Preview the Centretruths PDF eBook version of ETERNAL LIFE
Op.
62
ETERNAL
LIFE
–
Supernotes
from
Beyond
Cyclic
Philosophy
Copyright
©
2011 John O'Loughlin
____________
CONTENTS
1.
Cycles
1–125
2.
Revaluating
Appendix
_____________
CYCLE
1
1. HEATHEN REVOLT. Protestantism
is
nothing
more than a Heathen revolt against Christianity, viz.
Catholicism.
2. POST-HUMAN PROGRESSIONS.
From the supermen/superbeings of the old
brain to the
suprabeings/ultrabeings of the new brain, as from the backbrain/right
midbrain
to the left midbrain/forebrain.
3. HEATHEN/CHRISTIAN DISTINCTIONS.
To distinguish the Humanities, the Sciences, and the Arts from
the
Divinities, as one would distinguish universities, academies, and
colleges/schools from seminaries, or Heathen knowledge from Christian
knowledge.
4. PROTESTANT/CATHOLIC DISTINCTIONS.
To distinguish the Heathen intellect of the Son, the Heathen
soul of the
Father, and the Heathen will of the Mother from the Christian spirit of
the
Holy Ghost, as one would distinguish Protestantism (in its three main
denominations, viz. Puritanism, Presbyterianism, and Anglicanism) from
Catholicism.
5. TRIANGULAR/PENTAGONAL DISTINCTIONS. To distinguish the inverted triangle of the
Son from the triangle of the Father, and to contrast both of these with
the
pentagon of the Mother, as one would contrast Puritanism and
Presbyterianism
with Anglicanism or, alternatively, Rugby Union and Rugby League with
Association Football.
CYCLE
2
1. HEATHEN FATALITY. Mass
has
a
Heathen fatality to suck-up, almost heliotropically, to Time, like an
audience enrapt by a poetry recital.
2. SEXUAL SUBMISSION. Coitus
exemplifies
the
submission of Mass to Time, like nature to the sun.
3. FATHER TIME. Mass
movements
are
characterized by their almost reverential respect for
military-style
dictatorships.
4. MILLENNIAL EXPECTATION.
When there are no longer men but, following a cyborg-like
transition,
supermen, superbeings, suprabeings, and ultrabeings ... in successive
stages of
post-human, or millennial, salvation.
5. ETERNAL LIFE. Men
die,
but
the life forms of the post-Human Millennium will live for ever ... in
the
Eternal Life of the spirit.
CYCLE
3
1. CONTRASTING QUALITIES.
To
contrast the holiness of World-denying virginity with the emptiness of
the
grave on the one hand, but the emptiness of abortion-affirming vacuity
with the
holiness of transcendental spirituality on the other hand - the former
pair of
contrasts Christian and the latter pair Superchristian.
2. NOUMENAL CONTRASTS. To contrast the
Superhell and Subheaven of
Superheathen primacy with the Subhell and Superheaven of Superchristian
supremacy, as one would contrast the alpha with the omega, the
beginning with
the end.
3. PHENOMENAL INTERMEDIARY.
Christian Hell and Heaven are neither primal nor supreme but
phenomenally intermediate between the noumenal extremes of the
Superheathen and
the Superchristian. In this respect,
they are akin to (though not identical with) the Heathen realms of the
World
and Purgatory, which are also phenomenal.
4. CENTRIFUGAL AGGRESSION.
That man who is full of Heathen expletives will never make a
Christian,
much less a Superchristian!
5. SHADOWS AND GUIDES.
Every
religion has its political shadow and every politics its religious
guide.
CYCLE
4
1. PROTESTANT COROLLARIES.
One
could be forgiven for regarding, within the Heathen triad of Protestant
civilization, Socialism as the political corollary of Anglicanism,
Conservatism
as the political corollary of Puritanism, and Liberalism as the
political
corollary of Presbyterianism.
2. CATHOLIC COROLLARIES.
Likewise one is tempted, within the Christian triad of Catholic
civilization, to regard Communism as the political corollary of Eastern
Orthodoxy, Nazism as the political corollary of Celtic Christianity,
and
Fascism as the political corollary of Roman Catholicism.
3. CHRISTIAN/HEATHEN TRIADS.
This is to distinguish between the Virgin Mary, the Christ
Child, and
the Holy Spirit with regard to the Catholic parallels, but the Mother,
the Son,
and the Father with regard to the Protestant ones - the former
Christian and
the latter Heathen.
4. TRANSCENDENTALIST/FUNDAMENTALIST TRIADS. The Mary Child (of feminism), the Second
Coming, and the Holy Spirit of Heaven would of course constitute the
principal
parts of a Superchristian triad whose religious essence was
transcendentalist,
in contrast to the fundamentalist essence of the Clear Light of the
Void,
Mohammed, and Jehovah within the Superheathen context of a triad more
authoritarian than totalitarian.
5. SUPERHEATHEN. There
is
a
sense in which, compared to the Heathen Father, Mother, and Son,
Jehovah is a
Subfather, the Clear Light of the Void a Supermother, and Mohammed a
Subson, as
relevant to the Superheathen (which is ruled by the Supermother).
6. SUPERCHRISTIAN. Similarly,
there
is
a sense in which, compared to the Christian Virgin Mary, Christ
Child,
and Holy Spirit, the Mary Child is a Subvirgin, the Second Coming a
Superchrist,
and the Holy Spirit of Heaven a Superspirit, as relevant to the
Superchristian
(which is led by the Superspirit).
7. CHRISTIAN PHENOMENALITY.
Neither the Virgin-Mary Hell nor the Holy-Spirit Heaven of
Christianity
is genuinely hellish or heavenly, on account of the fact that, like
Heathenism,
Christianity is less noumenal than phenomenal.
8. CHRISTIAN RELATIVITY.
Hence
the Christian Hell of the Virgin Mary is less subfeminine than
pseudo-feminine
in relation to the Mother and quasi-subfeminine in relation to the Mary
Child,
while the Christian Heaven of the Holy Spirit is less supermasculine
than
pseudo-masculine in relation to the Son and quasi-supermasculine in
relation to
the Holy Spirit of Heaven.
9. GENUINE NOUMENAL EXTREMES.
Only the Superchristian Hell of the Mary Child would be
genuinely
subfeminine, and the Superchristian Heaven of the Holy Spirit of Heaven
genuinely supermasculine, given their noumenal standings in relation to
'Kingdom Come'.
CYCLE
5
1. NOUMENAL VACUUM. Compared
to
the
virginal vacuum (in the womb) of the quasi-subfeminine female, the
psychic vacuum (behind the eyes) of the superfeminine female is
noumenal.
2. OPTICAL PROJECTION.
Behold
the 'mirror Zen' of the superfeminine female as she applies and
contemplates her
eye make-up in selfless objectivity!
3. SELFLESS OBJECTIVITY.
Beware the penetrating eyes of the superfeminine female as she
brings
the mystic allure of her selfless objectivity to bear on potentially
suitable
(submasculine) males.
4. RISING TO THE BAIT.
The
oriental male does not so much fall for women as ... 'suck up' to
superwomen,
particularly where saris are concerned.
5. ORIENTAL SUBMASCULINITY.
The oriental male is less masculine than submasculine in his
deference
to superfeminine females.
6. SUBMASCULINE REALITY.
To
succumb to a superwoman is to be a subman, whether in relation to saris
or
kaftans. This is the traditional
oriental reality.
7. COMPLEMENTARY PLENUMS/VACUUMS.
A vacuum behind the eyes, in oriental fashion, is not
incompatible with
a plenum between the legs (pregnancy), just as, in the Christian
Occident, a
vacuum in the womb (virginity) is not incompatible with a plenum in the
mind
(prayer).
CYCLE
6
1. LIBERATION THROUGH CELIBACY.
Celibacy is a Christian/Superchristian ideal, not a
Heathen/Superheathen
one. For celibacy is incompatible with
the domination of men/submen by women/superwomen, since relative to the
liberation of quasi-supermen/supermen from quasi-subwomen/subwomen.
2. GENDER FISSION. Liberated
from
sex,
the quasi-supermen/supermen ascend into Heaven/Superheaven, while
the
quasi-subwomen/subwomen descend towards the Hell/Subhell of sexual
self-denial.
3. PHENOMENAL/NOUMENAL DISTINCTIONS.
Hell and Heaven are relative to Christian phenomenality, whereas
Subhell
and Superheaven are germane to Superchristian noumenality.
4. CHRISTIAN/HEATHEN CONTRASTS.
The Christian Hell contrasts with the Heathen World as the
Virgin Mary
with the Mother, whereas the Christian Heaven contrasts with the
Heathen Overworld/Netherworld,
as the Holy Ghost with the Son/Father.
5. SUPERCHRISTIAN/SUPERHEATHEN CONTRASTS. The Superchristian Superheaven contrasts with
the Superheathen Subheaven, as the Holy Spirit of Heaven with Jehovah,
whereas
the Superchristian Subhell contrasts with the Superheathen Superhell,
as the
Mary Child with the Clear Light of the Void.
CYCLE
7
1. SEXUAL OPPOSITES. Woman
is
alpha where man is omega, Hell where man
is Heaven, light where
man is spirit, flesh where man is intellect, beauty where man is
knowledge, and
illusion where man is truth.
2. FIRST AND LAST. Woman
is
rooted
in the eyes where man is centred in the lungs, rooted in the
womb where
man is centred in the brain. She is
science where he is religion, politics where he is economics, the State
where
he is the Church, conservatism where he is radicalism, the past where
he is the
future. For what began in the
superfeminine must end in the supermasculine.
The First shall be last, and the Last shall be first!
3. ROOTED IN THE DEVIL.
Women
are incapable, physically and psychologically, of taking spirituality
seriously. God for them is 'beyond the
pale' ... of that which is rooted in the eyes/light; for the
fluid-based heaviness
of their breasts screens off the possibility of their taking the
lightness of
air in relation to lung-centred spirituality seriously, and they will
strive,
in consequence, to disparage those who reject the light in favour of
the
spirit.
CYCLE
8
1. NOUMENAL SALVATION.
Just as
Christianity rejected the flesh in favour of the word (intellect), so
must
Superchristianity reject the light in favour of the spirit. For whereas Christianity only aspires towards
a phenomenal salvation, through Christ, from the flesh-bound World,
Superchristianity (which I equate with Social Transcendentalism) will
aspire
towards a noumenal salvation, through the Second Coming, from the
light-bound
Netherworld ... of cosmic Hell. The
'Heaven' of Christianity is effectively purgatorial.
The Heaven of Superchristianity, by contrast,
will be truly divine - the noumenal spirituality of the Holy Spirit of
Heaven.
2. ETERNITY BEYOND THE GRAVE.
Only the noumenal spirituality of the Holy Spirit of Heaven is
commensurate with Eternal Life in the Beyond.
For the phenomenal spirituality (prayerful intellectuality) of
Christ
leads to the grave, and thus to the visionary afterlife of the Holy
Ghost in
what can only be a subliminal consciousness of chemical changes in the
brain
until such time as extensive decomposition sets-in, which is to say,
for a
comparatively short period of time.
Compared with the Eternity of 'Kingdom Come', in which a true
spirituality was being cultivated beyond the human plane to one that
was
manifestly post-human (superhuman), the 'Eternity' of the grave, always
excepting the gravestone, would be as a moment in time, a mere instant
of
visionary bliss that was over almost before it had really begun.
3. BEYOND VISIONARY EXPERIENCE.
Whilst utilizing visionary bliss, albeit on the synthetic terms
of
hallucinogenic enlightenment such that one could metaphorically equate
with a
'resurrection of the Dead', the true spirituality of 'Kingdom Come'
would go
far beyond visionary experience in its aspiration towards and eventual
attainment of the truest spirituality.
For what began on the level of the Second Coming could only
culminate on
that of the Holy Spirit of Heaven, just as what began with Christ can
only
culminate in the Holy Ghost. Hence, in the latter case, from praying to
contemplating; in the
former case, from tripping to meditating. Essence
precedes
appearance in the Christian
context, whereas appearance precedes essence in the Superchristian one. For essence is alone truly commensurate with supreme being.
CYCLE
9
1. MALE/FEMALE BLUES.
Distinguish between the Rock-Blues of guitar-based instrumental
'Blues'
and the Blues-Rock of guitar-based vocal 'Blues'. But,
above
all, distinguish each of these
from the authentic Blues of vocal-based superfeminine idealism, as in
'Lady
sings the Blues'. For, fundamentally,
the Blues is pure Hell!
2. HEATHEN
3. CATHOLIC CONNECTIONS.
To see
a connection, relative to Catholic republicanism, between the Irish
Labour
Party and the Virgin Mary, Fine Gael and the Christ Child, and Fianna
Fàil and
the Holy Ghost, as though Labour were a democratic version of
Communism, Fine
Gael a democratic version of Nazism, and Fianna Fàil a democratic
version of
Fascism. The Democratic Left would, I
guess, be beyond the Christian pale in a sort of Superchristian
affiliation
with 'Mary-Child' feminism, as though the subfeminine precondition of
supermasculine revolution in Social Theocracy/Transcendentalism, as
germane to
'Kingdom Come', and hence the Second Coming/Holy Spirit of Heaven.
4. NO STRICT EQUIVALENTS.
Clearly, one cannot regard Irish political parties as equivalent
to
British ones, as though the distinction between Protestant
parliamentarianism
and Catholic republicanism was of no account.
In
CYCLE
10
1. PSYCHIC ELEMENTS.
Inspiration is the proton, intuition the electron, logic the
neutron,
and (if you're lucky) enlightenment the photon ... of mind, as one
moves from
the soul to the spirit via the will and the intellect of psychic
fulfilment.
2. DIALECTICAL PROCESS.
Logic
does not follow from inspiration alone, but is the result of managing
inspiration and intuition to achieve a rational synthesis.
3. SYNTHETIC RESULT. If
inspiration
is
the thesis and intuition the antithesis, then logic is the
synthesis, which may or may not lead to the superthesis, as it were, of
enlightenment.
4. HEATHEN QUALITIES.
Inspiration, intuition, and logic are fundamentally Heathen
qualities
which usually correspond to the Father, the Mother, and the Son of
emotional
intellect (reading), wilful intellect (speaking), and rational
intellect
(writing), not to their noumenal preconditions in the Superheathen
realms of
the Clear Light, Jehovah, and Mohammed, where they are more fittingly
associated with photographic speaking, filmic reading, and magazine
writing
respectively.
5. LOGICAL RESOLUTION.
Intuition precedes inspiration in the Superheathen context, but
inspiration precedes intuition in the Heathen one, the synthesis, in
each case,
being a logical resolution of the struggle between thesis and
antithesis. Yet logic is compromised by
the Heathen
nature of such a struggle, and is therefore unable, as a rule, to
transcend its
dialectic.
CYCLE
11
1. SYNTHETIC INTERMEDIARY.
Christian enlightenment rejects the dialectical struggle between
thesis
and antithesis in favour of a superthesis whose precondition is
synthetic, as
though deriving, in part, from Heathen logic and simultaneously
transcending
such logic through the Christ Child, Who is intermediate between Hell
and
Heaven, the former antithetical to the latter but not engaged in a
dialectical
struggle with it ... by dint of the synthetic intermediary of
Purgatory, which
protects the latter from the former.
2. SUPERCHRISTIAN LOGIC.
Likewise, what I have called Superchristianity rejects the
dialectic in
favour of a superthesis whose precondition is synthetic, the
superpurgatorial
synthesis of the Second Coming whose Superchristian logic, in rejecting
intuition, paves the way for the divine enlightenment of the Holy
Spirit of
Heaven.
3. REJECTION. Enlightenment
is
not
really possible to Heathens/Superheathens by dint of the powerful
position of
inspiration in the dialectical equation.
Only the rejection of inspiration/intuition opens the way to
full
enlightenment, which is centred in the spirit.
4. INTUITIVE ROOTS. Woman
is
rooted
in intuition, whether as thesis (superfeminine) or antithesis
(feminine), as well as in the antithetical contexts (subfeminine) to
enlightenment, whether phenomenal (Christian) or noumenal
(Superchristian),
which are post-dialectical. In fact,
these latter contexts are less intuitive than insightful, and amount to
a sort
of centring.
5. INSPIRATIONAL ROOTS.
Conversely, man is rooted in inspiration, whether as antithesis
(submasculine) or thesis (masculine), though in the superthetical
contexts
(supermasculine) of Heaven, whether phenomenal (Christian) or noumenal
(Superchristian), he is centred in enlightenment.
6. PURGATORIAL INTERMEDIARY.
Logic is always intermediate between intuition/insight and
inspiration/enlightenment, like Christ, the Christ Child, the Second
Coming,
whose purgatorial intermediary between Hell and Heaven, or (relative to
Heathenism) the World and the Netherworld, is variously synthetic.
7. OVERWORLDLY CHRIST.
I guess
the position of the Son (Christ) in relation to the Mother and the
Father (of
Heathen Protestantism) is less purgatorial than simply overworldly,
which is to
say, of the Overworld in relation to the World/Netherworld.
8. LIMBO. I
have always
regarded Purgatory as intermediate between Heaven and Hell, much as
Limbo was
intermediate, in the Greek myths, between Hades and
CYCLE
12
1. MASS/TIME RELATIONSHIPS.
Mass 'sucks up' to Time when poetry is being recited to a seated
audience, but Time patronizes Mass when drama is being performed to the
balconies. Either way, a Heathen
relationship
between the Father and the Mother, the upper class and the lower class,
the sun
and the earth, etc., etc.
2. CHRISTIAN ALTERNATIVE.
Volume and Space are alien to the contexts of poetry and drama
but
germane to the contexts of literature (fiction) and philosophy
respectively,
which suggest the possibility of a Christian alternative to Heathen
Time/Mass,
an alternative, I mean, in which it is possible to progress from the
one to the
other, as from the Son to the Holy Ghost, and thereby go 'over the
moon' in a
Saturn-oriented commitment to philosophy, thought duly eclipsing or,
rather,
replacing writing.
3. LITERARY DAMNATION/SALVATION.
To fall from reading to speaking, as from poetry to drama, but
to rise
from writing to thinking, as from literature to philosophy - the one an
intellectual damnation from Time to Mass, the other an intellectual
salvation
from Volume to Space.
4. PHILOSOPHICAL SPRINGBOARD.
Philosophy is the thinking man's equivalent of prayer, which
requires
theological guidance. If the masses can
only be brought to thought through theology, then the free spirit, who
is
beyond the pale of Time, Mass, and Volume, achieves his thought through
philosophy, and, if he is genuinely wise, will use it as a springboard
to a
certain theosophical praxis, which is truly of the (spiritual) peace
that
surpasses all (intellectual) understanding.
5. VOLUME TO SPACE. By
its
very
mundane nature, Mass 'sucks up' to Time, like a flower to the sun. You cannot take Mass, and thus by implication
the masses, to spiritual Space, since Mass and Space are
incommensurable. You can only take Volume
to Space, preferably
a certain type of Volume (quasi-spiritual and thus
thoughtful/prayerful) to a
certain type of Space (spiritual and thus airily spaced).
Such a Volume will be 'beyond the pale' of
Time and Mass, and therefore neither submasculine nor feminine but
decidedly
masculine, with a thoughtful enthusiasm for the prospect of
supermasculine
salvation in God (the Holy Spirit of Heaven).
CYCLE
13
1. VACUOUS HELL. The
salvation
of
man to superman demands the damnation of woman to subwoman, whose Christian/Superchristian Hell is the
precondition of a
Christian/Superchristian Heaven. Verily,
Hell for woman is the self-denial of a uterine vacuum, whether through
vocation
or abortion, since Hell is a vacuum on any plane (phenomenal or
noumenal), and
propels the devil of selfless flight, the negative power that issues
from a
negative glory. Normally, woman will
seek deliverance from her uterine vacuum through sex and the
probability of a
maternal plenum (in pregnancy, etc.). Thus
motherhood is for woman a sort of salvation from her void, and
accordingly
denial of this salvation can only mean one thing: Hell!
2. HEATHEN LIE. Normally,
man
strives
to palliate the Hell of woman's basic vacuum by making love to
her, as
though to make life easier for himself.
But, in reality, the cost of such a procedure is very high, even
unto
death through the 'wages of sin', since he is constrained, as subman,
to enact
Time into Mass, and thus forego Christian redemption, as man, through
Volume
into Space, becoming superman. Thus he
lives a Heathen lie, the lie of selfless sin.
3. HEAVENLY PLENUM. True
selfishness,
which
is centred in the spirit, is so desirable to the man who
cultivates it, that any external distraction, including women, is
painful to
him and something, in consequence, to avoid or, at the very least,
minimize. The man who is centred in his
true self is acutely aware of the inconvenience of external
distractions. He will not allow others -
women in
particular - to prevail upon him.
Selfless service of others is akin, in his estimation, to a
subfeminine
Hell. He lives Heaven, the
supermasculine Heaven of an airy plenum.
CYCLE
14
1. MASCULINE TRINITY. Subman
is
that
which is more emotional than either spiritual or intellectual; man
that
which is more intellectual than either emotional or spiritual; superman
that
which is more spiritual than either intellectual or emotional.
2. FEMININE TRINITY.
Superwoman is that which is more optical
than
either sensual or devotional; woman that which is more sensual than
either
optical or devotional; subwoman that which is more devotional than
either
sensual or optical.
3. ASCENT OF MAN. From the subconscious emotionality of subman to the
superconscious
spirituality/universality of superman via the conscious intellectuality
of man
- the ascent of man from beast to God.
4. DESCENT OF WOMAN. From the super-unconscious personality of superwoman to
the
sub-unconscious chastity/humility of subwoman via the unconscious
sensuality of
woman - the descent of woman from Devil to angel.
5. INDIRECT HEATHEN REFERENCE.
The Father has reference to the Son via the Mother, like
Presbyterianism
to Puritanism via Anglicanism.
