinism of divine impressions
via the
relative free will of masculine implosions and the relative natural
determinism
of feminine expressions.
310. The fall of Satan (the Antifather)
from
the
absolute antinatural determinism of
Jehovah
(the Antigod) to the absolute free antiwill of Antihell,
as
from
elemental photon particles to elemental proton particles.
311. The rise of Antichrist (the antiman)
from
the
relative antinatural determinism of
the Antimother (the antiwoman)
to
the
relative free antiwill of Antipurgatory,
as from elemental electron particles to elemental neutron particles.
312. The Antichrist cannot be damned, any more than
Satan can be saved. The scientific
contexts in question do not permit of religious solutions, no more, for
that
matter, than would the 'inner', or economic, manifestations of each
tendency in
regard to molecular particles.
313. The salvation of the sinful (the World) from
the relative natural determinism of the Mother (woman) to the absolute
natural
determinism of Heaven, as from elemental electron wavicles
to elemental photon wavicles.
314. The damnation of the criminal (the purgatorial Overworld) from the relative free will of the
Son (man) to
the absolute free will of Hell, as from elemental neutron wavicles
to elemental proton wavicles.
315. The criminal cannot
fall, any more than the sinful can rise.
The religious contexts in question do not permit of scientific
solutions, no more, for that matter, than would the 'outer', or
political,
manifestations of each tendency in regard to molecular wavicles.
316. The absolute natural determinism of the
new-brain forebrain in molecular regard to political transcendentalism
(totalitarianism) and of the new-mind superconscious
in elemental regard to religious transcendentalism (gnosticism)
contrasts,
as
photon wavicles to particles, with the
absolute antinatural determinism of the
old-mind superconscious in elemental
regard to scientific idealism
(chemistry) and of the old-brain forebrain in molecular regard to
economic
idealism (corporatism).
317. The absolute free will of the new-brain backbrain in molecular regard to political
fundamentalism
(authoritarianism) and of the new-mind subconscious in elemental regard
to
religious fundamentalism (orthodoxy) contrasts, as proton wavicles
to particles, with the absolute free antiwill
of the
old-mind subconscious in elemental regard to scientific naturalism
(physics)
and of the old-brain backbrain in
molecular regard to
economic naturalism (communism).
318. The relative natural determinism of the
new-brain left midbrain in molecular regard to political humanism
(republicanism) and of the new-mind unconscious in elemental regard to
religious humanism (catholicism) contrasts,
as
electron wavicles to particles, with the
relative antinatural determinism of the
old-mind unconscious in
elemental regard to scientific realism (biology) and of the old-brain
left
midbrain in molecular regard to economic realism (socialism).
319. The relative free will of the new-brain right
midbrain in molecular regard to political nonconformism
(parliamentarianism) and of the new-mind conscious in elemental regard
to religious
nonconformism (puritanism)
contrasts,
as
neutron wavicles to particles, with the
relative free antiwill of the old-mind
conscious in
elemental regard to scientific materialism (technology) and of the
old-brain
right midbrain in molecular regard to economic materialism (capitalism).
320. To contrast the time-space of old-mind superconscious absolute antinatural
determinism in elemental photon particles and the volume-space of
old-brain
forebrain absolute antinatural determinism
in
molecular photon particles with the mass-space of new-brain forebrain
absolute
natural determinism in molecular photon wavicles
and
the space-space of new-mind superconscious
absolute
natural determinism in elemental photon wavicles.
321. To contrast the time-time of old-mind
subconscious absolute free antiwill in
elemental
proton particles and the volume-time of old-brain backbrain
absolute free antiwill in molecular proton
particles
with the mass-time of new-brain backbrain
absolute
free will in molecular proton wavicles and
the
space-time of new-mind subconscious absolute free will in elemental
proton wavicles.
322. To contrast the time-mass of old-mind
unconscious relative antinatural
determinism in
elemental electron particles and the volume-mass of old-brain
left-midbrain
relative antinatural determinism in
molecular
electron particles with the mass-mass of new-brain left-midbrain
relative
natural determinism in molecular electron wavicles
and the space-mass of new-mind unconscious relative natural determinism
in elemental
electron wavicles.
323. To contrast the time-volume of old-mind
conscious relative free antiwill in
elemental neutron
particles and the volume-volume of old-brain right-midbrain free antiwill in molecular neutron particles with the
mass-volume
of new-brain right-midbrain relative free will in molecular neutron wavicles and the space-volume of new-mind
conscious
relative free will in elemental neutron wavicles.