6. INDIRECT SUPERHEATHEN REFERENCE.
The Supermother has reference to the Subson via the Subfather,
like
Hinduism to Mohammedanism via Judaism.
CYCLE
15
1. LUNAR PARALLEL. Whatever
people
think,
the Father cannot be associated with and/or extrapolated from
either the heart or the sun; He derives, on the contrary, from the
emotional
aspect of the brain as the fundamentalist component of the 'Three in
One', a
'One' which, being cerebral, has reference to a lunar parallel which
finds its
intellectual cynosure in Christ.
2. MOHAMMED. The
deity
of the
heart is Mohammed, who contrasts with the deity of the sun, viz.
Jehovah and,
to a greater extent, Satan, pretty much as Count Dracula contrasts with
sunlight. In fact, it could be argued
that Mohammed stands in a filial relationship to Jehovah, as Subson to
Subfather.
3. NOUMENAL FIRST MOVER.
Before the Subfather, however, there was (is) a Supermother, the
Hindi
Clear Light of the Void, which is the noumenal First Mover in the
Cosmos, the
real 'Creator' from which Lucifer (Jehovah/Satan) 'fell', as solar from
stellar
... in what I have elsewhere described as a submasculine revolt against
superfeminine primacy, the beginnings, in solar monotheism, of a
heavenly
alternative to the stellar polytheism of the superdiabolic First
Cause(s).
4. SUPERFEMININE BEGINNINGS.
Thus the Cosmos/Universe didn't begin with Jehovah/Satan, but
with the
Clear Light of the Void, a superfeminine entity of stellar light and
fire from
which smaller stars like the sun 'fell', in due process of cosmic
devolution. The concept of God as 'He',
as in some sense masculine, has no reference to the stellar Cosmos
whatsoever,
but only to the sun, which may be held responsible, in some degree, for
creating life on Earth, since without it there would have been no
nature, and
thus no plants, animals, birds, reptiles, etc.
5. SUPERMOTHERLY CREATOR.
Therefore while there is some truth in arguing that God (as
Jehovah/Satan) created the world, there would be no truth whatsoever in
the
theory that God created the sun. On the
contrary, the sun was effectively created, along with other small
stars, by the
Clear Light of the Void, or any large stellar star which may be held to
have
preceded the sun, and to have preceded it not as a submasculine 'he'
but as a
superfeminine 'she' - the supermotherly Creator whose essence is less
(sub)divine than superdiabolic.
6. SUBMASCULINE SUBGOD.
The
superdiabolic polytheism of the Cosmos preceded the subdivine
monotheism of the
Sun, as Hinduism preceded Judaism. For
whereas polytheism was stellar, monotheism was solar, and the
consequence was
that a submasculine Subgod superseded a superfeminine Superdevil. In other words, that which is relatively
godly (if on submasculine and hence modest terms) came to pass for the
first
time!
7. OUTER SUBGOD. Yet
such
a
Subgod, necessarily subdivine, is outer rather than inner, solar rather
than
cardiac, scientific as opposed to religious, and thus morally inferior
to the
Mohammedan Subgod of the 'Kingdom Within', the heart-god who stands to
the
sun-god as subson to subfather, or blood to fire.
CYCLE
16
1. REVERSE METAPHORS. Blood
is
the
'light' of the heart, just as, to reverse the metaphor,
fire is the 'heart' of the sun.
2. THE ESSENCE. It
could
be that
the heart, the 'seat of the soul', is to blood what fire is to light,
which is
to say, the essence of the context in question, which finds its
religious
personification in Mohammed/Allah no less surely than the sun ... in
Satan/Jehovah.
3. HEART/SUN ESSENCES.
Mohammed would be more essentially of the heart than Allah, just
as
Satan would be more essentially of the sun than Jehovah.
4. SATANIC SUBMASCULINITY.
Satan is not the Cosmos from a Judaic point of view, for Jehovah
is that
which 'sucks up' to the Cosmos in quasi-superfeminine idealism, whereas
Satan
is submasculine through and through!
5. DIABOLIC SUPERFEMININITY.
I
could not now regard that which was submasculine, and hence subdivine,
as the
Devil. On the contrary, the Devil is
fundamentally a superfeminine ideality which has its Clear-Light basis
in the
Cosmos, the original font of Creation.
6. DIVINE SUPERMASCULINITY.
Ultimately, God is not subdivine, nor even divine, but
superdivine, the
supermasculine superdivinity of the Holy Spirit of Heaven, which is supreme being.
7. SUBMASCULINE BEAST.
The
Subgod is a submasculine beast that revolted against ('fell from') the
superfeminine Devil ... of the Clear Light of the (stellar) Void, but
is no
more a devil himself than ... the subfeminine angel ... of feminist
humility
... is a god. Angel is no less distinct
from God ... the Holy Spirit of Heaven ... than beast from Devil ...
the Clear
Light of the Void.
8. PERSONALITY SOURCE.
Certainly the stellar Cosmos cannot be personified as angelic,
since
there is nothing humble about stars. On
the contrary, they are the source of superfeminine personality, which
issues
optically from a psychic vacuum.
9. GOD AND ANGEL. Just as God is the most evolved degree of masculinity
(supermasculine), so the angelic is the most devolved degree of
femininity
(subfeminine). The former is at
the furthest possible psychic remove from the submasculine beast, and
the
latter at the furthest possible physical remove from the superfeminine
Devil.
CYCLE
17
1. MYSTICAL BASIS. Television
beams
personality
at one from its mystical basis in the light.
2. PERSONALITY PARADE.
How
morally obscene is the parade of superfeminine personality which so
often
issues, in diabolical disarray, from the TV screen, sucking the life
out of
those whose souls have fallen victim to its optical allure!
3. NEGATIVE POWER. The
Illusion-Devil
of
personality launches-out from the Woe-Hell of negative glory,
to claim fresh victims on the barbs of its negative power, a
superfeminine tyrant
whose subjects idolize her mystical charms.
4. FINANCIAL SACRIFICES.
Like
all tyrants, television is merciless in exacting tributes from its
subjects,
who must make financial sacrifices in order that it may continue to
rule at
their expense.
5. TELEVISION DISTINCTIONS.
Strictly speaking, colour television is submasculine compared to
what
might be described as the quasi-superfeminine nature of black-and-white
TV,
which is arguably more Jehovahesque than Satanic.
6. PHOTOGRAPHY. At
the
back
of, or anterior to, film ... there is always photography, whether
black-and-white or colour, which is to say, whether superfeminine or
quasi-submasculine, Hindu-like or Buddhist.
7. PHOTOGRAPHIC SLIDES.
At the
back of cinema film there can only be photography, though more of the
kind that
is projected, as slides, onto a white screen than as snaps as such.
8. ACTORS AND ACTRESSES.
Film
and television actors are a sort of submen, by which I mean that they
pertain
to the submasculine in an alpha-stemming context of light/heat. By a converse token, film and television
actresses are less superfeminine than quasi-submasculine.
For the genuine superfeminine context is one
of photography, not film!
CYCLE
18
1. STAR-TEARS. Women's
tears
are
akin to stars that fall from the cosmos of their eyes ... in
testimony to
the sadness of negative glory.
2. NUNS AND MONKS. Nuns
can
be
quasi-subfeminine saints, but not angels!
Likewise monks can be quasi-supermasculine saints, but not gods! For angels are no less genuinely subfeminine
(and humble) than gods are genuinely supermasculine (and universal).
3. LOWERED EYES. The
'humble
angel'
keeps her eyes lowered, in contrast to the 'personality devil',
whose
eyes are aflame with negative power, constraining submen to her
superfeminine
whims.
4. BEYOND SAINTS. Angels
are
more
devolved than female saints (nuns), just as gods are more evolved
than
masculine saints (monks). The saint is
Christian, whereas the angel and the god are Superchristian.
5. HUMILITY/UNIVERSALITY DESTINATIONS. Angels can no more depart the Subhell of
their subfeminine humility ... than gods depart the Superheaven of
their
supermasculine universality.
6. SAVING AND DAMNING.
The Second
Coming will save Christian men to the Superheaven of supermasculine
universality, and damn, relatively speaking, Christian women to the
Subhell of
subfeminine humility, thereby creating gods and angels.
7. GODS AND ANGELS VIS-À-VIS DEVILS AND
BEASTS. The gods and angels of the
supermasculine/subfeminine extremes of Superchristianity will contrast
with the
devils and beasts of the superfeminine/submasculine extremes of
Superheathenism.
8. MONKS AND NUNS VIS-À-VIS MEN AND WOMEN. Likewise, it could be said that the monks and
nuns of the saintly extremes of Christianity contrast with the men and
women of
the masculine/feminine divide of Heathenism.
CYCLE
19
1. REVERSED TRIANGLES.
Generally speaking, the Superheathen context (of the
Supermother, Subfather,
and Subson) is symbolized by a pyramidal triangle, whereas the Heathen
context
(of the Father, Mother, and Son) is symbolized by an inverted triangle. Hence the one context is symbolically
dominated by the Supermother, and the other context ... by the Son. The Heathen context reverses the Superheathen
situation.
2. REVERSED OBLIQUES. Although
the
Christian
and Superchristian contexts are non-triangular, the sort of
oblique ascent from the Virgin Mary to the Holy Ghost via the Christ
Child is
effectively reversed in the Superchristian context, as the Second
Coming and
the Holy Spirit of Heaven ascend away from the Mary Child of
subfeminine
humility on the basis of two modes of objective selfishness from
subjective
selflessness, the opposite of the Christian context, wherein objective
selflessness in Christian chastity/charity is rejected by two modes of
subjective selfishness in a heavenly ascent from prayer to
contemplation.
3. EFFECTIVE BLASPHEMY.
The
notion of God creating the Universe is so logically absurd as to be
effectively
blasphemous! Even the Sun-God
(Jehovah/Satan) that may be held responsible, in some degree, for
creating the
earth ... is only a Subgod, and thus no better than submasculine, which
is to
say, beastly.
4. LARGELY SELF-CREATING.
Most
of the earth, and thus by implication nature, is self-creating, since
it exists
in relation not only to the sun but to the soil and, amongst other
things, its
molten core. For, in reality, the
greater part of nature owes its existence less to the sun than to the
earth
itself, which may be assumed to be its true creator.
5. WORLDLY PHENOMENON.
Nature
owes less to the sun, a subgodly parallel, than to the earth itself,
and is
thus a phenomenon of the World, having a mundane, or worldly, essence. For this reason, it is heathen rather than
divine.
CYCLE
20
1. FEMININE/MASCULINE CONTRASTS.
Collectivism/collectivity is basically feminine, having its
roots, so to
speak, in the noumenal collectivism of the stellar Cosmos, where it is
superfeminine,
and extending, via the feminine World, to World-denying subfemininity. Thus collectivism/collectivity contrasts with
the individualism/individuality of man, whether with regard to the
submasculine, the masculine, or the supermasculine.
2. FROM COLLECTIVISM TO INDIVIDUALISM. Collectivism begins in the Devil and ends in
the angelic subwoman. Conversely,
individualism begins in the beastly subman and ends in God.
3. PUBLIC AND PRIVATE.
Collectivism is largely public and, by contrast, individualism
private -
the former feminine and the latter masculine.
Though it is also possible to think in terms of a sort of
androgynous
cross between the two, as in 'collections of individuals' or
'individual
collectives', which is arguably less left or right wing than centrist
(Liberal), and thus profoundly amoral.
4. SUBMASCULINE/SUPERFEMININE CONTRASTS. Solar monotheism (Judaism/Satanism) contrasts
with stellar polytheism (Hinduism/Buddhism) as submasculine
individualism with
superfeminine collectivism. Even the
submasculine beast will keep himself individually aloof from the
collectivity
of superfeminine devils.
5. INDIVIDUALLY ALOOF.
Just
so, the Heathen man will keep himself individually aloof from the
collectivity
of Heathen women, as will the Christian man (monk) from the
collectivity of
Christian women (nuns), and, last but hardly least, the Superchristian
god
(superman) from the collectivity of Superchristian angels (subwomen).
6. HEAVEN AND HELL. Heaven
is
no
less private and individual than Hell is public and collective - all
the
difference between the supermasculine god and superfeminine devils.
7. COMPETITION AND CO-OPERATION.
Competition, like collectivism, is feminine, whereas
co-operation, like
individualism, is masculine. For the competitive mind is rooted in the collective,
whereas the
co-operative mind is centred in the individual.
People compete with others from a collective
point-of-view, and co-operate with others from an individual standpoint. The collective no more recognizes individuals
than the individual recognizes collectives.
One rejects individualism from a collective point-of-view, which
is
competitive, and transcends collectivism from an individual standpoint,
which
is co-operative. The transmutation of
collectivism devolves in the feminine (from superfeminine to
subfeminine via
feminine), while the transmutation of individualism evolves in the
masculine
(from submasculine to supermasculine via masculine).
8. REJECTION OF GOD. Society,
like
socialism,
will always reject God; for God is the supreme individual.
High society will reject God from the Devil's
point-of-view; low society will reject Him from woman's point-of-view.
9. FROM ALPHA TO OMEGA.
From the Devil (of superfeminine
personality) to God (in supermasculine
universality) - from alpha to omega via the World/Overworld, etc.
10. SUBDEVILS AND SUBGODS.
Angels are no less subdevils than beasts are subgods, for
neither
subwomen nor submen can be other than subdiabolic or subdivine
respectively.
CYCLE
21
1. MODES OF FEMALE SALVATION.
Women can be saved, noumenally, from superfeminine personality
to
subfeminine humility, and, phenomenally, from feminine sensuality to
feminine
chastity, since in the former case they are progressing from
Superheathen evil
to Superchristian good, whereas in the latter case they are progressing
from
Heathen evil to Christian good. Thus, in
the one case, from an absolute evil to an absolute good ... as germane
to
noumenal devolution, whilst, in the other case, from relative evil to
relative
good ... as germane to phenomenal devolution.
2. MODES OF FEMALE DAMNATION.
Conversely, women can be damned, noumenally, from subfeminine
humility
to superfeminine personality, and, phenomenally, from feminine chastity
to
feminine sensuality, since in the former case they are regressing from
Superchristian good to Superheathen evil, whereas in the latter case
they are
regressing from Christian good to Heathen evil.
A regression, in other words, from absolute good to absolute
evil and
from relative good to relative evil.
3. MODES OF MALE SALVATION.
Men can be saved, noumenally, from submasculine emotionality to
supermasculine universality, and, phenomenally, from masculine
intellectuality to
masculine spirituality, since in the former case they are progressing
from
Superheathen evil to Superchristian good, whereas in the latter case
they are
progressing from Heathen evil to Christian good. Thus,
in
the one case, from absolute evil to
absolute good ... as germane to noumenal evolution, whilst, in the
other case,
from relative evil to relative good ... as germane to phenomenal
evolution.
4. MODES OF MALE DAMNATION.
Conversely, men can be damned, noumenally, from supermasculine
universality to submasculine emotionality, and, phenomenally, from
masculine
spirituality to masculine intellectuality, since in the former case
they are
regressing from Superchristian good to Superheathen evil, whereas in
the latter
case they are regressing from Christian good to Heathen evil. A regression, in other words, from absolute
good to absolute evil and from relative good to relative evil.
5. COMPARATIVE FEMALE DAMNATION.
When we compare the genders, on the other hand, the
Christian/Superchristian females are 'damned' vis-à-vis their male
counterparts, since the latter exist in a Christian/Superchristian
Heaven which
is at a masculine/supermasculine remove from feminine/subfeminine Hell.
6. COMPARATIVE MALE DAMNATION.
Conversely, the Superheathen/Heathen males are 'damned'
vis-à-vis their
female counterparts, since the latter exist in a Superheathen/Heathen
Hell
which, existing at a superfeminine/feminine remove from
submasculine/masculine
Heaven, has tended to be regarded in a superior, if not heavenly, light.
CYCLE
22
1. HEATHEN/CHRISTIAN MALES.
Heathen males are inclined to 'look up' to women, whereas
Christian
males are disposed to 'look down' upon women - the former damned
(cursed by
female domination) and the latter saved (from female domination). Damned to the Devil and saved by God, whether
relatively (Heathen/Christian) or absolutely
(Superheathen/Superchristian).
2. CHRISTIAN SALVATION.
The
Christian salvation, whether with regard to females (from sensuality to
chastity) or males (from intellectuality to spirituality) does not
logically
lead to the Superchristian salvation, the true salvation (noumenal) of
'Kingdom
Come'. One does
not save from chastity to humility or, conversely, from spirituality to
universality. The person who has accepted
Christian salvation will not normally seek an alternative salvation. On the contrary, he/she lives on the
phenomenal plane of Christianity and is resigned to it.
Christian salvation is effectively an
end-in-itself for such a person.
3. VISIONARY AFTERLIFE.
Because of its phenomenal limitations, Christianity cannot
logically be
regarded as the precondition of noumenal salvation in
Superchristianity, e.g.
Social Transcendentalism. The Omega
Point of the Church is not some Superchristian 'Kingdom Come' but the
grave,
wherein 'Eternity' is achieved on the basis of a visionary afterlife. By and large, the Church is resigned to this
personal salvation of the grave, which fulfils rather than threatens
its
existence.
4. SECOND COMING. Yet
the
Church
also acknowledges the possibility of a Second Coming and, in
consequence, 'Kingdom Come', in which there will be a 'resurrection of
the
Dead' to Eternal Life. In
other
words something more than the visionary 'resurrection of
the Dead' in the grave ... through chemical changes in the brain. It acknowledges the possibility of Eternal
Life through the Second Coming, which is nothing less than the prospect
of
noumenal salvation. Yet how can the
phenomenal, viz. Christians, be noumenally
saved? Obviously, people who cling to
chastity
(females) and to spirituality (males) cannot be saved to the noumenal
Beyond,
since humility is only possible from a Superheathen basis in
personality,
whilst universality is only possible from a like-basis in emotionality. One saves from noumenal evil to noumenal
good, as from phenomenal evil to phenomenal good. Thus
Christians
cannot be saved to either
humility or universality (unlike Superheathens), but only to the
intermediate
salvation, through the Second Coming, of hallucinogenic enlightenment,
which is
the only way in which the 'resurrection of the Dead', viz. visionary
experience
in the grave, can be interpreted from a Superchristian standpoint, the
standpoint, as already intimated, of noumenal salvation.
5. INTERMEDIATE SALVATION.
Christians can be brought to 'Kingdom Come', but only via the
Second
Coming, which is to say, on an intermediate basis in between the
humility of
angelic subfemininity and the universality of divine supermasculinity. Such an intermediate position will be a
precondition of the Superchristian noumenal extremes of the Mary Child
below
(subfeminine) and the Holy Spirit of Heaven above (supermasculine).
CYCLE
23
1. RACIAL TRANSMUTATION.
A
Christian people who have been saved to synthetic spirituality ... may yet require the assistance of racial
transmutation, in
order to pass beyond this to the properly noumenal extremes of 'Kingdom
Come'.
2. NOUMENAL ROUTE TO SALVATION.
For Superheathen peoples, however, the route to Superchristian
salvation
is more direct, since those who, as superwomen, were given to the devil
of
personality can be saved to the angel of humility, while those who, as
submen,
were given to the beast of emotionality can be saved to the god of
universality.
3. HEATHEN/SUPERHEATHEN INKLING OF
SALVATION. Just as Heathen peoples can
know chastity (if
female) and spirituality (if male) while remaining predominantly either
sensual
or intellectual, so Superheathen peoples can know humility (if
superfeminine)
and universality (if submasculine)
while remaining predominantly either optical or emotional.
4. CHRISTIAN/SUPERCHRISTIAN INKLING OF
DAMNATION. Conversely, just as Christian
peoples can
know sensuality (if feminine) and intellectuality (if masculine) while
remaining predominantly either chaste or spiritual, so Superchristian
peoples
can know personality (if subfeminine) and emotionality (if
supermasculine)
while remaining predominantly either humble or universal.
5. FROM LAST TO FIRST.
No
people can be absolutely any one thing or another, i.e. one thing or
another all
the time,
but they can certainly be predominantly one thing or another, depending
on
whether they are Superheathen/Heathen 'born' or
Christian/Superchristian
'reborn'. The significant feature about
'Kingdom Come' is that those who, depending on their gender, were
predominantly
optical or emotional in the Superheathen past will become predominantly
universal or humble in the Superchristian future, thereby passing from
one
noumenal extreme to another ... as Superchristian criteria effect the
gradual
transmutation of life on Earth from an alpha-stemming to an
omega-oriented bias
... thanks to a variety of technological and cultural procedures.
6. SAVED TO ANGELS. To
save
superwomen
from the Clear Light of the Void to the Mary Child of
subfeminine
humility (eyes lowered or shaded instead of aggressively seductive in
naked
glare), as devils become angels, and optical immodesty is rejected.
7. SAVED TO GODS. To
save
submen
from Jehovah/Allah/the Father to the Holy Spirit of Heaven in
supermasculine universality (calmly one with the air one breathes), as
beasts
become gods, and emotional agitation is rejected.
CYCLE
24
1. DEVIL/DEMON DICHOTOMY.
Just as superwomen can be of the light per se or of lightfire (the fiery
core of a light context), so
we can distinguish the one from the other on the basis of a devil/demon
dichotomy, the former genuinely superfeminine and the latter
quasi-submasculine. Generally
speaking, I have tended, in the past, to characterize such a
distinction in
terms of a Hindu/Buddhist analogy, equating the superfeminine per
se
with black-and-white photography, and the quasi-submasculine
'bovaryization' of
the superfeminine with colour photography.
2. BEAST/WARRIOR DICHOTOMY.
Similarly, just as a subman can be of the fire per
se
or of firelight (the light-aside of a fiery context), so we can
distinguish the
one from the other on the basis of a beast/warrior dichotomy, the
former
genuinely submasculine and the latter quasi-superfeminine.
Generally speaking, I have tended, in the
past, to characterize such a distinction in terms of a Satanic/Judaic
analogy,
equating the submasculine per se with colour film and the
quasi-superfeminine 'bovaryization' of the submasculine with
black-and-white film.
3. DEMON/WARRIOR DISTINCTION.
It could be said that whereas the demon 'comes on' to the beast,
the
warrior 'sucks up' to the devil.
4. COMPARATIVE SUPERHEATHEN STANDINGS. The beast is subdivine and the warrior
quasi-superdiabolic,
whereas the demon is quasi-subdivine and the devil ... superdiabolic.
5. COMPARATIVE STANDINGS OF ANGELS TO
DEVILS. Compared to devils, angels are
subdiabolic,
but it makes things easier to regard them simply as angelic vis-à-vis
the Devil
per
se.
6. COMPARATIVE STANDINGS OF BEASTS TO GODS. Likewise, compared to gods, beasts are
subdivine, but it makes things easier to regard them simply as bestial
vis-à-vis God per
se.
CYCLE
25
1. SUPREME BEING. What
people
have
taken for God, namely the Judaic and/or Christian 'Creator', is really
subdivine and therefore no more than bestial.
For God is the supreme (level of) willing that, as an
air-focused
meditation technique, makes possible the supreme (level of) being,
which is
Heaven. God/Heaven has nothing
whatsoever to do with a 'Creator', least of all a 'Creator of the
Universe',
and everything to do with an ultimate level of willing/being.
2. ABSOLUTE CONTRAST. This
ultimate
level
of willing/being, of positive power/glory, is the Holy Spirit of
Heaven, which contrasts absolutely with the Clear Light of the Void,
the primal
level of being/willing, in negative glory/power. Such
an
absolute contrast is nothing less
than one between superfeminine primacy and supermasculine supremacy,
or, in
simple terms, Hell/the Devil and God/Heaven.
3. COMPLEMENTARY OPPOSITES.
There is obviously a sense in which submen are subhuman and
supermen no
less superhuman, but, equally, one should remember that submen and
superwomen
are complementary, as are supermen and subwomen - the former in
Superheathen
terms and the latter within a Superchristian framework.
CYCLE
26
1. ETHNIC CORRELATIONS VIS-À-VIS THE
CHRISTIAN AFTERLIFE. The possibility of
all corpses being subject
to a visionary afterlife in the grave, irrespective of whether they had
formerly lived as Heathens or Christians, must be greater than the
converse. For, unless their brains had
been removed prior to burial, they would surely be exposed to chemical
changes
in the brain and thus be subliminally conscious, in an otherworldly
manner, of
what that meant. Where they would
differ, however, would be in regard to the extent to which these
chemical
changes were purely visionary or subject, on the other hand, to the
subversive intrusion,
from a visionary standpoint, of either intellectual, emotional, or
sensual
overtones. Now I hold that where the
corpse of a devout Christian, a lifelong Catholic, would be the most
likely to
experience pure visions, the corpse of a Heathen, or Protestant, would
be more
likely to experience impure visions, which is to say, visions coloured
by
either subliminal thoughts, emotions, or feelings of a sensual nature,
depending on his psychic bias and, in some correlative sense,
denominational
past. For it is my belief that where the
Catholic brain will be quasi-spiritual by dint of Catholicism's
emphasis on
prayer, the Puritan brain will be intellectual by dint of Puritanism's
emphasis
on writing (letters, sermons, epistles with regard to the New
Testament, etc.),
the Presbyterian brain will be quasi-emotional by dint of
Presbyterianism's
emphasis on reading (especially from the Old Testament, with its poetic
psalms), and the Anglican brain will be quasi-sensual by dint of
Anglicanism's
emphasis on speech (as with regard to the Eucharist).
Doubtless other factors, both hereditary and
environmental, also play a part in the conditioning of any given brain
towards
the likelihood of a particular posthumous bias, but, whatever the
reasons,
there can be little doubt that the part played by ethnicity in one's
posthumous
fate is significant, and that, as one had
lived, so shall one 'live again', if only for the duration of
one's
death (which is to say, until extensive decomposition of the brain puts
an end
to the Afterlife and reduces the corpse to a skeleton).
2. SPIRITUALITY OF THE GRAVE.
Christianity offers one - meaning principally men - the 'peace
that
surpasses understanding', or the spirituality, ultimately, of the
grave, which
is not only beyond intellectuality per
se but, more appositely,
beyond the quasi-spiritual 'bovaryization' of the intellect through
prayer, and
hence the final mode of 'understanding' prior to a visionary 'peace'. But that is all that Christianity, and by
implication
Christ, can offer one.
3. SUPERCRISTIAN GOOD.
For
something more, for something which is truly of ultimate significance,
one must
turn to the Second Coming and/or True World Messiah, who would rather
speak of
the calmness that surpasses emotionality (not to mention, for females,
the
humility that surpasses personality), and thus of true salvation, which
is less
a substitution of phenomenal grace for phenomenal sin ... than a
substitution
of noumenal grace for noumenal sin, a conversion, in short, from
absolute sin in
Superheathen evil to absolute grace in Superchristian good, the
goodness of
'Kingdom Come', which will also embrace the intermediate goodness of
hallucinogenic enlightenment for Christians who opt for Superchristian
salvation ... through the Second Coming, in order that they may achieve
a
synthetic spirituality as a precondition of subsequent humble and/or
universal
grace as and when the time is adjudged ripe.
4. MESSIANIC RELATIVITY.
He who
is Second Coming to Christians, meaning principally Catholics, may well
be True
World Messiah to Superheathens, or those who, whether Hindus/Buddhists,
Judaists/Satanists, or Islamics/Mohammedans, can be saved more directly
from
absolute sin to absolute grace, thereby passing either from personality
to
humility (if female) or from emotionality to universality (if male).
CYCLE
27
1. LIGHT/FIRE DISTINCTIONS.
For me, there is a sort of superfeminine/submasculine
distinction,
analogous to that between the light and the fire, devil and beast,
between
Hindus and Buddhists, Judaists and Satanists, and Islamic
Fundamentalists and
Mohammedans, as though the first in each pair primarily related to
different
manifestations of the Light (stellar, solar, and bloody respectively),
whereas
the second in each pair primarily related to different manifestations
of the
Fire (stellar, solar, and cardiac respectively).
2. BLOCKING-DEVICE REDUCTION.
The only thing that will really guarantee a 'rebirth', or
transmutation from
absolute sin to absolute grace, in the future ... will be the
development and
siting in space of large blocking devices, or 'solar panels', such that
will
progressively reduce the sun's influence and thus permit people to be
predominantly omega-orientated rather than, as before, alpha-stemming
in their
moral integrities.
3. EXCEPTION TO THE RULE.
Thus, for the first time, there will be more supermasculine calm
for men
than submasculine emotion, more subfeminine humility for women than
superfeminine personality. The alpha
will become the exception to the rule, the shadow side of the moral
psyche, in
which gods and angels will have supplanted beasts and devils. Even those who, as former Christians, had
opted for the 'resurrection of the Dead' through hallucinogenic
enlightenment,
would be as saintly spirituals to spiritual saints, leading a superior
form of
spiritual life to what they would have known as Christians, prayerfully
waiting
upon the grave. And even that will, in
due course, be superseded by properly divine and angelic extremes ...
as racial
and cultural transmutation, voluntarily entered into, bring the
'phenomenal' to
a genuinely noumenal salvation.
4. RACIAL GENERALIZATIONS.
Racial transmutations for the Irish cannot be the same as those
for the
British, since the Irish are a predominantly Catholic and thus
Christian
people, whereas the British are a predominantly Protestant and thus
Heathen
people, for whom Christianity is, by and large, a lost cause. Hence whereas the Irish will ultimately
require a pattern of racial transmutation in keeping with their
omega-oriented
Christian traditions, the British can only be transmuted backwards, as
it were,
in terms of Superheathen cultural influence, so that, eventually, they
or, more
correctly, their descendants ... will be in a position, as effective
Superheathens, to be directly saved to 'Kingdom Come' at both universal
and
humble extremes, rather than have to pass through an hallucinogenic
salvation
... like, presumably, the Christic Irish.
My personal view is that, because of their contrary moral biases
traditionally, caucasoid Asians and Blacks
are more
suited to
5. NECESSITY OF RACIAL INTERBREEDING.
Certainly, one cannot ignore race in its relationship to culture
and,
beyond that, to morality. Only a fool
would pretend that racial transmutation was of no consequence to
historical and
moral progress! For one thing, it
dilutes the blood, and thus precludes the kind of strength-affirming
Paganism
that tends to characterize those peoples overly enamoured of 'racial
purity'. For another thing, it breaks
down national barriers and tends to encourage a universal perspective
in people
which transcends race. Thirdly, it helps
to quicken the slow and even, in some respects, to slow the quick,
bringing
disparate cultures together. Fourthly,
it breaks down prejudice, since racial (and thus sexual) exclusiveness
is a
major cause of prejudice, which can only be eliminated through
interbreeding. In short, the more
cross-fertilization there
is, the more will people come together into one universal family of
brotherly
(and sisterly) love. Difference is
conflict. Similarity is peace - the
peace of divine calm above and of angelic humility below.
CYCLE
28
1. APPEARANCE AND ESSENCE.
The
superwoman is the most external/centrifugal of persons, whereas the
superman is
the most internal/centripetal of persons.
Appearance and essence, Devil and God.
2. CONTRARY MODES OF GENDER DOMINATION. Men dominate women physically, through sex,
but women dominate men metaphysically, as personality rides-out on the
back of
sensuality, and man is constrained, as submasculine beast, to the Devil.
3. PARADOXICAL CHRISTIANS.
One
wonders what business women can have in the 'House of Christ', since
they are
fundamentally creatures of the World, if not also of the Devil. But, then again, women can be converted from
sensuality to chastity, becoming less Heathen and more Christian.
4. INTERDEPENDENT SALVATIONS.
Salvation
is not just for men, neither phenomenally nor noumenally, but is also
for
women, since the rejection of sin by men cannot last unless women also
reject
it, thereby passing to either Christian (phenomenal) or Superchristian
(noumenal) grace. A sinful woman will
always be a threat to a graceful man.
CYCLE
29
1. PRECURSORS OF PHOTOS.
Drawings and paintings are, in effect, the precursors of
monochromatic
photos and colour photos respectively; which is
to
say, drawings and paintings are metaphysically aligned with the stellar
in both
its primary (light) and secondary (lightfire) manifestations, and are
accordingly correlative of diabolic and demonic alternatives.
2. METAPHYSICAL RELATIONSHIP OF DRAWINGS TO
PAINTINGS. One could argue that whereas
drawings are,
like black-and-white photos, superfeminine, paintings, like colour
photos, are
quasi-submasculine. Hence drawings stand
to paintings as devils to demons, with, religiously, Hindu- and
Buddhist-like
implications ... as between the Clear Light of the Void (Space) and,
for want
of a better term, the Clear Fire of the Void, this latter the fiery
core of a
stellar star.
3. SUPERNATURAL VISIONS.
Even
older than drawings and paintings are sculptures and stained-glass
windows,
while more ancient again, though of analogous import, are supernatural
visions,
whether primary, and monochromatic, or secondary, and polychromatic. Yet such visions would be no better than
diabolic (if monochromatic) and demonic (if polychromatic), since
appertaining
to pre-Judaic levels of spirituality, which have their basis in a
negatively
superconscious part of the psyche correlating with 'cosmic
consciousness'.
4. SUBCONSCIOUS DREAMS.
By
contrast to supernatural visions, dreams would correspond to the
subconscious,
an altogether more solar-like part of the psyche with Judaic
implications ...
such as would suggest that whereas monochromatic dreams were
Jehovah-like,
polychromatic dreams have a Satanic correlation which more accords with
the
Clear Fire of Time than with, say, the Clear Light of Time, or the
quasi-superfeminine light-aside, in this latter instance, to properly
submasculine fire. Thus while colour
dreams would correlate with the subdivine beast, their black-and-white
counterparts
would suggest to this thinker the likelihood of a warrior correlation,
the
former Davidian and the latter Mosaic.
Like colour films vis-à-vis black-and-white films, colour dreams
are
more (sub)masculine than black-and-white
ones, but
both alike are naturalistic as opposed to idealistic ... unlike, by
contrast,
visions and photos.
5. MOLECULAR INTERMEDIARY.
Also naturalistic in this solar-like sense of a Judaic/Communist
plane,
are carnivals and pageants, and it seems to me that whereas carnivals
correlate
with the quasi-superfeminine on account of their overly spectacular and
therefore light-affirming nature, pageants have a submasculine
correlation more
Satanic (or Marxist) than Jehovahesque (or Leninist).
Yet both of these would contrast not with
visions, as do dreams, but with sculptures/stained-glass windows and
drawings/paintings. In fact, I would
argue for a distinction between carnivals/pageants and, further,
parades/festivals, contending that the former would more exactly
parallel sculptures/stained-glass
windows and the latter ... drawings/paintings, as we move through the
relative
(molecular) towards a return to the absolute (elemental) in the form of
a
filmic antithesis, in both black-and-white and colour, to dreams, this
latter
effectively communistic where dreams would be Judaic, just as photos,
their
noumenal counterpart, are effectively fascistic where visions would be
Hindu.
6. STELLAR/SOLAR PLANES.
Certainly it helps to distinguish the alpha elemental from the
omega or,
rather, super-alpha elemental ... on the basis of a Hindu/Fascist
distinction
(subdivisible between primary and secondary options) where the stellar
plane is
concerned, reserving for the solar one underneath (also subdivisible
between
primary and secondary options) a Judaic/Communist distinction. Doubtless the molecular realms in between are
rather more Christian and Parliamentary, or Catholic/Monarchist and
Protestant/Liberal respectively, than Judaic/Communist or
Hindu/Fascist, and I
would hold that whereas carnivals/pageants are broadly monarchist and
parades/festivals no less broadly liberal, sculptures/stained-glass
windows are
Catholic and drawings/paintings effectively Protestant, thereby
aligning,
relative to their molecular status, Monarchism and Liberalism with
Judaism and
Communism, but Catholicism and Protestantism with Hinduism and Fascism,
so that
we can speak of a progression or, more correctly in regard to these
alpha
parallels, regression ... from Judaism to Monarchism on the one hand,
and from
Liberalism to Communism on the other, that of the submasculine, while
reserving
for the superfeminine spectrum, so to speak, a devolutionary regression
from
Hinduism to Catholicism on the one hand, and from Protestantism to
Fascism on
the other hand.
7. FULL GAMUT. The 'Fascism' of photography vis-à-vis the 'Communism'
of film. A contemporary
Superheathen parallel to the
'Hinduism' of visions and the 'Judaism' of dreams.
Likewise, intermediate between these
elemental alpha-stemming extremes, one could speak of the 'Catholicism'
of
sculptures/stained-glass windows vis-à-vis the 'Monarchism' of
carnivals/pageants on the one hand, but the 'Protestantism' of
drawings/paintings vis-à-vis the 'Liberalism' of parades/festivals on
the other
hand.
CYCLE
30
1. WORLDLY PLANE. Theatre
differs
from
the netherworldly plane of dreams - carnivals/pageants -
parades/festivals - films ... as a worldly art form having its basis
not in
acting but in speech. For although in
practice acting and speaking tend to overlap, the former is more
germane to
emotionality and the latter to sensuality, which is nothing short of a
submasculine/feminine distinction, as relevant to the planes in
question.
2. NOCTURNAL 'DRAMA'. Wet
dreams
are
the 'theatre' of sleep.
3. THEATRE. I
would argue that,
being a worldly art form, theatre is less Catholic or Protestant than
...
royalist or republican, not to mention socialist or, at any rate,
social at the
television-play extreme and personal at the contrary extreme ... of wet
dreams.
4. DRAMATIC DISTINCTIONS.
By
and large, I would argue for a tragedy/comedy distinction between
'royalist'
and 'republican' drama, the sort of distinction which is arguably
rather more
tragic and comic at the 'personal' and 'social' extremes of wet dreams
and
television plays!
CYCLE
31
1. UNIVERSAL MAN. The
type
of
the 'universal man' is the furthest removed of human beings from the
Universe,
since he relates not to personality (in the mystical alpha) but to
universality
(in the gnostical omega), and is accordingly of an extreme evolutionary
character.
2. MORAL TRANSVALUATION.
When
people come to understand my work, they will realize that Satan is as
preferable to Jehovah as ... David to Moses, the beast (or shepherd
boy) to the
warrior (or Egyptian prince). For the
beast is properly submasculine, and hence subdivine, whereas the
warrior is
quasi-superfeminine, and hence quasi-superdiabolic, which is to say,
nearer to
the Devil per
se, the devil of cosmic light.
3. PARALLEL 'SELL OUT'.
Likewise, they will realize that Mohammed is as preferable to
Allah as
... the heart to the blood, the 'fiery core' to its 'light-aside',
since Islam
(Shi'ite) took the same road as Judaism in deferring, through
upper-class will,
to the cosmic light of Hindu primacy, and such a road smacks of a 'sell
out' to
the Devil, the 'sell out' in this case being to value blood above the
heart, so
that Allah ranks above Mohammed in much the same way that Jehovah ranks
above
Satan (or Moses above David) in Judaism, which is less rooted,
fundamentally,
in the alpha-most region of the 'Kingdom Within', viz. heart/blood,
than ...
naturalistically, in the omega-most region of the 'Kingdom Without',
wherein
sunlight takes moral precedence over sunheat/fire in the Satanic core.
4. DAVID AND GOLIATH. David
was
a
beast, or shepherd boy, who 'got lucky' against the demon named
Goliath
who 'came on' to him from a contrary realm, the realm, we may well
believe, of
Clear-Light primacy, or bona
fide philistinism.
CYCLE
32
1. RELATIONSHIP OF EARTH TO MOON.
Just as the sun in some sense stands in an omega relationship to
the
Cosmos, so, by contrast, the earth stands in an alpha relationship to
the moon,
since, like the Cosmos, the earth is basically feminine, whereas the
moon has a
masculine correlation deriving from its materialistic essence.
2. RELATIONSHIP OF ANGLICANISM TO
PURITANISM. Yet this alpha/omega dichotomy
between the
earth and the moon does not, contrary to superficial appearances,
translate
into a Catholic/Protestant polarity. On
the contrary, Protestantism is itself divisible in such a fashion, with
Anglicanism as the denomination which is most of the World and
Puritanism as
the denomination which has a lunar and thus, by implication,
purgatorial
correlation. Thus Anglicanism and
Puritanism form a sort of alpha/omega polarity relative to
Protestantism, with
Presbyterianism taking a pseudo-netherworldly position as the
denomination
which is closest to the sun without, however, being of the sun (like
Judaism),
since Protestantism tends, like Christianity in general, to be more
lunar than
solar or stellar, with a trinity which is correspondingly more
cerebral/intellectual than soulful or spiritual. Hence
even
the Father is less genuinely
fundamentalist/naturalist than pseudo-fundamentalist, having His basis
in
neither the blood nor the sun but the emotional aspect of the brain,
which is
to the left, as it were, of its properly intellectual aspect, like
Presbyterianism to the left of Puritanism, the Father to the left of
the Son,
Rugby League to the left of Rugby Union or even, in political terms,
the
Liberals to the left of the Conservatives.
3. CATHOLIC DENOMINATIONS.
Catholicism also has its alpha and omega, or feminine and
masculine poles,
with Eastern Orthodoxy broadly reflective of the alpha and Roman
Catholicism of
the omega, as between the Blessed Virgin and the Holy Ghost. It also, of course, has an intermediate
denomination/deity, which is rather akin to the Celtic Church
traditionally,
and which may be identified with the Christ Child, the deity most
correlative,
so I maintain, with a quasi-spiritual 'bovaryization' of the intellect
through
prayer, since aptly symbolizing the interiorization of the intellect
contrary
to any adult predilections for writing, reading, or speaking. For it is this quasi-spiritual form of
intellectuality, necessarily thoughtful, which most prepares the psyche
for the
grave, and thus for the 'visionary afterlife' which is properly
spiritual - the
spirituality, in short, of the Holy Ghost.
4. MORAL JUDGEMENT. So
morally
ignorant
and un-Christian was the twentieth century, that people
voluntarily
opted for cremation rather than burial, so accustomed were they to a
light-based and cinema/television-conditioned lifestyle closer, in
effect, to
the fiery alpha than to the spiritual omega.
Hence they willingly agreed to have their corpse reduced to a
pile of
smouldering ashes rather than suffer a spiritual afterlife in the grave. They were not even Heathen (Protestant), but
effectively Superheathen, for whom there was no afterlife (as I have
defined it
both here and elsewhere), but simply death, and thus a complete
shutdown of
psychic activity. And so they wished to
have
their corpse disposed of as quickly as possible. Yet
cremation
is, in some sense, a moral
judgement, whereby instead of going straight to Heaven (in the narrowly
Christian sense of posthumous 'visionary' experience in the grave) ones
goes if
not straight ... then presently to Hell or, at any rate, to a fiery
Subheaven
which is closer to the Satanic beast.
Thus do they 'meet their Maker'!
CYCLE
33
1. CEREBRAL CORE AND ASIDE.
In
the more or less Protestant context of the Father and the Son (Christ),
the
Father takes precedence over the Son in Presbyterianism, but the Son
takes
precedence over the Father in Puritanism, given the
emotional/intellectual
distinctions which exist between the two denominations.
Now if, for the sake of clarification, we identify
the Father with the emotional aspect of the brain and Christ with its
properly
intellectual aspect, it soon becomes evident that the emotional brain
corresponds to the core of the context, necessarily cerebral, in
question,
since the core is everywhere fiery compared to the light-aside, as in
the solar
and cardiac contexts already investigated, and the emotional brain, or
emotional aspect thereof, is nothing if not a fiery core whose
light-aside
corresponds to what is commonly called the intellect.
Thus Christ stands to the Father pretty much
as Allah to Mohammed or Jehovah to Satan - that is to say, as the
light-aside
to a fiery core. Such a light,
necessarily intellectual, would not exist were it not for the Father,
Whose
emotional essence corresponds to the fiery core of the brain. Neither, we may believe, would blood exist
without the heart, or sunlight without the sun.
Nevertheless, the fact that Christ takes precedence over the
Father in
Puritanism would suggest to me that Puritanism followed both Islam and
Judaism
in deferring to Clear-Light primacy by attaching more importance to the
light-aside of its particular context than to the fiery core itself,
thus
putting Christ on a par with Allah and Jehovah ... as the primary deity
of
Protestantism.
2. UNTRANSVALUATED DEFERENCE.
Yet if the light-aside of both the solar and cardiac contexts,
viz.
sunlight and blood, is quasi-superfeminine compared to the
submasculinity of
the fiery core, viz. sunfire and heart, then the light-aside of the
cerebral
context, viz. intellect, can only be quasi-superfeminine compared to
the fiery
core, viz. brain emotionality, of that context, which is arguably
submasculine. Thus Protestantism would
be guilty of the same moral error as was earlier committed by both
Judaism and
Islam ... in ascribing more significance to the light-aside of their
respective
contexts than to the core itself. Puritanism would rank with Islam and Judaism against
Presbyterianism, Mohammedanism (Sunni Moslem), and Satanism, or those
sects in
which the core takes precedence over the aside.
For in siding with the light-aside, in this
case intellectual, at the expense of the fiery core, one is effectively
placing
the Devil above God, since such a procedure attests to an
untransvaluated
deference to the Clear Light, the diabolic primacy of which takes
precedence
over the Clear Fire of the Void ... as Hinduism over Buddhism, or
monochromatic
visions over polychromatic ones. Even
the negative core of a stellar star, the Clear Fire of the Void, would
be less
diabolical than the fierce light which radiates from it as the Clear
Light of
the Void, and we may believe that whereas the light is primary and thus
superfeminine, the lightfire, or negative core of a stellar star, is
secondary
and thus quasi-submasculine, which is to say, demonic rather than
diabolic, a
compacted entity which, existing in a direct relationship to the Void,
serves
to glorify light rather than to generate heat.
3. MALE AND FEMALE BRAINS.
With regard to the above, one might contrast the female brain
with the
male brain, the latter of which is not only larger than the former but,
existing independently of a physical void (the womb), is primarily a
generator
of heat (emotions) rather than light (personality), and thus stands
closer to
the solar sun than to the stellar cosmos.
CYCLE
34
1. STELLAR CONTRAST. To
contrast
the
Clear Light of the Void with the Clear Fire of the Void ... as one
would contrast Hinduism with Buddhism or
2. SOLAR CONTRAST. Conversely,
to
contrast
the Clear Fire of Time with the Clear Light of Time ... as one
would contrast Satanism with Judaism or Satan with Jehovah - the latter
merely
the light-aside of the former.
3. STELLAR/SOLAR COINS.
No
less than
4. IDEALIST/NATURALIST DISTINCTIONS.
A modern equivalent of the above 'coins', or dichotomies, would
be
Fascism (light-primal) and Nazism (heat-secondary) with regard to
idealism, but
Communism (heat-primal) and Bolshevism (light-secondary) with regard to
naturalism, the cultural parallel having less to do with visions and
dreams
than with photos and films, photos being no less idealistic than films
are
naturalistic.
5. FILM NATURALISM VIS-À-VIS PHOTOGRAPHIC
IDEALISM. Film actors/producers are all
somehow
communistic in their naturalist stance before life, a stance no less
contrary to
the idealism of photography than the Judaic/Satanic essence of dream
naturalism
could be regarded as being contrary to the visionary idealism of
Hinduism/Buddhism.
CYCLE
35
1. SCOOTERS AND MOPEDS.
Whereas the Fascist/Nazi dichotomy within modern idealism would
translate into a transportational distinction between, say,
Lambretta-type
streamlined scooters and Vespa-type bubble-panel and/or plain scooters,
the
Communist/Bolshevik, or Marxist/Leninist, dichotomy within modern
naturalism
would just as credibly translate into a transportational distinction
between,
say, fixed-pedal plain mopeds and a more streamlined type of
retractable-pedal
moped. For scooters
stand to mopeds as idealism to naturalism, the stellar to the solar,
or, in
political parlance, Fascism to Communism.
2. MOTORBIKES AND TRIKES.
By
contrast to mopeds, motorbikes are rather more fundamentalist, and thus
Neo-Islamic and/or Vampire-esque in their correlation, due in large
part to
engine and panelling, with heart and blood, as though they stood in an
antithetical relationship to mopeds ... as two-wheeled vehicles owing
more, by
dint of the absence of pedals, to the 'Kingdom Within' at its
alpha-most level
than to the 'Kingdom Without' at its omega-most level.
In this respect, they are probably the
fundamentalist counterpart to trikes, which must surely stand in an
antithetical relationship to scooters - namely, as transcendentalist
three-wheeled vehicles owing more to the spirit than to the soul, and
thus
standing closer, in a metaphysical manner-of-speaking, to the lungs/air
than to
the heart/blood, the avoidance of a petrol engine being of especial
significance in their transcendence not only of the heart but, owing to
the
engine's use of petrol, the blood as well, which must surely rank as an
additional factor to streamlining in the identification of motorbikes
with the
blood, an identification which, in the 'Kingdom-Without' contexts of
scooters
and mopeds, would translate into light and fire respectively. Hence a stellar/spiritual antithesis between
scooters and trikes would be paralleled, on the next spectrum down, by
a
solar/soulful antithesis between mopeds and motorbikes.
3. OPEN-TOPPED AND ENCLOSED CARS.
Doubtless, one could distinguish, on a like-alpha/omega basis,
between
open-topped cars and enclosed cars on the next spectrum down, the
lunar/intellectual one, so to speak, and I would argue that whereas
mopeds and
motorbikes constitute a naturalist/fundamentalist antithesis,
open-topped and
enclosed cars are constitutive of a materialist/nonconformist one.
4. BUSES AND COACHES.
Likewise, on the bottom spectrum ... of worldly mundaneness, I
would
argue for a planar/sensual antithesis between, for example,
single-decker
buses/coaches and double-decker buses/coaches, contending that whereas
the
former were realistic and alpha-stemming, the latter are humanistic and
omega-orientated.
5. VANS AND LORRIES. Obviously
a
similar
dichotomy between open-topped vans/lorries and enclosed
vans/lorries
would also have to be allowed for, and it could well transpire that
vans/lorries are intermediate between cars above and buses below ...
rather
than either strictly materialist/nonconformist or realist/humanist.
CYCLE
36
1. SUBDIVISIONS OF THE BRAIN/MIND.
I used to think that the fourfold physiological subdivisions of
the
brain to which my philosophy was especially partial, viz. backbrain,
right
midbrain, left midbrain, and forebrain, should be exactly correlated
with
psychological subdivisions of the mind, viz. subconscious, unconscious,
conscious, and superconscious, so that one would have a
physiological/psychological pairing as follows: backbrain/subconscious,
right
midbrain/unconscious, left midbrain/conscious, and
forebrain/superconscious. These days,
however, I would consider such pairings too facile, even though I am
still very
much partial to subdivisions in both physiological and psychological
contexts. For it seems to me that, in
light of my recent contentions relating to the different kinds or
stages of
idealism and naturalism, not to mention realism and materialism (about
which
more in a moment), one should allow for the notion of, say,
superconscious mind
in all four subdivisions of the brain, so that the progression or,
rather,
devolutionary regression of idealism from visions to photos via
sculptures/stained-glass windows and drawings/paintings ... follows a
superconscious course, necessarily negative vis-à-vis the
alpha-stemming
constitution of idealism, through all four physiological subdivisions
of the
overall brain.
2. NEGATIVE SUPERCONSCIOUS MIND.
Thus visions (both monochromatic and polychromatic) as germane
to
negative superconscious mind in the backbrain; sculptures/stained-glass
windows
as germane to negative superconscious mind in the right midbrain;
drawings/paintings
as germane to negative superconscious mind in the left midbrain; and
photos as
germane to negative superconscious mind in the forebrain.
Consequently, it could be argued that not
only does negative superconsciousness stretch through all four
subdivisions of
the brain, but that, as we pass from one to another such subdivision,
largely
though not exclusively on the basis of a devolutionary regression, the
cultural
manifestations of superconscious mind change accordingly, as outlined
above.
3. NEGATIVE SUBCONSCIOUS MIND.
Having briefly dealt with the negative, or alpha-stemming,
superconscious, let us now concentrate on its subconscious counterpart,
the
mode of mind most correlative, so I shall contend, with naturalism, and
thus
advance the theory that the negative subconscious likewise stretches
through
all four subdivisions of the brain, beginning with dreams and ending,
as
before, with films. Thus dreams (both
monochromatic and polychromatic) as germane to negative subconscious
mind in
the backbrain; carnivals/pageants as germane to negative subconscious
mind in
the right midbrain; parades/festivals as germane to negative
subconscious mind
in the left midbrain; and films as germane to negative subconscious
mind in the
forebrain. As before, I shall argue that
negative subconsciousness in the forebrain is the most devolved form of
the
subconscious, a form antithetical to its backbrain counterpart, wherein
subconsciousness is most (rather than least) subconscious.
4. NEGATIVE UNCONSCIOUS MIND.
Likewise,
I shall argue that wet dreams are germane to negative unconscious mind
in the
backbrain; that royalist drama (tragic) is germane to negative
unconscious mind
in the right midbrain; that republican drama (comic) is germane to
negative
unconscious mind in the left midbrain; and that television drama is
germane to
negative unconscious mind in the forebrain, this latter the most
devolved, and
therefore least unconscious, form of dramatic unconsciousness.
5. NEGATIVE CONSCIOUS MIND.
Before I proceed from realism, as above, to materialism, I
should point
out that the principal cultural manifestations of this spectrum of mind
(conscious) are literary, and that literature can be subdivided, no
less than
theatre, along lines correlating with our fourfold physiological
subdivisions
of the brain. Such subdivisions would, I
believe, be as follows: poetry, short stories, novels, and philosophy,
and I
shall argue for a correlation between poetry and the backbrain, short
stories
and the right midbrain, novels and the left midbrain, and philosophy
and the
forebrain. Thus poetry as germane to
negative conscious mind in the backbrain; short stories as germane to
negative
conscious mind in the right midbrain; novels as germane to negative
conscious
mind in the left midbrain; and philosophy as germane to negative
conscious mind
in the forebrain. A devolutionary
regression, as before, would therefore place poetry in the alpha-most
subdivision of the brain as the least devolved form of negative
consciousness,
and philosophy in the alpha-least subdivision of the brain as the most
devolved
form of negative consciousness, a form which was no less noumenally
beyond
short stories/novels ... than poetry is noumenally behind them, so to
speak. For, of course, the
backbrain/forebrain
subdivisions of the overall brain are here, with regard to negative
conscious
mind, no less elemental than the right-midbrain/left-midbrain
subdivisions of
it molecular. And what applies to the
conscious in its alpha-stemming manifestations applies no less to the
superconscious, the subconscious, and the unconscious, as already
discussed.
CYCLE
37
1. POSITIVE MIND. Where
there
is
negative mind there is always the possibility of positive mind,
whether with
regard to the superconscious, the subconscious, the conscious, or the
unconscious, and what has been argued of negative mind can just as
logically be
argued of its positive, or omega-oriented, antithesis - namely, that
any given
manifestation of it is to be found in all four subdivisions of the
brain ...
from the backbrain to the forebrain via the right and left midbrains.
2. DEVOLUTIONARY/EVOLUTIONARY DISTINCTION. The real distinction between negative and
positive mind will be that whereas the former is devolutionary, the
latter is
evolutionary, since the one is symptomatic of a regression from
particle
primacy, while the other is symptomatic of a progression towards
wavicle
supremacy. Thus whereas negative mind
becomes regressively less idealistic or naturalistic or materialistic
or
realistic ... the more it devolves from alpha primacy, positive mind
becomes
progressively more transcendentalist or fundamentalist or nonconformist
or
humanist ... the more it evolves towards omega supremacy.
Now this applies to all manifestations of
negative/positive mind, from the superconscious and subconscious at the
noumenal top, so to speak, to the conscious and unconscious at the
phenomenal
bottom.
3. DIVERGENCE AND CONVERGENCE.
The alpha-stemming manifestations of mind (negative) are
generally
characterized by a certain distancing from the experiencer, since they
tend to
happen to him, whereas the omega-oriented manifestations of mind
(positive) are
more directly experienced as manifestations of a personal commitment on
the
part of their practitioner. There is,
furthermore, the suggestion of a scientific/religious distinction
between the
two orders of mind, since negative mind expresses a divergence from
self or,
more correctly, not-self, whereas positive mind expresses or, more
correctly,
impresses a convergence towards self, a suggestion complicated by the
fact that
both the not-self and the self are divisible between noumenal and
phenomenal
manifestations.
4. EXPRESSION AND IMPRESSION.
Hence whereas negative superconscious mind expresses negative
being in
idealism, positive superconscious mind impresses positive being in
transcendentalism. Likewise, whereas
negative subconscious mind expresses negative doing in naturalism,
positive
subconscious mind impresses positive doing in fundamentalism. Similarly, whereas negative conscious mind
expresses negative taking in materialism, positive conscious mind
impresses
positive taking in nonconformism. And,
finally, whereas negative unconscious mind expresses negative giving in
realism, positive unconscious mind impresses positive giving in
humanism.
5. EXPLOSIVE AND IMPLOSIVE.
The expression of negative being, doing, taking, and giving is
explosive, whereas the impression of positive being, doing, taking, and
giving
is implosive. The particle alpha explodes
centrifugally, the wavicle omega implodes centripetally.
The explosion of negative mind into particles
expresses the negative being, doing, taking, or giving of the not-self,
whereas
the implosion of positive mind into wavicles impresses the positive
being,
doing, taking, and giving of the self.
CYCLE
38
1. THE SELF. What,
then,
is
the self in both its phenomenal and noumenal forms?
Clearly, the opposite of the not-self ... as
described earlier in relation, for example, to visions, dreams, poetry,
and wet
dreams at the alpha-most points of their respective psychological
spectra. It does not happen to one as
negative being,
doing, etc., but is something one directly invests in oneself. It is not visionary but spiritual, not
emotional but soulful, not intellectual but devotional, not sensual but
graceful. It is religious (in the best
sense of that word), musical, prayerful, and choreographic. It is true or strong or knowledgeable or
beautiful. It is not illusory or weak or
ignorant or ugly. It is good, not
evil! It is reborn, not once-born!
2. NEGATIVE AND POSITIVE ORDERS OF WILL. It is the will of negative mind to diverge
from negative being, doing, taking, and giving, but the will of
positive mind
to converge towards positive being, doing, taking, and giving. For the will that is negative is an
expression of power with regard to the explosive nature of the
not-self,
whereas the will that is positive is an impression of power with regard
to the
implosive nature of the self.
3. OBJECTIVE/SUBJECTIVE DISTINCTIONS.
Before I proceed further, I should like to clarify the
distinction
between the self/not-self not simply on the basis of a
noumenal/phenomenal
dichotomy, but in terms, moreover, of the objective and the subjective,
so that
we can distinguish not only between, say, the noumenal self and the
phenomenal
self, but also, and more specifically, between the objective noumenal
self, or
heart, and the subjective noumenal self, or lungs, on the one hand, and
between
the objective phenomenal self, or sex organs, and the subjective
phenomenal
self, or brain, on the other hand. Thus
will we do justice to the four levels of self, which exist in a
contrary
relationship to the four levels of not-self, viz. the objective
noumenal
not-self of the eyes, the subjective noumenal not-self of the ears, the
objective phenomenal not-self of the tongue, and the subjective
phenomenal
not-self of the flesh, or, in other words, the senses of sight,
hearing,
tasting, and touching. The sense of
smell is also, in some degree, connected to taste, although the nose is
more
generally a filter and channel for the passage of air into the lungs,
and is
accordingly of a function which brings it closer to the subjective
noumenal
self, wherein sensuality is transcended.
4. CRUDE AND FINE. All
sensuality
is
effectively crude, by dint of its association with the not-self,
whether noumenally or phenomenally, objectively or subjectively. In this respect, it contrasts with the
fineness of that which one would associate with the self, whether
noumenally or
phenomenally, objectively or subjectively.
5. PRIMARY AND SECONDARY.
The
subjective noumenal/phenomenal self is no more exclusively subjective
... than
the objective phenomenal/noumenal self exclusively objective. On the contrary, it is primarily and, as it were, predominantly subjective.
Hence the lungs are primarily about
breathing-in (subjective) and only secondarily about breathing-out
(objective),
whereas the heart is primarily about pumping-out (objective) and only
secondarily about pumping-in (subjective).
6. PSYCHCO-PHYSICAL CORRELATIONS.
It should be possible to maintain that whereas negative mind is
associated with the not-selves, positive
mind has
associations, by contrast, with the selves, both noumenal/phenomenal
and
objective/subjective. Now it seems to me
that the division of mind into superconscious, subconscious, conscious,
and
unconscious aspects enables us to infer that each subdivision will also
be
associated with a particular sense/organ, irrespective of to which
subdivision
of the overall brain it may appertain.
Hence it should be feasible to contend that the negative
superconscious,
for example, will always be associated, in some degree, with the eyes,
irrespective of whether with regard to the backbrain, the right
midbrain, the
left midbrain, or the forebrain, whereas the positive superconscious
will
always be associated with the lungs, whether with regard to one or
another of
the above-mentioned subdivisions of the overall brain.
Likewise, while the negative subconscious
will be associated with the ears, its positive counterpart will have
associations with the heart. Similarly,
whereas the negative conscious will be associated with the tongue, its
positive
counterpart will have associations with the brain.
And, finally, while the negative unconscious
will be associated with the flesh, its positive counterpart will have
associations with the womb. Thus we have
a crude/fine distinction between the contrary orders of mind and their
respective
associations with the sensuous 'Kingdom Without' and the spiritual
'Kingdom
Within'.
7. RELATIONSHIP BETWEEN DIVERGENCE AND
CONVERGENCE. Obviously, just as negative
mind devolves
from the alpha-most association with the physical senses through the
backbrain
to the alpha-least association with the physical senses through the
forebrain,
so, by a contrary token, positive mind evolves from the omega-least
association
with the physical organs through the backbrain to the omega-most
association
with the physical organs through the forebrain.
Positive mind does not so much diverge, in negative will, from
an
exterior vacuum ... as converge, in positive will, towards an interior
plenum,
wherein it is saved. For salvation is
precisely the opposite of damnation - the convergence of mind, through
positive
willpower, upon a plenum ... as opposed to the divergence of mind,
through
negative willpower, from a vacuum. The
mind that diverges from the hell of whichever external physical organ
is
damned, whereas the mind that converges upon the heaven of whichever
internal
physical organ is saved ... whether relatively or absolutely, with
regard to
the phenomenal or to the noumenal, in objective or, more importantly,
subjective terms. Let us therefore take
a look at the various modes of salvation, from the unconscious in
relation to
the womb to the superconscious in relation to the lungs.
CYCLE
39
1. UNCONSCIOUS DANCE. Dance
is
to
the positive unconscious what theatre (drama) is to the negative
unconscious, and we may hold that the convergence of the unconscious,
through
positive will, upon the womb as the interior focus for the impression
of bodily
grace ... will vary in intensity and quality according to whether such
a
convergence takes place via the backbrain, the right midbrain, the left
midbrain, or the forebrain, with a correspondingly different kind of
dance in
consequence. Broadly, I am going to
contend that the dancing per
se, as it were, of this unconscious
convergence is through the right midbrain, which is the subdivision of
the
overall brain most correlative, so I maintain, with the body, and that
the mode
of dancing with which this correlates will be between loving couples in
what
can only be described as an intensely romantic, even harmonious,
co-operation
of objective phenomenal self with objective phenomenal self. Less harmonious but more melodic, so to
speak, will be the mode of dancing that corresponds to the convergence
of
unconscious mind through the left midbrain, wherein we may envisage a
correlation
with the subjective phenomenal self, and such dancing, almost
intellectually
aloof from the interior body per se, viz. the womb, is more
likely to be
of the ballroom variety, the couples virtually holding each other at
arm's
length, so to speak, than of anything more sexually intimate. However, if Mass and Volume are
characteristic of the more phenomenal approaches to dance, then Time
and Space
are their noumenal counterparts, with the convergence of unconscious
mind
through the backbrain making for a correlation with Time, presumably
through
some intensely rhythmic and/or collective mode of dance that defers to
the
heart, and the convergence of unconscious mind through the forebrain
making for
a more spatial if not spaced approach to dance, such as one would
associate
with free dancing or freak dancing or even belly dancing, or that
which, far
from paying an oblique tribute to the heart, would seem to be paying
such a
tribute, via the forebrain, to the lungs ... in what could only be
described as
a quasi-spiritual mode of dance, one whose musical parallel would be
pitch. Yet all dancing, whether of the
interior body per se or of some, as it were, 'bovaryized'
approximation
to something other than Inner Mass, is fundamentally of the objective
phenomenal self even in its elemental forms where, as we have seen, it
either
takes the form of a deference, via the backbrain, to objective noumenal
self or
of a deference, via the forebrain, to subjective noumenal self. At bottom, however, it is still the cultural
manifestation of the objective phenomenal self, since it is the
unconscious
which converges upon the womb to establish a graceful impression with
that self
which is its mode of salvation.
2. CONSCIOUS DEVOTION.
Having
dealt with the positive unconscious, I should like to proceed to the
positive
conscious, which I regard as converging, through positive willpower,
upon the
brain in what is, by and large, a context of devotion.
Such a cerebral context is rather more purgatorial
than mundane, and would seem to be the type of interior rebirth
congenial to
those who have turned their back on the intellect, and thus literature,
in
pursuit of inner knowledge. Doubtless
the convergence of the conscious upon the brain is more in its per
se
mode when associated with the left midbrain, the most lunar or
purgatorial part
of the overall brain, than when associated with any of its other
subdivisions,
and so much must this be the case ... that the other modes of devotion
should
be considered 'bovaryizations' of the purgatorial realm.
Now if letter/sermon writing is the Christic per
se of positive conscious mind, then its 'bovaryized' modes will
include
speaking, reading, and praying, with speaking significant of the
convergence of
positive conscious mind upon the right midbrain, reading significant of
the
convergence of such mind upon the backbrain, and praying significant of
its
convergence upon the forebrain, these latter two modes of positive
conscious
activity being elemental where the other two modes - viz. writing and
speaking
- are molecular. Of course, by
'speaking' I do not mean any old conversation or chatter, but, on the
contrary,
the sort of ecclesiastical responses and chants, not to mention aural
readings,
that follow, it seems to me, from a devotional premise having its
physical
basis in the convergence of positive conscious mind upon the right
midbrain,
the most bodily-oriented subdivision of the overall brain.
Certainly, I would have no hesitation in
regarding devotion as broadly, though not exclusively, Protestant, with
letter/sermon writing effectively Puritan, Bible reading effectively
Presbyterian, speaking effectively Anglican, and praying, that
quasi-spiritual
mode of devotion and exception to the Protestant rule, effectively
Catholic;
though this is, as ever, to generalize the issue for the sake of
categorical
clarity. Nevertheless, one would have to
contrast the purgatorial realm with the mundane realm on the basis of a
sort of
Christian/Heathen or, better, nonconformist/humanist dichotomy, since
the
distinction in question is between the conscious and the unconscious
with
regard to positive mind.
3. SUBCONSCIOUS MUSIC.
Having
dealt with the positive conscious, let us now turn to its subconscious
parallel, the order of positive mind which is antithetical to the
spectrum of
negative mind stretching from dreams to films (as already discussed),
and which
one would have difficulty not associating with music.
For music is a discipline of the soul, as we
may call the convergence of subconscious mind upon the heart, and the
soul is
never more accurately articulated than when such a convergence takes
places via
the backbrain, the subdivision of the brain most correlative with the
heart,
and the musical result is accordingly rhythmic.
Yet if music is most fundamentalist with regard to rhythm, then
it is
more (relative to most) fundamentalist with regard to harmony, less
(relative
to least) fundamentalist with regard to melody, and least
fundamentalist with
regard to pitch, as we proceed from the convergence of subconsciousness
through
the backbrain to its convergence through the forebrain via the
intermediate,
and therefore molecular, realms of the right and left midbrains - the
former
deferring, in harmony, to the womb, and the latter deferring, in
melody, to the
brain. Fundamentally, however, music is
most 'true' to itself in rhythm and least 'true' to itself in pitch,
although
the quasi-spiritual 'bovaryization' of the soul through pitch could
only rank
higher the more omega-orientated the person and the less soulful, in
consequence, his commitment to cultural fundamentalism.
Yet the soul is no less metaphysical than the
mind (the convergence of consciousness upon the brain) or, lower down
in the
mundane realm, the id (the convergence of unconsciousness upon the
womb), since
a species of self, in this instance objectively noumenal, which
contrasts with
the subjective noumenal not-self of sensual naturalism ... from dreams
to
films.
4. SUPERCONSCIOUS MEDITATION.
Higher than the cultural fundamentalism, however, of the soul
... is the
cultural transcendentalism of the spirit, or the convergence of
superconsciousness upon the lungs, which is never more
transcendentalist than
when such a convergence takes place via the forebrain, and the
metaphysical
result is the spiritual per
se ... of the Holy Spirit of Heaven, or
union between the superconscious and the subjective noumenal self (of
air-breathing lungs) through meditation.
Thus it is that the convergence, through the forebrain, of
positive
superconscious mind upon the lungs brings both the mind in question and
the
lungs to the Holy Spirit which, being universal, is the ultimate
salvation of
the self. Yet if meditation is the most
transcendentalist mode of spirituality, then it should follow that the
convergence
of superconsciousness through the backbrain upon the lungs will make,
in a
deference to the heart, for the least transcendentalist mode of
spirituality,
namely for singing, whilst its convergence through the right midbrain
will
make, in deference to the womb, for the less (relative to least)
transcendentalist mode of spirituality in kissing, and its convergence
through
the left midbrain will make, in deference to the brain, for the more
(relative
to most) transcendentalist mode of spirituality in the sniffing and/or
snorting
of certain chemicals, including incense.
Thus the cultivation of the subjective noumenal self (both
psychologically and metaphysically) may be regarded as stretching from
the
least transcendentalist context of singing to the most
transcendentalist
context of meditating via the less (relative to least)
transcendentalist
context of kissing, and the more (relative to most) transcendentalist
context
of sniffing. One might say that whereas
meditating is the transcendentalist per se of the Divine, the
context
that brings the subjective noumenal self to a unitary accommodation
with the
universal self (of the air being breathed), singing is a
quasi-fundamentalist
mode of transcendentalism, kissing a quasi-humanist mode of
transcendentalism,
and sniffing a quasi-nonconformist mode of transcendentalism. Yet the spirit is revealed, to a greater or
lesser extent, in all modes of transcendentalism, just as the soul is
revealed,
to greater or lesser extents, in all modes of fundamentalism, the mind
... in
all modes of nonconformism, and the id ... in all modes of humanism.
5. REVELATIONS OF THE SOUL.
Thus while the soul is most revealed through the convergence of
subconsciousness upon the heart via the backbrain in rhythmical music,
the
fundamentalist per
se of the soul, it is more (relative to most) revealed
through the convergence of subconsciousness upon the heart via the
right
midbrain in harmonic music, which is the quasi-humanist mode of
fundamentalism. Conversely, while the
soul is least revealed through the convergence of subconsciousness upon
the
heart via the forebrain in pitch-oriented music, the
quasi-transcendentalist
mode of fundamentalism, it is less (relative to least) revealed through
the
convergence of subconsciousness upon the heart via the left midbrain in
melodic
music, which is the quasi-nonconformist mode of fundamentalism.
6. REVELATIONS OF THE MIND.
Similarly, while the mind is most revealed through the
convergence of
consciousness upon the brain via the left midbrain in letter writing,
the
puritan or, rather, nonconformist per
se of the mind, it is more
(relative to most) revealed through the convergence of consciousness
upon the
brain via the forebrain in thoughtful praying, which is the
quasi-transcendentalist mode of nonconformism.
Conversely, while the mind is least revealed through the
convergence of
consciousness upon the brain via the right midbrain in responsive
speaking, the
quasi-humanist mode of nonconformism, it is less (relative to least)
revealed
through the convergence of consciousness upon the brain via the
backbrain in
scriptural reading, which is the quasi-fundamentalist mode of
nonconformism.
7. REVELATIONS OF THE ID.
Finally, while the id is most revealed through the convergence
of
unconsciousness upon the womb via the right midbrain in romantic
dancing, the
humanist per
se of the id, it is more (relative to most) revealed,
through the convergence of unconsciousness upon the womb via the
backbrain in
tap dancing, which is the quasi-fundamentalist mode of humanism. Conversely, while the id is least revealed
through the convergence of unconsciousness upon the womb via the left
midbrain
in ballroom dancing, the quasi-nonconformist mode of humanism, it is
less
(relative to least) revealed through the convergence of unconsciousness
upon
the womb via the forebrain in belly dancing, which is the
quasi-transcendentalist mode of humanism.
CYCLE
40
1. ELEMENTAL AND MOLECULAR.
What all this and other such variations on a theme of positive
mind
tells us ... is that where the least and most omega-oriented modes of
any given
positive self (not necessarily synonymous with the degree of that
self's
revelation in relation to its context) are elemental, the less
(relative to least)
and more (relative to most) omega-oriented modes of such a self are
molecular,
being intermediate between the elemental extremes.
Furthermore, we should distinguish the least
and less omega-oriented manifestations of any given self from the more
and most
omega-oriented manifestations of it on the basis of an old/new brain
dichotomy,
with, broadly, those selves that pertain to the backbrain and the right
midbrain being affiliated to the old brain, and those which, by
contrast,
pertain to the left midbrain and the forebrain being affiliated to the
new
brain. Hence in the context of
transcendentalism, for example, the least and less omega-oriented
manifestations of the subjective noumenal self, viz. singing and
kissing, will
be affiliated to the old brain, whilst its
more and
most omega-oriented manifestations, viz. sniffing and meditating, will
be
affiliated to the new brain.
2. OLD/NEW BRAIN SPIRITUAL DISTINCTIONS. Now what applies to the subjective noumenal
self, or spirit, applies no less to the objective noumenal self, or
soul, as
well as to the subjective phenomenal self, or mind, and to the
objective
phenomenal self, or id. It also applies,
in a reverse kind of way, to the fourfold levels of the not-self, or
negative
self, from the alpha-most to the alpha-least, with both the alpha-most
and
alpha-more (relative to most) forms of the not-self being affiliated to
the old
brain, but the alpha-less (relative to least) and alpha-least forms of
it being
affiliated to the new brain. Hence, with
regard to negative transcendentalism, we can list visions and
stained-glass
windows as being affiliated to the old brain by dint of their
association with
the backbrain and the right midbrain respectively, whereas paintings
and photos
would have to be affiliated to the new brain on account of their
association
with the left midbrain and the forebrain respectively.
Thus whereas the old brain would have visions
and stained-glass windows pitted, as alpha-most and alpha-more, against
singing
and kissing, as omega-least and omega-less, the new brain would have
paintings
and photos pitted, as alpha-less and alpha-least, against sniffing and
meditating, as omega-more and omega-most.
3. OLD/NEW BRAIN SOULFUL DISTINCTIONS. Likewise, in terms of the soul, the old brain
would have dreams and carnivals pitted, as alpha-most and alpha-more,
against
rhythmic music and harmonic music, as omega-least and omega-less,
whereas the
new brain would have parades and films pitted, as alpha-less and
alpha-least,
against melodic music and pitchful music, as omega-more and omega-most.
4. OLD/NEW BRAIN INTELLECTUAL DISTINCTIONS. Similarly, with regard to the mind, the old
brain would have poetry and short stories pitted, as alpha-most and
alpha-more,
against reading and speaking, as omega-least and omega-less, whereas
the new
brain would have novels and philosophy pitted, as alpha-less and
alpha-least,
against writing and praying, as omega-more and omega-most.
5. OLD/NEW BRAIN PHYSICAL DISTINCTIONS. Finally, with regard to the id, the old brain
would have wet dreams and royalist drama pitted, as alpha-most and
alpha-more,
against tap dancing and romantic dancing, as omega-least and
omega-less,
whereas the new brain would have republican drama and television drama
pitted,
as alpha-less and alpha-least, against ballroom dancing and belly
dancing, as
omega-more and omega-most.
6. NOT-SELVES VIS-À-VIS SELVES.
However that may be, the alpha contexts of negative self are
always
distinguishable from the omega contexts of positive self on the basis
of an
exterior/interior, particle/wavicle, crude/fine division, with those in
the
former contexts (not-self) symptomatic of a divergence from a sensory
vacuum,
and those in the latter contexts (self) symptomatic of a convergence
upon an
organic plenum. The former are, as it
were, vicious, and the latter virtuous.
For the not-self, in whichever manifestation, is forever
inferior, both
morally and qualitatively, to the self, whether with regard to
subjectivity or
to objectivity at both phenomenal and noumenal levels.
The visionary not-self will always be morally
inferior to the spiritual self, the emotional not-self morally inferior
to the
soulful self, the intellectual not-self morally inferior to the
devotional self,
and the sensuous not-self morally inferior to the graceful self. Only the 'reborn' of the self can have any
experience of salvation, whether with regard to the Mother (of the
objective
phenomenal self), the Son (of the subjective phenomenal self), the
Father (of
the objective noumenal self), or the Holy Spirit (of the subjective
noumenal
self). But we still have to distinguish
between salvation in the old brain and salvation in the new brain, on
both
molecular and elemental terms with regard to any given
noumenal/phenomenal
self, as well as between damnation (of the not-self) in the old and new
brains
- this latter having been the prevailing form of damnation in the
twentieth
century, a century more damned than saved.
CYCLE
41
1. CLEAR/UNCLEAR LIGHT.
To
distinguish, on the plane of negative transcendentalism, between the
Clear
Light of the Outer Void (Space) with regard to the alpha-most objective
noumenal not-self and the Unclear Light of the Outer Void with regard
to the
alpha-more (relative to most) objective noumenal not-self on the one
hand, but
between the Unclear Light of the Inner Void with regard to the
alpha-less
(relative to least) objective noumenal not-self and the Clear Light of
the
Inner Void with regard to the alpha-least objective noumenal not-self
on the
other hand.
2. HOLY/UNHOLY SPIRIT.
Conversely, to distinguish, on the plane of positive
transcendentalism,
between the Holy Spirit of Outer Heaven with regard to the omega-least
subjective noumenal self and the Unholy Spirit of Outer Heaven with
regard to
the omega-less (relative to least) subjective noumenal self on the one
hand,
but between the Unholy Spirit of Inner Heaven with regard to the
omega-more
(relative to most) subjective noumenal self and the Holy Spirit of
Inner Heaven
with regard to the omega-most subjective noumenal self on the other
hand.
3. CLEAR/UNCLEAR FIRE.
Similarly, to distinguish on the plane of negative
fundamentalism,
between the Clear Fire of Outer Time with regard to the alpha-most
subjective noumenal
not-self and the Unclear Fire of Outer Time with regard to the
alpha-more
(relative to most) subjective noumenal not-self on the one hand, but
between
the Unclear Fire of Inner Time with regard to the alpha-less (relative
to
least) subjective noumenal not-self and the Clear Fire of Inner Time
with
regard to the alpha-least subjective noumenal not-self on the other
hand.
4. HOLY/UNHOLY SOUL.
Conversely, to distinguish, on the plane of positive
fundamentalism,
between the Holy Soul of Outer Hell (Subheaven) with regard to the
omega-least
objective noumenal self and the Unholy Soul of Outer Hell with regard
to the
omega-less (relative to least) objective noumenal self on the one hand,
but
between the Unholy Soul of Inner Hell with regard to the omega-more
(relative
to most) objective noumenal self and the Holy Soul of Inner Hell with
regard to
the omega-most objective noumenal self on the other hand.
5. CLEAR/UNCLEAR ICE.
Likewise, to distinguish, on the plane of negative
nonconformism,
between the Clear Ice of Outer Volume with regard to the alpha-most
objective
phenomenal not-self and the Unclear Ice of Outer Volume with regard to
the
alpha-more (relative to most) objective phenomenal not-self on the one
hand,
but between the Unclear Ice of Inner Volume with regard to the
alpha-less
(relative to least) objective phenomenal not-self and the Clear Ice of
Inner
Volume with regard to the alpha-least objective phenomenal not-self on
the
other hand.
6. HOLY/UNHOLY MIND.
Conversely, to distinguish, on the plane of positive
nonconformism,
between the Holy Mind of Outer Purgatory with regard to the omega-least
subjective phenomenal self and the Unholy Mind of Outer Purgatory with
regard
to the omega-less (relative to least) subjective phenomenal self on the
one
hand, but between the Unholy Mind of Inner Purgatory with regard to the
omega-more (relative to most) subjective phenomenal self and the Holy
Mind of
Inner Purgatory with regard to the omega-most subjective phenomenal
self on the
other hand.
7. CLEAR/UNCLEAR SOIL.
Finally, to distinguish, on the plane of negative humanism,
between the
Clear Soil of Outer Mass with regard to the alpha-most subjective
phenomenal
not-self and the Unclear Soil of Outer Mass with regard to the
alpha-more
(relative to most) subjective phenomenal not-self on the one hand, but
between
the Unclear Soil of Inner Mass with regard to the alpha-less (relative
to
least) subjective phenomenal not-self and the Clear Soil of Inner Mass
with
regard to the alpha-least subjective phenomenal not-self on the other
hand.
8. HOLY/UNHOLY ID. Conversely,
to
distinguish,
on the plane of positive humanism, between the Holy Id of
the
Outer World with regard to the omega-least objective phenomenal self
and the
Unholy Id of the Outer World with regard to the omega-less (relative to
least)
objective phenomenal self on the one hand, but between the Unholy Id of
the
Inner World with regard to the omega-more (relative to most) objective
phenomenal self and the Holy Id of the Inner World with regard to the
omega-most objective phenomenal self on the other hand.
CYCLE
42
1. RELATIONSHIP BETWEEN LIGHT/SPIRIT AND
BRAIN. In all of the above examples, the
'outer'
contexts appertain to the old brain and the 'inner' contexts, by
contrast, to
the new brain. Hence whereas the
Clear/Unclear Light of the Outer Void and the Holy/Unholy Spirit of
Outer
Heaven appertain to the old brain, the Unclear/Clear Light of the Inner
Void
and the Unholy/Holy Spirit of Inner Heaven appertain to the new brain.
2. RELATIONSHIP BETWEEN FIRE/SOUL AND BRAIN. Likewise, whereas the Clear/Unclear Fire of
Outer Time and the Holy/Unholy Soul of Outer Hell appertain to the old
brain,
the Unclear/Clear Fire of Inner Time and the Unholy/Holy Soul of Inner
Hell
appertain to the new brain.
3. RELATIONSHIP BETWEEN ICE/MIND AND BRAIN. Similarly, whereas the Clear/Unclear Ice of
Outer Volume and the Holy/Unholy Mind of Outer Purgatory appertain to
the old
brain, the Unclear/Clear Ice of Inner Volume and the Unholy/Holy Mind
of Inner
Purgatory appertain to the new brain.
4. RELATIONSHIP BETWEEN SOIL/ID AND BRAIN. Finally, whereas the Clear/Unclear Soil of
Outer Mass and the Holy/Unholy Id of the Outer World appertain to the
old
brain, the Unclear/Clear Soil of Inner Mass and the Unholy/Holy Id of
the Inner
World appertain to the new brain.
CYCLE
43
1. PHOTONS AND PHOTINOS.
Whereas the element of the objective noumenal not-self is the
photon,
the element of the subjective noumenal self is the photino.
2. PROTONS AND PROTINOS.
Whereas
the element of the subjective noumenal not-self is the proton, the
element of
the objective noumenal self is the protino.
3. NEUTRONS AND NEUTRINOS.
Whereas the element of the objective phenomenal not-self is the
neutron,
the element of the subjective phenomenal self is the neutrino.
4. ELECTRONS AND ELECTRINOS.
Whereas the element of the subjective phenomenal not-self is the
electron, the element of the objective phenomenal self is the electrino.
CYCLE
44
1. NEGATIVE/POSITIVE SUPERCONSCIOUS.
The objective noumenal not-self, or negative superconscious, is
of the
Clear/Unclear Light of the Void, whereas the subjective noumenal self,
or
positive superconscious, is of the Holy/Unholy Spirit of Heaven.
2. NEGATIVE/POSITIVE SUBCONSCIOUS.
The objective noumenal not-self, or negative subconscious, is of
the
Clear/Unclear Fire of Time, whereas the objective noumenal self, or
positive
subconscious, is of the Holy/Unholy Soul of Hell.
3. NEGATIVE/POSITIVE CONSCIOUS.
The objective phenomenal not-self, or negative conscious, is of
the
Clear/Unclear Ice of Volume, whereas the subjective phenomenal self, or
positive conscious, is of the Holy/Unholy Mind of Purgatory.
4. NEGATIVE/POSITIVE UNCONSCIOUS.
The subjective phenomenal not-self, or negative unconscious, is
of the
Clear/Unclear Soil of Mass, whereas the objective phenomenal self, or
positive
unconscious, is of the Holy/Unholy Id of the World.
CYCLE
45
1. OBJECTIVE NOUMENAL NOT-SELF.
From the elemental photon particles of the alpha-most objective
noumenal
not-self to the elemental photon wavicles of the alpha-least objective
noumenal
not-self via the molecular photon particles of the alpha-more (relative
to
most) objective noumenal not-self and the molecular photon wavicles of
the
alpha-less (relative to least) objective noumenal not-self.
2. SUBJECTIVE NOUMENAL SELF.
From the elemental photino particles of the omega-least
subjective
noumenal self to the elemental photino wavicles of the omega-most
subjective
noumenal self via the molecular photino particles of the omega-less
(relative
to least) subjective noumenal self and the molecular photino wavicles
of the
omega-more (relative to most) subjective noumenal self.
3. SUBJECTIVE NOUMENAL NOT-SELF.
From the elemental proton particles of the alpha-most subjective
noumenal not-self to the elemental proton wavicles of the alpha-least
subjective noumenal not-self via the molecular proton particles of the
alpha-more (relative to most) subjective noumenal not-self and the
molecular
proton wavicles of the alpha-less (relative to least) subjective
noumenal
not-self.
4. OBJECTIVE NOUMENAL SELF.
From the elemental protino particles of the omega-least
objective
noumenal self to the elemental protino wavicles of the omega-most
objective
noumenal self via the molecular protino particles of the omega-less
(relative
to least) objective noumenal self and the molecular protino wavicles of
the
omega-more (relative to most) objective noumenal self.
5. OBJECTIVE PHENOMENAL NOT-SELF.
From the elemental neutron particles of the alpha-most objective
phenomenal not-self to the elemental neutron wavicles of the
alpha-least
objective phenomenal not-self via the molecular neutron particles of
the
alpha-more (relative to most) objective phenomenal not-self and the
molecular
neutron wavicles of the alpha-less (relative to least) objective
phenomenal
not-self.
6. SUBJECTIVE PHENOMENAL SELF.
From the elemental neutrino particles of the omega-least
subjective phenomenal
self to the elemental neutrino wavicles of the omega-most subjective
phenomenal
self via the molecular neutrino particles of the omega-less (relative
to least)
subjective phenomenal self and the molecular neutrino wavicles of the
omega-more (relative to most) subjective phenomenal self.
7. SUBJECTIVE PHENOMENAL NOT-SELF.
From the elemental electron particles of the alpha-most
subjective
phenomenal not-self to the elemental electron wavicles of the
alpha-least
subjective phenomenal not-self via the molecular electron particles of
the
alpha-more (relative to most) subjective phenomenal not-self and the
molecular
electron wavicles of the alpha-less (relative to least) subjective
phenomenal
not-self.
8. OBJECTIVE PHENOMENAL SELF.
From the elemental electrino particles of the omega-least
objective
phenomenal self to the elemental electrino wavicles of the omega-most
objective
phenomenal self via the molecular electrino particles of the omega-less
(relative to least) objective phenomenal self and the molecular
electrino
wavicles of the omega-more (relative to most) objective phenomenal self.
CYCLE
46
1. ELEMENTINOS. In
all
the
omega-oriented, or 'reborn', contexts, the elementinos (as one may call
photinos, protinos, neutrinos, and electrinos) are both smaller and
therefore
finer than the elements of the alpha-stemming contexts.
Thus they have a higher wavicle threshold
than their larger antitheses. Yet they
are still divisible, like their alpha-stemming counterparts, between
objective
and subjective options ... only the photino and neutrino being
subjective.
2. ELEMENTS VIS-À-VIS ELEMENTINOS.
The elements, being larger than elementinos, are fundamentally
vacuums
from which negative will diverges, whereas the elementinos, being
smaller than
elements, are essentially plenums towards which positive will converges. Hence to diverge from
photons, protons, neutrons, and electrons, but to converge upon
photinos,
protinos, neutrinos, and electrinos.
Or, more specifically, to diverge
objectively from
photons and neutrons, but subjectively from protons and electrons; and
to
converge objectively upon electrinos and protinos, but subjectively
upon
neutrinos and photinos.
3. CONTRARY MODES OF CONVERGENCE/DIVERGENCE. That which
converges/diverges
objectively does so in a rectilinear fashion (+), whereas that which
converges/diverges subjectively does so in a curvilinear fashion (o). Thus there are two contrary external and
internal modes of convergence/divergence.
CYCLE
47
1. SCIENTIFIC EXTREME RIGHT VIS-À-VIS
RELIGIOUS EXTREME LEFT. That which is of
the objective noumenal
not-self, like optical idealism, is of the scientific Extreme Right,
whereas
that which is of the subjective noumenal self, like airy
transcendentalism, is
of the religious Extreme Left.
2. SCIENTIFIC EXTREME LEFT VIS-À-VIS
RELIGIOUS EXTREME RIGHT. Conversely, that
which is of the subjective
noumenal not-self, like aural naturalism, is of the scientific Extreme
Left,
whereas that which is of the objective noumenal self, like blood-based
fundamentalism, is of the religious Extreme Right.
3. SCIENTIFIC RIGHT VIS-À-VIS RELIGIOUS
LEFT. Similarly, that which is of the
objective
phenomenal not-self, like lingual materialism, is of the scientific
Right,
whereas that which is of the subjective phenomenal self, like cerebral
nonconformism, is of the religious Left.
4. SCIENTIFIC LEFT VIS-À-VIS RELIGIOUS
RIGHT. Conversely, that which is of the
subjective
phenomenal not-self, like tactile realism, is of the scientific Left,
whereas
that which is of the objective phenomenal self, like maternal humanism,
is of
the religious Right.
CYCLE
48
1. ALPHA EXTREME RIGHT VIS-À-VIS OMEGA
EXTREME LEFT. Broadly, 'Leftism' is
identifiable with
subjectivity and 'Rightism', by contrast, with objectivity, the former
radical
and the latter conservative. Thus in the
idealist/transcendentalist distinction, for example, between the eyes
and the
lungs, the former are identifiable with noumenal not-self objectivity,
and
hence the alpha Extreme Right, while the latter are identifiable with
noumenal
self subjectivity, and hence the omega Extreme Left.
2. ALPHA EXTREME LEFT VIS-À-VIS OMEGA
EXTREME RIGHT. Similarly, in the
naturalist/fundamentalist
distinction between the ears and the heart, the former are identifiable
with
noumenal not-self subjectivity, and hence the alpha Extreme Left, while
the
latter are identifiable with noumenal self subjectivity, and hence the
omega
Extreme Right.
3. ALPHA RIGHT VIS-À-VIS OMEGA LEFT.
Likewise, in the materialist/nonconformist distinction between
the
tongue and the brain, the former is identifiable with phenomenal
not-self
objectivity, and hence the alpha Right, while the latter is
identifiable with
phenomenal self subjectivity, and hence the omega Left.
4. ALPHA LEFT VIS-À-VIS OMEGA RIGHT.
Finally, in the realist/humanist distinction between the flesh
and the
womb, the former is identifiable with phenomenal not-self subjectivity,
and
hence the alpha Left, while the latter is identifiable with phenomenal
self
objectivity, and hence the omega Right.
CYCLE
49
1. BRIGHTNESS VIS-À-VIS LIGHTNESS.
To contrast the alpha-most to alpha-least extreme right-wing
nature of
the Clear/Unclear Brightness (Light) of the Void (in both external and
internal
manifestations) with the omega-least to omega-most extreme left-wing
nature of
the Holy/Unholy Lightness (Spirit) of Heaven (in both external and
internal
manifestations).
2. HOTNESS VIS-À-VIS BADNESS.
To contrast the alpha-most to alpha-least extreme left-wing
nature of
the Clear/Unclear Hotness (Fire) of Time with the omega-least to
omega-most
extreme right-wing nature of the Holy/Unholy Badness (Soul) of Hell.
3. COLDNESS VIS-À-VIS GOODNESS.
To contrast the alpha-most to alpha-least right-wing nature of
the
Clear/Unclear Coldness (Ice) of Volume with the omega-least to
omega-most
left-wing nature of the Holy/Unholy Goodness (Mind) of Purgatory.
4. DARKNESS VIS-À-VIS HEAVINESS.
To contrast the alpha-most to alpha-least left-wing nature of
the
Clear/Unclear Darkness (Soil) of Mass with the omega-least to
omega-most
right-wing nature of the Holy/Unholy Heaviness (Womb) of the World.
CYCLE
50
1. FASCISM AND TRANSCENDENTALISM.
From the extreme right-wing negative
noumenal
objectivity of fascism to the extreme left-wing positive noumenal
subjectivity
of transcendentalism, as from the eyes to the lungs, light to air.
2. COMMUNISM AND FUNDAMENTALISM.
From the extreme left-wing negative noumenal
subjectivity of communism to the extreme right-wing positive noumenal
objectivity of fundamentalism, as from the ears to the heart, fire to
blood.
3. PARLIAMENTARIANISM AND NONCONFORMISM. From the right-wing negative phenomenal
objectivity of parliamentarianism to the left-wing positive phenomenal
subjectivity of nonconformism, as from the tongue to the brain, water
to
thought.
4. REPUBLICANISM AND HUMANISM.
From the left-wing negative phenomenal
subjectivity of
republicanism to the right-wing positive phenomenal objectivity of
humanism, as
from the flesh to the womb, earth to sperm.
CYCLE
51
1. SUPERFEMININITY VIS-À-VIS
SUPERMASCULINITY. To
contrast the
superfemininity of the objective noumenal not-self with the
supermasculinity of
the subjective noumenal self, Devil with God, antispirit with spirit.
2. ALPHA/OMEGA SUBMASCULINITY.
To contrast the alpha submasculinity of the subjective noumenal
not-self
with the omega submasculinity of the objective noumenal self, beast
with
warrior, antisoul with soul.
3. ALPHA/OMEGA MASCULINITY.
To
contrast the alpha masculinity of the objective phenomenal not-self
with the
omega masculinity of the subjective phenomenal self, sinner with saint,
antimind with mind.
4. ALPHA/OMEGA FEMININITY.
To
contrast the alpha femininity of the subjective phenomenal not-self
with the
omega femininity of the objective phenomenal self, whore with angel,
anti-id
with id.
CYCLE
52
1. SPATIAL/SPACED SPACE.
To
distinguish between the spatial Space of antispirit (light) and the
spaced
Space of spirit (breath cycle), whether external or internal.
2. SEQUENTIAL/REPETITIVE TIME.
To distinguish between the sequential Time of antisoul (fire)
and the
repetitive Time of soul (heartbeat), whether external or internal.
3. VOLUMETRIC/VOLUMINOUS VOLUME.
To distinguish between the volumetric Volume
of
antimind (ice) and the voluminous Volume of mind (bookish thoughts),
whether
external or internal.
4. MASSED/MASSIVE MASS.
To distinguish between the massed Mass of
the anti-id (soil) and
the massive Mass of the id (pregnant womb), whether external or
internal.
CYCLE
53
1. MASS/TIME ATTRACTIONS.
Mass
is attracted towards Time, and Volume
towards
Space. Hence the attraction, negatively,
of massed Mass towards sequential Time on the one hand, but the
attraction,
positively, of massive Mass towards repetitive Time on the other hand -
the
former alpha subjective, the latter omega objective.
2. VOLUME/SPACE ATTRACTIONS.
Likewise, the attraction, negatively, of volumetric Volume
towards
spatial Space on the one hand, but the attraction, positively, of
voluminous
Volume towards spaced Space on the other hand - the former alpha
objective, the
latter omega subjective.
3. POLITICAL LEFT AND RELIGIOUS RIGHT. The negative attraction of the republican
Left towards the communist Far Left is objectively paralleled by the
positive
attraction of the humanist Right towards the fundamentalist Far Right.
4. POLITICAL RIGHT AND RELIGIOUS LEFT. Similarly, the negative attraction of the
parliamentary Right towards the fascist Far Right is subjectively
paralleled by
the positive attraction of the nonconformist Left towards the
transcendentalist
Far Left.
CYCLE
54
1.
2. CATHOLIC NONCONFORMISM.
Although the voluminous Volume of nonconformism tends towards
the spaced
Space of transcendentalism, as from the religious Left to the religious
Extreme
Left, or the Son to the Holy Spirit, it should not be inferred that
this
implies a special predilection on the part of Protestantism towards
transcendentalism. On the contrary, it
is the nonconformism (prayer) of Catholicism which is most orientated
towards
the heavenly Beyond and the possibility, in consequence, of an extreme
left-wing religious alternative to Christianity. For,
despite
its indubitably populist conservatism,
Catholicism still opens out, through prayerful nonconformism, towards a
properly spiritual salvation in the heavenly Beyond, turning its back,
in the
process, on the massive-Mass-to-repetitive-Time attraction which leads
from the
Mother to the Father in due fundamentalist fashion, the heart duly
eclipsing
the womb.
3. PROTESTANT NONCONFORMISM.
Only an anti-Catholic reductionist of overly Protestant tendency
would
seek to reduce Catholicism to a Mass/Time fatality on the basis of its
'Heathen' populism, overlooking the Volume/Space relationship which
characterizes its properly Christian dimension, a dimension as
nonconformist/transcendentalist as the popular dimension 'lower down'
is
humanist/fundamentalist. No, such
populism does not exclude the truly Christian alternative but, rather,
extends
Christianity to the masses, both male and, especially, female, who
would
otherwise be overlooked and scorned ... as, unfortunately, tends to the
case
with Protestant nonconformism, particularly in its overly masculine or
purgatorial manifestations, as in Puritanism and Presbyterianism. However that may be, it is more damaging to
exclude the masses from religion than to embrace them on a
'pseudo-Christian'
basis via Mass and Time; for Christianity is not intended to be a
specifically
middle-class religion. Yet the
'nonconformism' of Protestantism does not lead 'over the moon', in a
Saturn-oriented bias for transcendentalist Space but, on the contrary,
either
remains loyal to the intellect per
se, as in the strictly
voluminous case of Puritanism (the Son), with its epistolary
New-Testament bias
towards writing, or 'bovaryizes' the intellect towards Time, as in the
case of
the rather more patriarchal Presbyterianism ... with its poetical
Old-Testament
bias towards reading, or, alternatively, towards Mass, as in the case
of
Anglicanism ... with its dramatic bias towards speaking, so that
quasi-emotional (the Father) and quasi-sensual (the Mother) modes of
intellectual devotion tend to be the prevailing norms, and things
either remain
at an overworldly/netherworldly remove from the possibility of
spiritual
salvation or, worse again, 'bog down' in the World, where they tend to
glorify
what is Heathen to the detriment of all that is Christian, the dramatic
taking precedence,
through the Mother, over the poetic and the epistolary, as in the
strictly
Anglican mode of nonconformism. Only the
quasi-spiritual 'bovaryization' of the intellect through prayer
actually leads
the mind towards spaced Space, and this tends to be the mode of
nonconformism
one would most readily associate with Catholicism, which is arguably
more
mindful of the Beyond than its superficially more nonconformist
detractors
would allow!
4. UNIVERSALITY OF ETERNAL LIFE.
Yet, that said, there is still a significant distinction between
the
'spirituality' of the grave and the spirituality, or, rather,
universality, of
Eternal Life ... the other side of Christendom, as espoused by me with
regard
to 'Kingdom Come'. This latter is not so
much beyond prayer/contemplation in the cerebral afterlife of the grave
... as
antithetical to emotionality in the meditative calm of pure
transcendentalism,
which is as religiously extreme left wing as it is possible to be, the
joyful
liberation of the noumenally saved spirit in the holiness of universal
Heaven.
CYCLE
55
1. BRAIN/MIND DISTINCTIONS.
To
distinguish, further to my previous theorizing on the subject, between
the old
brain and the old mind on the one hand, and between the new brain and
the new
mind on the other hand, conceiving of the old brain as host to
elemental/molecular particle elements, the old mind as host to
molecular/elemental wavicle elements, the new brain as host to
elemental/molecular particle elementinos, and the new mind as host to
molecular/elemental
wavicle elementinos.
2. PHOTON PARTICLES/WAVICLES OF THE OLD
BRAIN/MIND. Thus the alpha-most elemental
photon
particles and the alpha-more (relative to most) molecular photon
particles of
the objective noumenal not-self (eyes) would appertain to the old
brain,
whereas the alpha-less (relative to least) molecular photon wavicles
and the
alpha-least elemental photon wavicles of the objective noumenal
not-self would
appertain to the old mind.
3. PHOTINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental photino particles and the omega-less (relative to
least)
molecular photino particles of the subjective noumenal self (lungs)
would
appertain to the new brain, whereas the omega-more (relative to most)
molecular
photino wavicles and the omega-most elemental photino wavicles of the
subjective noumenal self would appertain to the new mind.
4. PROTON PARTICLES/WAVICLES OF THE OLD
BRAIN/MIND. Likewise, the alpha-most
elemental proton
particles and the alpha-more (relative to most) molecular proton
particles of
the subjective noumenal not-self (ears) would appertain to the old
brain,
whereas the alpha-less (relative to least) molecular proton wavicles
and the
alpha-least elemental proton wavicles of the subjective noumenal
not-self would
appertain to the old mind.
5. PROTINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental protino particles and the omega-less (relative to
least)
molecular protino particles of the objective noumenal self (heart)
would
appertain to the new brain, whereas the omega-more (relative to most)
molecular
protino wavicles and the omega-most elemental protino wavicles of the
objective
noumenal self would appertain to the new mind.
6. NEUTRON PARTICLES/WAVICLES OF THE OLD
BRAIN/MIND. Likewise, the alpha-most
elemental neutron
particles and the alpha-more (relative to most) molecular neutron
particles of
the objective phenomenal not-self (tongue) would appertain to the old
brain,
whereas the alpha-less (relative to least) molecular neutron wavicles
and the
alpha-least elemental neutron wavicles of the objective phenomenal
not-self
would appertain to the old mind.
7. NEUTRINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the omega-least
elemental
neutrino particles and the omega-less (relative to least) molecular
neutrino
particles of the subjective phenomenal self (brain) would appertain to
the new
brain, whereas the omega-more (relative to most) molecular neutrino
wavicles
and the omega-most elemental neutrino wavicles of the subjective
phenomenal
self would appertain to the new mind.
8. ELECTRON PARTICLES/WAVICLES OF THE OLD
BRAIN/MIND. Finally, the alpha-most
elemental electron
particles and the alpha-more (relative to most) molecular electron
particles of
the subjective phenomenal not-self (flesh) would appertain to the old
brain,
whereas the alpha-less (relative to least) molecular electron wavicles
and the
alpha-least elemental electron wavicles of the subjective phenomenal
not-self
would appertain to the old mind.
9. ELECTRINO PARTICLES/WAVICLES OF THE NEW
BRAIN/MIND. Conversely, the
omega-least elemental electrino particles and the omega-less (relative
to
least) molecular electrino particles of the objective phenomenal self
(womb)
would appertain to the new brain, whereas the omega-more (relative to
most)
molecular electrino wavicles and the omega-most elemental electrino
wavicles of
the objective phenomenal self would appertain to the new mind.
CYCLE
56
1. OLD/NEW BRAIN AND MIND DICHOTOMY BETWEEN
ELEMENTS/ELEMENTINOS. Hence we can
distinguish, it seems to me, the
elements from the elementinos on the basis of an old and/or new
brain/mind
dichotomy, with particle/wavicle elements appertaining to the old
brain/mind, but
particle/wavicle elementinos appertaining,
by contrast, to the new brain/mind.
2. ELEMENTS VIS-À-VIS ELEMENTINOS IN BOTH
PHYSIOLOGICAL AND
PSYCHOLOGICAL MODES. Thus it should
follow that elements, or the larger particles/wavicles, will always
appertain
to the old brain/mind, whereas elementinos, or the smaller
particles/wavicles,
will always appertain to the new brain/mind.
3. STATE/CHURCH PARALLELS.
Particle elements/elementinos stand to wavicle
elements/elementinos
pretty much as the State to the Church, whether on the
'particle/wavicle' terms
of the old brain/mind, or on the 'particle/wavicle' terms of the new
brain/mind, wherein we can envisage a presidential/messianic as opposed
to a
monarchic/papal distinction. For whereas
the 'particle/wavicle' elements of the old brain/mind would indeed
suggest an
unconstitutional distinction between autocratic forms of State and
Church, the
'particle/wavicle' elementinos of the new brain/mind would suggest the
attainment of a constitutional distinction between democratic forms of
State
and Church - this latter only likely to reach full maturity, so I
contend, on
the basis of religious sovereignty for the People and the consequent
establishment, following a majority democratic mandate, of what I am
apt to
term a Social Theocratic/Transcendentalist Centre, commensurate with
'Kingdom
Come'.
CYCLE
57
1. THE NATURE OF DEATH.
It is
said that, at death, one 'gives up the ghost'.
But what is this 'ghost' one 'gives up', if not one's breathing
of the
air that keeps one alive? Thus, at death,
one ceases to breathe and loses consciousness ... only to be taken
over, slowly
but surely, by the unconscious, with its 'inner light'.
For, assuredly, that which replaces the
'ghost' of one's spiritual breathing can only be a light, since light
thrives
in a vacuum and, besides, death is normally followed - at any rate
traditionally - by burial, which brings one's corpse more under the
influence
of the earth's core. Now the earth's
core is a kind of inner light compared with the external light, for
example, of
the sun or, more completely, the cosmos in general.
Thus to die is effectively to succumb,
following loss of consciousness, or the 'ghost', to the earth's core
and sink
back, via chemical changes in the brain, into the visionary
unconscious. It is not, I repeat not,
to
experience
a higher spiritual plane, as though spirituality had
anything to do
with the inner light of a visionary afterlife!
Rather, it is to fail from a Christian standpoint, the
standpoint, we
may believe, of spiritual peace, and embrace not the Holy Ghost, still
less the
Son (Christ), but a condition closer, in effect, to the Mother, since a
return,
in more than a simple physical sense, to 'Mother Earth'.
Can one therefore look upon this condition as
a sort of spiritual Beyond?
Is it not, rather, a kind of visionary Beneath? A condition less Christian
than Heathen in its visionary unfolding? For
one
has already 'given up the ghost', and
thus ceased to lead anything approximating to a spiritual life. One has lost one's consciousness in the
process, becoming, thereafter, a plaything of the unconscious, the
visionary
essence of which, being internal, is closer to 'Mother Earth' than ever
it is
to 'Father Heaven' or, rather, 'Hell' (given that Heaven is the
spiritual 'peace'
of the Holy Ghost which follows upon the purgatorial 'understanding' of
the
Son). If one does not exactly return to
one's 'Fatherly Maker' in the solar/stellar context of the outer light
(though
cremation would be an equivalent phenomenon, as, more barbarously,
would having
been blown-up in a war or whatever), one has assuredly returned to
one's
'Motherly Maker' in the mundane context of the inner light, and thus
ceased to
have anything to do with either the Son or the Holy Ghost, the
intellectual
understanding or the spiritual peace that lies beyond it in what is
truly the
'Kingdom of Heaven'. One has, I repeat,
failed as a Christian, ceased to be Christian, and become, instead, a
heathenistic corpse. So much for the
'spirituality of the grave', the 'afterlife' of posthumous visionary
experience
which many people, and not a few clergymen, would be only too ready to
mistake
for Heaven! Alas, it would be nearer the
truth to say that there had been more Heaven in life, whilst one was
yet
breathing, than can ever be found in the grave!
2. SUPERHUMAN CREATION.
Only,
however, with the establishment, under Messianic auspices, of 'Kingdom
Come'
... will there be any real prospect of Heaven ... as a truly spiritual
condition both dependent upon and inseparable from the air one breathes
or,
rather, that post-human life forms would breathe ... as man was
transmuted
forwards, little by little, from a human creature capable of
spirituality who
nevertheless dies ... to a superhuman one who won't die ... because his
brain
will be artificially supported and just as artificially sustained.
3. MILLENNIAL BEYOND. Yes,
only
in
'Kingdom Come' could there be such a thing as Eternal Life, the life
of
a life form that does not and cannot die because it lives on a largely
artificial
plane ... above the mortality of the flesh and its sinful/heathen
shortcomings. Call it superman,
superbeing, suprabeing, ultrabeing, or all four ... in successively
more
advanced stages of post-human, even post-cyborg, Eternal Life, the life
of the
millennial Beyond, wherein spirituality will peak at an all-time high
of
maximum joy in the lightness of the Holy Spirit of Heaven.
Backbrain
collectivizations, right-midbrain collectivizations, left-midbrain
collectiviza-tions, and, finally, forebrain collectivizations ... of
ever-more
evolving/evolved post-human life?
That is conceivably the kind of prospect which lies in store for
humanity in the millennial Beyond ... of
'Kingdom
Come'. That is what, amongst other
things, the Second Coming has to offer those who, mindful of the
Heathen fate
in store for those who die, yearn prayerfully for a better world to
come, a
world in which, ultimately, there is no death, as people know it, but
only
Eternal Life, the life of the spirit, of superconscious mind, at one,
via the
forebrain, with the air it breathes and/or has pumped into it in the
blessed
peace of ultimate salvation.
CYCLE
58
1. SUPERCHRISTIAN BEYOND.
Since I tend to identify 'Kingdom Come' with Social
Transcendentalism,
and that, in turn, with Superchristianity, I should like to clarify my
position
in relation to the Social Transcendentalist alternative to the World
and its
Heathen afterlife (inner light). As the
reader may recall from previous texts, I divide the Superchristian
Beyond, as
it were, into three parts, deities, stages, tiers, or whatever one
would like
to call its equivalents to the Christian Trinity, meaning the strictly
Catholic
triad of the Blessed Virgin, the Christ Child, and the Holy Ghost. These Superchristian equivalents, by
contrast, are the Mary Child, the Second Coming, and the Holy Spirit of
Heaven,
and whereas the first is subfeminine, the second is
quasi-supermasculine (from
a masculine standpoint), and the third properly supermasculine, the
supermasculinity of the superman.
Actually, the third part of the Superchristian triad is or has
the
capacity to become rather more than that, but, for the time being, it
will
suffice to think of it in supermasculine terms.
2. SUBFEMININE NADIR. Now
if
the
subfeminine is regarded as the nadir or basis of our Superchristian
'Kingdom of Heaven', then the supermasculine is very firmly its zenith
or apex,
the most genuinely heavenly mode of divine redemption, while the
quasi-supermasculine plane of the Second Coming, which would be broadly
intellectual in a contemplation-inducing fashion, is intermediate
between these
two extremes - the one below and the other above. In
fact,
there is also another dimension to
each of these Superchristian planes, but, since it is secondary, I
shall refrain
from elaborating on it at present. What
I shall
elaborate on, however, is the relationship between each of
these planes and their cultural corollaries, as well as attempt to
clarify,
once again, the concept of 'resurrecting the Dead'.
For the 'resurrection of the Dead' is crucial
to the establishment of 'Kingdom Come', even though its interpretation
can only
be loosely applied to 'the Dead' as such, since what is dead is dead
and
subject, as we have seen, to decomposition.
All it really means, this phrase, is the resurrection, through
legalization, of the inner light of the cerebral afterlife on the basis
of
synthetic hallucinogens like LSD, which are less spiritual than
visionary and
therefore eminently suited, so I contend, to fill the role of an
artificial
alternative to 'Mother Earth', an alternative which is only truly
possible to a
people who have died to the World the better to be reborn into the
Social
Transcendentalist Beyond, renouncing 'sins of the World' in order to
embrace
the grace of religious sovereignty, with its Superchristian 'rights'. Thus until one has democratically died to the
World via the Second Coming, one cannot legally enter the 'Kingdom of
Heaven',
not even at its nadir in what I contend would be a broadly subfeminine
realm of
artificial visionary experience. For LSD
trips, for example, in resurrecting the inner light on visionary terms,
correspond to the subfeminine ... as the basis upon which to advance
humility
for the subfeminine Redeemed, all those who, in superfeminine contexts,
would
otherwise be the victims of personality and thus given, through optical
allure,
to the outer light. Such a diabolic
situation, so characteristic of the superfeminine, is precisely what
LSD trips,
or hallucinogenic enlightenment, would be designed to save women from
... in
order that they may be saved to ... the visionary humility of the Inner
Light,
and thus become angelic in their subfeminine redemption.
Hence LSD is not for supermen ... so much as
their subfemale counterparts in 'Kingdom Come', whose appreciation of
what is
effectively a synthetic parallel to the inner light of 'Mother Earth'
could
only be greater, bearing in mind the bias of women, necessarily more
superficial than men, for visionary appearances as opposed to spiritual
essences. The angelic subwoman will
consequently be someone for whom the humility-inducing inner light of
LSD, or
some such synthetic hallucinogen, is a guarantor of eternal salvation
from the
diabolical threat of resurgent personality, rooted, superheathenly, in
the
outer light. She will be a committed
Superchristian.
3. PSEUDO-SUPERMEN. Yet
there
will
be males whose closeness, culturally and temperamentally, to the
subwomen
... would preclude one from regarding them as properly supermasculine. Males, I mean, who would be, at best,
pseudo-supermasculine in their cultural propinquity with these
subfeminine
females, and for them the appropriate 'drug' in 'Kingdom Come' would be
cocaine
or, at any rate, something that requires to be sniffed/snorted as
opposed to
swallowed. For such a nasal method of
drug consumption is assuredly closer to the
spirit
than to the id, closer to the superconscious than to the unconscious,
and
therefore more masculine than feminine.
Nevertheless, its usage implies recourse to a higher mode of the
inner
light ... such that removes it, in some degree, from the fieriness of
the
earth's molten core without entirely bringing it into harmony with the
lightness of the air's space. Hence its
propinquity to the subfeminine obliges one to regard it in a
pseudo-supermasculine light, and to conceive of it as a secondary
dimension to
what would properly be affiliated to the Mary Child.
Yet such a dimension must also be legislated
for, and consequently it would be no less necessary to legalize
cocaine, or
some derivative thereof, than LSD ... come the official establishment,
under
Messianic auspices, of 'Kingdom Come'.
For a people who had democratically opted to die to the flesh of
'worldly sin' would have every right to the inner light of otherworldly
grace. Such grace precludes the
existence of punishment, or penalties for criminal wrongdoing, and
therefore
the decriminalization of drugs would be a matter of divine necessity in
'Kingdom Come', if graceful people, or those who, constituting a
majority, had
democratically opted for religious sovereignty, were not to be regarded
as
criminals and duly punished from a less than heavenly viewpoint, the
viewpoint
of a Superheathen dispensation. For
whereas
sin is Christian and grace ... Superchristian, crime is Heathen and
punishment
... Superheathen, and nothing Superheathen, much less Heathen or
Christian,
could expect to find favour in a Superchristian civilization.
CYCLE
59
1. INTERMEDIATE REALM.
Now if
LSD-induced humility is to be regarded as the nadir of 'Kingdom Come',
or of an
avowedly Superchristian civilization run on Social Transcendentalist
lines,
then what may be called VDU-induced intellectuality ... should be
regarded as
germane to an intermediate realm lying in-between the humility of the
Mary
Child and the universality of the Holy Spirit of Heaven.
Such an intermediate realm would approximate
to the second deity of our Superchristian triad, viz. the Second
Coming, and
could be conceived of as standing in a sort of purgatorial light
vis-à-vis the
Superchristian nadir down below in the subfeminine depths, and the
Superchristian zenith up above in the supermasculine heights, a light,
I mean,
which would enable us to regard it as serving, in addition to the
strictly
purgatorial, a dual purpose, both in terms of its relationship to 'the
below'
and to 'the above'. In the first case,
that of its relationship to subfeminine humility, it would be concerned
to
deliver a poetical impression. In
the second case, that of its relationship to supermasculine
universality, it
would be concerned to deliver a philosophical impression. In between, would come
the strictly purgatorial realm of a fictional impression ...
also
delivered via VDU.
2. SECOND TIER OF 'KINGDOM COME'.
Thus the second tier of 'Kingdom Come' would be divisible
between a
quasi-subfeminine context of abstract superpoems, which formerly
Christic
females could be expected to find it congenial to contemplate, and,
above this,
an androgynous context of avant-garde fiction ... likely to appeal to
both
genders, and, finally, a quasi-supermasculine context of transcendental
philosophy (theosophy), such that only the most Heaven-oriented of
formerly
Christic males could be expected to appreciate, all aspects of this
second tier
deriving from my oeuvre
(for I am, after all, the self-proclaimed 'literary'
Second Coming), and existing on computer disc (both hard and soft) for
VDU
appreciation.
3. SUPERCHRISTIAN PURGATORY.
Thus
whereas the first tier of our projected Superchristian civilization
could be
regarded as being especially applicable to formerly Superheathen
females, the
second tier would have more relevance to formerly Christian (Catholic)
persons,
irrespective of gender, given its intellectual rather than visionary
essence. It would, as I say, constitute
a kind of Superchristian Purgatory, in which one could dally or from
which one
could either regress or progress towards the Superchristian extremes. Again, its division is largely gender-based,
since the poetic/philosophic extreme division is of a character that
would tend
to condition either humility or universality, but in a way, relative to
the
mind, that was rather more 'middle class' than either 'lower class' or
'upper
class', as befitting an intellectual middle-ground (never more strictly
'middle
class' than in the fictional context) lying in-between visionary and
spiritual
extremes, a sort of mesamorphic plane in between endomorphic (below)
and
ectomorphic (above) planes, whose cultural appeal could only be rather
more for
'intellectuals' than for 'the sensual' or 'the spiritual'.
4. DRUG CORRELATIONS OF SECOND TIER.
However that may be, such an intermediate plane would initially
be open
to all former Christians, who would subsequently discover whether they
were
meant to regress down via poetry, remain in Purgatory with fiction, or
progress
up via philosophy. Probably those whose
drug bias was for heroin would feel more at home there than in the
visionary or
spiritual realms of 'the below' and 'the above', since a correlation
indubitably exists, at this computerized level of literature, between
fiction
and heroin, not to mention poetry and hashish, just as, traditionally,
correlations would have existed between book fiction and alcohol, and
book
poetry and tobacco, which is to say, between 'water' in relation to the
intellect and 'fire' in relation to the soul.
Now although it would be better for people not to inject or
smoke, those
who habitually do so would find the second tier of 'Kingdom Come' more
to their
tastes than either of the other tiers, bearing in mind its purgatorial
essence,
and could be expected to dally there until such time, if ever, as they
were
ripe for the 'visionary below' or the 'spiritual above'.
5. INTELLECTUAL EMPHASIS OF SECOND TIER. One could not, in the event of legalizing LSD
and cocaine, reasonably discriminate against hashish and heroin,
thereby
criminalizing their use. For virtually
all spectra of human life have to be accounted for ... even when there
is a
specific bias for one spectrum rather than another, and in 'Kingdom
Come',
which is a context of grace, it would not be feasible to discriminate
against
one category of drug user for the sake of another, particularly in view
of the
fact that each category has its specific cultural niche, whether
vis-à-vis the
outer light, the outer spirit or, as in the case of LSD, the inner
light. Nevertheless the principal emphasis
in the
second tier of our Superchristian civilization must be intellectual,
with drugs
subsidiary to the prevailing element of computerized graphics/texts. In fact, those who were overly given to
smoking and/or injecting (not to mention the far greater number of
persons coming
across from Christian sin whose preferred 'drugs' were tobacco or
alcohol, and
who would therefore exist in an obsolescent relationship, drug-wise, to
VDU
literature) would not be encouraged to attend the second-tier Centres
at the
same time/day as their more puritanical counterparts or, at the very
least,
would have to contemplate/read in a separate section of the
Superchristian
Purgatory than those entitled to philosophy, thus precluding the sort
of
inconvenience to the latter which could arise from having drug users in
their
midst. Yet no-one need feel pressurized
to smoke and/or inject fiery/watery drugs just because they were
available or,
at any rate, legal, albeit on a strictly non-commercial basis. Quite the contrary, the pressure will rather
be on those who do so either to quit using them altogether or, failing
that,
regress to the use of LSD or cocaine instead, with, in the first
instance, the
reward of philosophical study and the option, thereafter, of
progressing-on up
to the spiritual realm, and, in the second instance, the reward of
regressing-back down to the visionary realm - the former from VDU
philosophy to
transcendental meditation, the latter from VDU poetry to hallucinogenic
contemplation.
6. 'THREE IN ONE'. Thus
one
should
distinguish between a kind of Father - Son - Holy Ghost
(Three-in-One)
of the second tier of 'Kingdom Come', as between VDU poetry - fiction -
philosophy, or hashish - heroin - puritanical abstinence, this latter
alone
commensurate with the study of my philosophy, and thus a prerequisite
of subsequent
progress to the meditative tier above.
Conversely, a tobacco-smoking habit would automatically qualify
one for
admission to the poetry section, whilst an alcohol-drinking habit would
just as
automatically lead to the fiction section, a combination of smoking and
drinking (as of doping and injecting) entitling one to alternate/choose
between
the two sections, but not permitting one access to the third section. For people should be judged according to
their drug habits, with those who smoke being foregone candidates for
the
poetry section, those who drink being foregone candidates for the
fiction
section, and those who neither drink nor smoke being qualified for the
philosophy section.... This does not mean to say that they would have
to read
philosophy in preference to poetry or fiction, but, rather, have that
option,
whereas the rest of formerly Christian humanity would not have the
philosophy
option until such time as they had learnt to dispense with tobacco and
alcohol
and/or hashish and heroin, after the fashion of
proto-transcendentalists. Actually, those
who smoked and/or drank would
be advised to gravitate, in 'Kingdom Come', to hashish and/or heroin
instead,
in order to come into line, as it were, with the VDU-based medium of
computer
literature, thereby abandoning something more relevant to books and the
'open'
commercial societies of the Christian/Heathen past.
Though anyone who could give-up smoking or
drinking anyway need not feel obliged to dope or inject instead, but
would be
entitled to gravitate to the philosophy section as a prerequisite of
subsequent
spiritual progress.
CYCLE
60
1. THIRD TIER OF 'KINGDOM COME'.
Just as Superheathen females would be the principal candidates
for the
subfeminine humility of the first tier of 'Kingdom Come', so
Superheathen males
would be the principal candidates for the supermasculine universality
of its
third, and highest, tier, namely that of the Holy Spirit of Heaven, in
what
would be a context largely, if not exclusively, given to meditation. However, as in the case of the first tier of
our projected triadic Beyond, there would be a primary and a secondary
form of
the universality to which it aspires, a distinction, in other words,
between
the properly supermasculine meditation of air-breathing calmness, and
what
could be called a pseudo-subfeminine context of yoga posturings and/or
aerobics, the former reserved for males and the latter for females
whose
entitlement to the third tier ... would be premised on the basis of a
long-term
commitment to yogic practices, and who were, in any case, manifestly
ectomorphic, or slender, in build, not to say, in a certain related
sense, of
an upper-class disposition. Thus just as
certain males would be foregone candidates for the subfeminine tier of
'Kingdom
Come' by dint of their cocaine habits, so there would be females who,
for a
variety of reasons, couldn't be regarded in a strictly subfeminine
light, but
had to be admitted to its third tier ... as a matter of moral necessity. Yet they would not, as pseudo-subwomen, be
permitted to encroach upon the transcendental meditation of their
supermasculine counterparts, but would be confined to a separate
section of the
third-tier Centres ... wherein their more bodily approach to
transcendentalism
could be conducted at a discreet remove from those for whom any
physical
work-outs or yogic posturings would be completely irrelevant. For, in the final analysis, those 'higher'
women would not be supermen but still fundamentally women, and no
genuinely
spiritual organization can afford to gloss over or underestimate the
gender
divide! There can be no amoral
equalitarianism in 'Kingdom Come'. For
men are of a physical and psychological disposition that can outstrip
women in
spiritual development, and if they are to progress towards the
post-Human
Millennium, they will certainly have to turn their back on women and
get on
with the morally more significant task of spiritual purification.
2. POSSIBILITY OF MOVEMENT.
The sketch of 'Kingdom Come' outlined above, in all three tiers,
should
indicate the possibility of movement up and down the scale, so to
speak, from
one tier to another, since it is my belief that the initial judgements
which
will tend to consign people to one tier rather than another ... can be
reversed, in the course of time, if there is sufficient evidence of a
'change
of heart' or, more correctly, of a willingness to undergo a new
lifestyle, for
better or worse, on the part of those for whom confinement to any given
tier
could not be indefinitely sustained.
Certainly, it is probable that a majority of those initially
assigned to
a particular tier ... would be unable or unwilling to move to another
one,
especially in the case of those for whom the inner light was the only
viable
option. Yet there must be an allowance
made for exceptional circumstances, even for people who abuse their
third-level
entitlement to be 'kicked out of Heaven' to some inferior realm of
'Kingdom
Come', so that there is both hope and fear, hope of being able to move
up from
below and fear, if insincere, of having to move down from above. Now especially in the purgatorial middle tier
would there be the possibility of movement either way, depending upon
one's
entitlement and/or record. But, by and
large, I envisage a situation whereby those in the bottom tier and
those, by
contrast, in the top one ... remain where they are ... in keeping with
their
contrary standings in humility and universality, subfemininity and
supermasculinity. The movement either way
would mostly come from pseudo-supermen moving up to the second tier in
the
event of 'kicking' their cocaine habit and, conversely, of
pseudo-subwomen
moving down to the second tier in the event of not pulling their
aerobic
weight, or whatever, in regard to the yogic exercises and posturings of
their
more bodily mode of transcendentalism, with the possibility, in both
cases, of
further movement up or down ... as and when circumstances permit. Certainly, the Mary Child and the Holy Spirit
of Heaven will remain poles apart while there is a purgatorial
intermediate
realm of judgemental assessment to ensure that those whose entitlement
to the
one or the other is upheld for the sake of all that is genuinely good
and
holy. The context of the inner light
below would not be allowed to encroach upon that of the inner spirit
above, nor
will subwomen, whatever their status, find any way of transforming
themselves
into supermen.
3. VIDEO ALTERNATIVE. In
addition
to
the 'resurrection of the Dead' to the inner light of LSD/cocaine,
the first tier of 'Kingdom Come' would be given to video, so that
people could
watch videos instead of tripping and/or snorting, and thus gradually
gravitate
to a context from which subsequent movement ... to the poetry and/or
fiction
sections of the computer-based second tier ... could be achieved. Yet such movement would presuppose the
rejection of LSD and/or cocaine as a precondition of promotion to the
purgatorial realm, as it were, of the Second Coming, and would also
involve the
rejection, at least in a Centrist context, of videos.
4. HOLOGRAPHIC STIMULUS.
If
the first tier is video-based and the second tier computer-based, then
the
third tier would have to be holography-based, with all manner of
spiritually
edifying holograms in
situ to assist the devotee, whether pseudo-subfeminine or
supermasculine, with her/his meditations.
In fact, it is likely that the higher the plane of meditation,
as in the
genuinely supermasculine context, the more abstract and fewer in number
would
the holograms become, until, at the topmost level, they would scarcely
figure
at all, not even as a vehicle for spiritual sublimation.
The true meditator would be beyond all
visionary aids to the union of his self with the universal self in
focused
breath. He would be truly saved!
CYCLE
61
1. SENSE AND SENSIBILITY.
To
contrast idealism with transcendentalism, naturalism with
fundamentalism,
materialism with nonconformism, and realism with humanism ... on the
basis of a
distinction between sensuality and sensibility, elements and
elementinos.
2. DEVOLVING WITHIN SPACE.
To
devolve from the sequential Space of the Clear Light of the Outer Void
to the
spatial Space of the Clear Light of the Inner Void via the massed Space
of the
Unclear Light of the Outer Void and the volumetric Space of the Unclear
Light
of the Inner Void.
3. EVOLVING WITHIN SPACE.
To
evolve from the repetitive Space of the Holy Spirit of Outer Heaven to
the
spaced Space of the Holy Spirit of Inner Heaven via the massive Space
of the
Unholy Spirit of Outer Heaven and the voluminous Space of the Unholy
Spirit of
Inner Heaven.
4. DEVOLVING WITHIN TIME.
To
devolve from the sequential Time of the Clear Fire of Outer Time to the
spatial
Time of the Clear Fire of Inner Time via the massed Time of the Unclear
Fire of
Outer Time and the volumetric Time of the Unclear Fire of Inner Time.
5. EVOLVING WITHIN TIME.
To
evolve from the repetitive Time of the Holy Soul of Outer Hell to the
spaced
Time of the Holy Soul of Inner Hell via the massive Time of the Unholy
Soul of
Outer Hell and the voluminous Time of the Unholy Soul of Inner Hell.
6. DEVOLVING WITHIN VOLUME.
To
devolve from the sequential Volume of the Clear Ice of Outer Volume to
the
spatial Volume of the Clear Ice of Inner Volume via the massed Volume
of the
Unclear Ice of Outer Volume and the volumetric Volume of the Unclear
Ice of
Inner Volume.
7. EVOLVING WITHIN VOLUME.
To
evolve from the repetitive Volume of the Holy Mind of Outer Purgatory
to the
spaced Volume of the Holy Mind of Inner Purgatory via the massive
Volume of the
Unholy Mind of Outer Purgatory and the voluminous Volume of the Unholy
Mind of
Inner Purgatory.
8. DEVOLVING WITHIN MASS.
To
devolve from the sequential Mass of the Clear Soil of Outer Mass to the
spatial
Mass of the Clear Soil of Inner Mass via the massed Mass of the Unclear
Soil of
Outer Mass and the volumetric Mass of
the Unclear Soil of Inner Mass.
9. EVOLVING WITHIN MASS.
To
evolve from the repetitive Mass of the Holy Id of the Outer World to
the spaced
Mass of the Holy Id of the Inner World via the massive Mass of the
Unholy Id of
the Outer World and the voluminous Mass of the Unholy Id of the Inner
World.
CYCLE
62
1. PHOTON DEVOLUTION. To
devolve
from
the sequential Space of elemental photon particles to the spatial
Space of elemental photon wavicles via the massed Space of molecular
photon
particles and the volumetric Space of molecular photon wavicles.
2. PHOTINO EVOLUTION. To
evolve
from
the repetitive Space of elemental photino particles to the spaced
Space of elemental photino wavicles via the massive Space of molecular
photino
particles and the voluminous Space of molecular photino wavicles.
3. PROTON DEVOLUTION. To
devolve
from
the sequential Time of elemental proton particles to the spatial
Time
of elemental proton wavicles via the massed Time of molecular proton
particles
and the volumetric Time of molecular proton wavicles.
4. PROTINO EVOLUTION. To
evolve
from
the repetitive Time of elemental protino particles to the spaced
Time of elemental protino wavicles via the massive Time of molecular
protino
particles and the voluminous Time of molecular protino wavicles.
5. NEUTRON DEVOLUTION.
To devolve from the sequential Volume of
elemental neutron
particles to the spatial Volume of elemental neutron wavicles via the
massed
Volume of molecular neutron particles and the volumetric Volume of
molecular
neutron wavicles.
6. NEUTRINO EVOLUTION.
To evolve from the repetitive Volume of
elemental neutrino
particles to the spaced Volume of elemental neutrino wavicles via the
massive
Volume of molecular neutrino particles and the voluminous Volume of
molecular
neutrino wavicles.
7. ELECTRON DEVOLUTION.
To
devolve from the sequential Mass of elemental electron particles to the
spatial
Mass of elemental electron wavicles via the massed Mass of molecular
electron
particles and the volumetric Mass of molecular electron wavicles.
8. ELECTRINO EVOLUTION.
To
evolve from the repetitive Mass of elemental electrino particles to the
spaced
Mass of elemental electrino wavicles via the massive Mass of molecular
electrino particles and the voluminous Mass of molecular electrino
wavicles.
CYCLE
63
1. IDEALIST DEVOLUTION.
To
devolve from the naturalist idealism in elemental photon particles of
the Clear
Light of the Outer Void to the idealist idealism in elemental photon
wavicles
of the Clear Light of the Inner Void via the realist idealism in
molecular
photon particles of the Unclear Light of the Outer Void and the
materialist
idealism in molecular photon wavicles of the Unclear Light of the Inner
Void.
2. TRANSCENDENTALIST EVOLUTION.
To evolve from the fundamentalist transcendentalism in elemental
photino
particles of the Holy Spirit of Outer Heaven to the transcendentalist
transcendentalism in elemental photino wavicles of the Holy Spirit of
Inner
Heaven via the humanist transcendentalism in molecular photino
particles of the
Unholy Spirit of Outer Heaven and the nonconformist transcendentalism
in
molecular photino wavicles of the Unholy Spirit of Inner Heaven.
3. NATURALIST DEVOLUTION.
To
devolve from the naturalist naturalism in elemental proton particles of
the
Clear Fire of Outer Time to the idealist naturalism in elemental proton
wavicles of the Clear Fire of Inner Time via the realist naturalism in
molecular
proton particles of the Unclear Fire of Outer Time and the materialist
naturalism in molecular proton wavicles of the Unclear Fire of Inner
Time.
4. FUNDAMENTALIST EVOLUTION.
To evolve from the fundamentalist fundamentalism in elemental
protino
particles of the Holy Soul of Outer Hell to the transcendentalist
fundamentalism in elemental protino wavicles of the Holy Soul of Inner
Hell via
the humanist fundamentalism in molecular protino particles of the
Unholy Soul
of Outer Hell and the nonconformist fundamentalism in molecular protino
wavicles of the Unholy Soul of Inner Hell.
5. MATERIALIST DEVOLUTION.
To
devolve from the naturalist materialism in elemental neutron particles
of the
Clear Ice of Outer Volume to the idealist materialism in elemental
neutron
wavicles of the Clear Ice of Inner Volume via the realist materialism
in
molecular neutron particles of the Unclear Ice of Outer Volume and the
materialist materialism in molecular neutron wavicles of the Unclear
Ice of
Inner Volume.
6. NONCONFORMIST EVOLUTION.
To
evolve from the fundamentalist nonconformism in elemental neutrino
particles of
the Holy Mind of Outer Purgatory to the transcendentalist nonconformism
in
elemental neutrino wavicles of the Holy Mind of Inner Purgatory via the
humanist
nonconformism in molecular neutrino particles of the Unholy Mind of
Outer
Purgatory and the nonconformist nonconformism in molecular neutrino
wavicles of
the Unholy Mind of Inner Purgatory.
7. REALIST DEVOLUTION.
To
devolve from the naturalist realism in elemental electron particles of
the
Clear Soil of Outer Mass to the idealist realism in elemental electron
wavicles
of the Clear Soil of Inner Mass via the realist realism in molecular
electron
particles of the Unclear Soil of Outer Mass and the materialist realism
in
molecular electron wavicles of the Unclear Soil of Inner Mass.
8. HUMANIST EVOLUTION.
To
evolve from the fundamentalist humanism in elemental electrino
particles of the
Holy Id of the Outer World to the transcendentalist humanism in
elemental
electrino wavicles of the Holy Id of the Inner World via the humanist
humanism
in molecular electrino particles of the Unholy Id of the Outer World
and the
nonconformist humanism in molecular electrino wavicles of the Unholy Id
of the
Inner World.
CYCLE
64
1. PRIMAL DOING VIS-À-VIS SUPREME BEING. To contrast the extreme right-wing status of
primal doing with the extreme left-wing status of supreme being ...
with regard
to the noumenal distinction, relative to photons/photinos, between
idealism and
transcendentalism.
2. PRIMAL BEING VIS-À-VIS SUPREME DOING. To contrast the extreme
left-wing status of primal being with the extreme right-wing status of
supreme
doing ... with regard to the noumenal distinction, relative to
protons/protinos, between naturalism and fundamentalism.
3. PRIMAL GIVING VIS-À-VIS SUPREME TAKING. To contrast the right-wing
status of primal giving with the left-wing status of supreme taking ...
with
regard to the phenomenal distinction, relative to neutrons/neutrinos,
between
materialism and nonconformism.
4. PRIMAL TAKING VIS-À-VIS SUPREME GIVING. To contrast the left-wing
status of primal taking with the right-wing status of supreme giving
... with
regard to the phenomenal distinction, relative to electrons/electrinos,
between
realism and humanism.
CYCLE
65
1. BEING AND CULTURE. To perceive a correlation between being and culture ...
with regard
to extreme left-wing subjectivity, whether primal or supreme.
2. DOING AND BARBARISM.
To perceive a correlation between doing and
barbarism ... with
regard to extreme right-wing objectivity, whether primal or supreme.
3. GIVING AND CIVILIZATION.
To perceive a correlation between giving and
civilization ... with regard
to right-wing objectivity, whether primal or supreme.
4. TAKING AND NATURE. To perceive a correlation between taking and nature ...
with regard
to left-wing subjectivity, whether primal or supreme.
CYCLE
66
1. NEGATIVE AND POSITIVE BARBARISM.
The negative barbarism of primal doing
vis-à-vis the positive barbarism of supreme doing, as regards idealism
and
fundamentalism, eyes and heart.
2. NEGATIVE AND POSITIVE CULTURE.
The negative culture of primal being vis-à-vis the positive
culture of supreme being, as regards
naturalism and transcendentalism,
ears and lungs.
3. NEGATIVE AND POSITIVE CIVILIZATION. The negative civilization
of primal giving vis-à-vis the positive civilization of supreme giving,
as
regards materialism and humanism, tongue and womb.
4. NEGATIVE AND POSITIVE NATURE.
The negative nature of primal taking
vis-à-vis the
positive nature of supreme taking, as regards realism and
nonconformism, flesh
and brain.
CYCLE
67
1. FEAR OF BARBARISM.
Civilization, whether primal or supreme, lives in fear of
barbarism, as
crime fears punishment.
2. HOPE OF CULTURE. Nature,
whether
primal
or supreme, lives in hope of culture, as sin hopes for grace.
3. BEHIND AND BEYOND. The
barbarism
of
punishment lies behind the civilization of crime, whereas the
culture of grace lies beyond the nature of sin.
4. FALL AND RISE. To
fall
from
civilized politics/science to barbarous politics/science, as from
(parliamentary) materialism to (fascist) idealism, but to rise from
natural politics/science
to cultural politics/science, as from (republican) realism to
(communist)
naturalism.
5. DAMNATION AND SALVATION.
To
be damned from civilized economics/religion to barbarous economics/
religion,
as from (sensual) humanism to (emotional) fundamentalism, but to be
saved from
natural economics/ religion to cultural economics/religion, as from
(prayerful)
nonconformism to (meditative) transcendentalism.
6. BEGINNING AND END. From
elemental
photon
particles to elemental photino wavicles, as from the Clear
Light of the Outer Void to the Holy Spirit of Inner Heaven, the
alpha-most
idealism to the omega-most transcendentalism of science and religion
respectively.
CYCLE
68
1. FROM SCIENTIFIC TO RELIGIOUS IDEALISM. To devolve from the scientific idealism of
the Clear Light of the Outer Void to the religious idealism of the
Clear Light
of the Inner Void via the political idealism of the Unclear Light of
the Outer
Void and the economic idealism of the Unclear Light of the Inner Void,
as from
the elemental photon particles of sequential Space to the elemental
photon
wavicles of spatial Space via the molecular photon particles of massed
Space
and the molecular photon wavicles of volumetric Space.
2. FROM SCIENTIFIC TO RELIGIOUS
TRANSCENDENTALISM. To evolve from the
scientific
transcendentalism of the Holy Spirit of Outer Heaven to the religious
transcendentalism of the Holy Spirit of Inner Heaven via the political
transcendentalism of the Unholy Spirit of Outer Heaven and the economic
transcendentalism of the Unholy Spirit of Inner Heaven, as from the
elemental
photino particles of repetitive Space to the elemental photino wavicles
of
spaced Space via the molecular photino particles of massive Space and
the
molecular photino wavicles of voluminous Space.
3. FROM SCIENTIFIC TO RELIGIOUS NATURALISM. To devolve from the scientific naturalism of
the Clear Fire of Outer Time to the religious naturalism of the Clear
Fire of
Inner Time via the political naturalism of the Unclear Fire of Outer
Time and
the economic naturalism of the Unclear Fire of Inner Time, as from the
elemental proton particles of sequential Time to the elemental proton
wavicles
of spatial Time via the molecular proton particles of massed Time and
the molecular
proton wavicles of volumetric Time.
4. FROM SCIENTIFIC TO RELIGIOUS
FUNDAMENTALISM. To evolve from the
scientific fundamentalism
of the Holy Soul of Outer Hell to the religious fundamentalism of the
Holy Soul
of Inner Hell via the political fundamentalism of the Unholy Soul of
Outer Hell
and the economic fundamentalism of the Unholy Soul of Inner Hell, as
from the
elemental protino particles of repetitive Time to the elemental protino
wavicles of spaced Time via the molecular protino particles of massive
Time and
the molecular protino wavicles of voluminous Time.
5. FROM SCIENTIFIC TO RELIGIOUS MATERIALISM. To devolve from the scientific materialism of
the Clear Ice of Outer Volume to the religious materialism of the Clear
Ice of
Inner Volume via the political materialism of the Unclear Ice of Outer
Volume
and the economic materialism of the Unclear Ice of Inner Volume, as
from the
elemental neutron particles of sequential Volume to the elemental
neutron
wavicles of spatial Volume via the molecular neutron particles of
massed Volume
and the molecular neutron wavicles of volumetric Volume.
6. FROM SCIENTIFIC TO RELIGIOUS
NONCONFORMISM. To evolve from the
scientific nonconformism
of the Holy Mind of Outer Purgatory to the religious nonconformism of
the Holy
Mind of Inner Purgatory via the political nonconformism of the Unholy
Mind of
Outer Purgatory and the economic nonconformism of the Unholy Mind of
Inner
Purgatory, as from the elemental neutrino particles of repetitive
Volume to the
elemental neutrino wavicles of spaced Volume via the molecular neutrino
particles of massive Volume and the molecular neutrino wavicles of
voluminous
Volume.
7. FROM SCIENTIFIC TO RELIGIOUS REALISM. To devolve from the scientific realism of the
Clear Soil of Outer Mass to the religious realism of the Clear Soil of
Inner
Mass via the political realism of the Unclear Soil of Outer Mass and
the
economic realism of the Unclear Soil of Inner Mass, as from the
elemental
electron particles of sequential Mass to the elemental electron
wavicles of
spatial Mass via the molecular electron particles of massed Mass and
the
molecular electron wavicles of volumetric Mass.
8. FROM SCIENTIFIC TO RELIGIOUS HUMANISM. To evolve from the scientific humanism of the
Holy Id of the Outer World to the religious humanism of the Holy Id of
the
Inner World via the political humanism of the Unholy Id of the Outer
World and
the economic humanism of the Unholy Id of the Inner World, as from the
elemental electrino particles of repetitive Mass to the elemental
electrino
wavicles of spaced Mass via the molecular electrino particles of
massive Mass
and the molecular electrino wavicles of voluminous Mass.
CYCLE
69
1. DEVOLUTION OF THE OBJECTIVE NOUMENAL
NOT-SELF (EYES). To devolve from the outer
(particle)
elementality of the objective noumenal not-self in relation to the
backbrain to
the inner (wavicle) elementality of the objective noumenal not-self in
relation
to the subconscious via the outer (particle) molecularity of the
objective
noumenal not-self in relation to the right midbrain and the inner
(wavicle)
molecularity of the objective noumenal not-self in relation to the
unconscious,
as from negative scientific barbarism in alpha-most primal doing to
negative
religious barbarism in alpha-least primal doing via negative political
barbarism in alpha-more (relative to most) primal doing and negative
economic
barbarism in alpha-less (relative to least) primal doing.
2. EVOLUTION OF THE SUBJECTIVE NOUMENAL
SELF (LUNGS). To evolve from the outer
elementality of the
subjective noumenal self in relation to the forebrain to the inner
elementality
of the subjective noumenal self in relation to the superconscious via
the outer
molecularity of the subjective noumenal self in relation to the left
midbrain
and the inner molecularity of the subjective noumenal self in relation
to the
conscious, as from positive scientific culture in omega-least supreme
being to
positive religious culture in omega-most supreme being via positive
political culture
in omega-less (relative to least) supreme being and positive economic
culture
in omega-more (relative to most) supreme being.
3. DEVOLUTION OF THE SUBJECTIVE NOUMENAL
NOT-SELF (EARS). To devolve from the outer
elementality of the
subjective noumenal not-self in relation to the backbrain to the inner
elementality of the subjective noumenal not-self in relation to the
subconscious via the outer molecularity of the subjective noumenal
not-self in
relation to the right midbrain and the inner molecularity of the
subjective
noumenal not-self in relation to the unconscious, as from negative
scientific
culture in alpha-most primal being to negative religious culture in
alpha-least
primal being via negative political culture in alpha-more (relative to
most)
primal being and negative economic culture in alpha-less (relative to
least)
primal being.
4. EVOLUTION OF THE OBJECTIVE NOUMENAL SELF
(HEART). To evolve from the outer
elementality of the
objective noumenal self in relation to the forebrain to the inner
elementality
of the objective noumenal self in relation to the superconscious via
the outer
molecularity of the objective noumenal self in relation to the left
midbrain
and the inner molecularity of the objective noumenal self in relation
to the
conscious, as from positive scientific barbarism in omega-least supreme
doing
to positive religious barbarism in omega-most supreme doing via
positive
political barbarism in omega-less (relative to least) supreme doing and
positive economic barbarism in omega-more (relative to most) supreme
doing.
5. DEVOLUTION OF THE OBJECTIVE PHENOMENAL
NOT-SELF (TONGUE). To devolve from the
outer elementality of the
objective phenomenal not-self in relation to the backbrain to the inner
elementality of the objective phenomenal not-self in relation to the
subconscious via the outer molecularity of the objective phenomenal
not-self in
relation to the right midbrain and the inner molecularity of the
objective
phenomenal not-self in relation to the unconscious, as from negative
scientific
civilization in alpha-most primal giving to negative religious
civilization in
alpha-least primal giving via negative political civilization in
alpha-more
(relative to most) primal giving and negative economic civilization in
alpha-less (relative to least) primal giving.
6. EVOLUTION OF THE SUBJECTIVE PHENOMENAL
SELF (BRAIN). To evolve from the outer
elementality of the
subjective phenomenal self in relation to the forebrain to the inner
elementality of the subjective phenomenal self in relation to the
superconscious via the outer molecularity of the subjective phenomenal
self in
relation to the left midbrain and the inner molecularity of the
subjective
phenomenal self in relation to the conscious, as from positive
scientific
nature in omega-least supreme taking to positive religious nature in
omega-most
supreme taking via positive political nature in omega-less (relative to
least)
supreme taking and positive economic nature in omega-more (relative to
most)
supreme taking.
7. DEVOLUTION OF THE SUBJECTIVE PHENOMENAL
NOT-SELF (FLESH). To devolve from the
outer elementality of the
subjective phenomenal not-self in relation to the backbrain to the
inner
elementality of the subjective phenomenal not-self in relation to the
subconscious via the outer molecularity of the subjective phenomenal
not-self
in relation to the right midbrain and the inner molecularity of the
subjective
phenomenal not-self in relation to the unconscious, as from negative
scientific
nature in alpha-most primal taking to negative religious nature in
alpha-least
primal taking via negative political nature in alpha-more (relative to
most)
primal taking and negative economic nature in alpha-less (relative to
least)
primal taking.
8. EVOLUTION OF THE OBJECTIVE PHENOMENAL
SELF (WOMB). To evolve from the outer
elementality of the
objective phenomenal self in relation to the forebrain to the inner
elementality of the objective phenomenal self in relation to the
superconscious
via the outer molecularity of the objective phenomenal self in relation
to the
left midbrain and the inner molecularity of the objective phenomenal
self in
relation to the conscious, as from positive scientific civilization in
omega-least supreme giving to positive religious civilization in
omega-most
supreme giving via positive political civilization in omega-less
(relative to
least) supreme giving and positive economic civilization in omega-more
(relative to most) supreme giving.
CYCLE
70
1. DEVOLUTIONARY NOT-SELF VIS-À-VIS
EVOLUTIONARY SELF. That which is
devolutionary ... is of the
not-self because negative, whereas whatever is evolutionary ... is of
the self
because positive.
2. ELEMENT CRUDITY VIS-À-VIS ELEMENTINO
REFINEMENT. The negative, or
alpha-stemming, options are
of sensuality in element crudity, whereas the positive, or
omega-oriented,
options are of sensibility ... in elementino refinement.
3. DIVERGENCE OF SENSE VIS-À-VIS
CONVERGENCE OF SENSIBILITY. Sensuality
diverges from a vacuum, whereas
sensibility converges upon a plenum, whether objectively (and in
rectilinear
fashion) or subjectively (and in curvilinear fashion).
4. 'ANTI/PRO' FORMS OF DISCIPLINARY OPTIONS. The negative options of the not-self are the
'anti' forms of each discipline, in contrast to the positive options of
the
self with regard to what are effectively their 'pro' forms.
CYCLE
71
1. SCIENTIFIC BARBARISM/CULTURE.
Hence the anti-science of negative scientific barbarism in
primal doing
... as against the science of positive scientific culture in supreme
being ...
with regard to the alpha-most/omega-least distinction between the Clear
Light
of the Outer Void and the Holy Spirit of Outer Heaven.
2. POLITICAL BARBARISM/CULTURE.
Hence the antipolitics of negative political barbarism in primal
doing
... as against the politics of positive political culture in supreme
being ...
with regard to the alpha-more (relative to most)/omega-less (relative
to least)
distinction between the Unclear Light of the Outer Void and the Unholy
Spirit
of Outer Heaven.
3. ECONOMIC BARBARISM/CULTURE.
Hence the anti-economics of negative economic barbarism in
primal doing
... as against the economics of positive economic culture in supreme
being ...
with regard to the alpha-less (relative to least)/omega-more (relative
to most)
distinction between the Unclear Light of the Inner Void and the Unholy
Spirit
of Inner Heaven.
4. RELIGIOUS BARBARISM/CULTURE.
Hence the anti-religion of negative religious barbarism in
primal doing
... as against the religion of positive religious culture in supreme
being ...
with regard to the alpha-least/omega-most distinction between the Clear
Light
of the Inner Void and the Holy Spirit of Inner Heaven.
CYCLE
72
1. SCIENTIFIC CULTURE/BARBARISM.
Hence, too, the anti-science of negative scientific culture in
primal
being ... as against the science of positive scientific barbarism in
supreme
doing ... with regard to the alpha-most/omega-least distinction between
the
Clear Fire of Outer Time and the Holy Soul of Outer Hell.
2. POLITICAL CULTURE/BARBARISM.
Hence the antipolitics of negative political culture in primal
being ...
as against the politics of positive political barbarism in supreme
doing ...
with regard to the alpha-more (relative to most)/omega-less (relative
to least)
distinction between the Unclear Fire of Outer Time and the Unholy Soul
of Outer
Hell.
3. ECONOMIC CULTURE/BARBARISM.
Hence the anti-economics of negative economic culture in primal
being
... as against the economics of positive economic barbarism in supreme
doing
... with regard to the alpha-less (relative to least)/omega-more
(relative to
most) distinction between the Unclear Fire of Inner Time and the Unholy
Soul of
Inner Hell.
4. RELIGIOUS CULTURE/BARBARISM.
Hence the anti-religion of negative religious culture in primal
being
... as against the religion of positive religious barbarism in supreme
doing
... with regard to the alpha-least/omega-most distinction between the
Clear
Fire of Inner Time and the Holy Soul of Inner Hell.
CYCLE
73
1. SCIENTIFIC CIVILIZATION/NATURE.
Hence, also, the antiscience of negative scientific civilization
in
primal giving ... as against the science of positive scientific nature
in
supreme taking ... with regard to the alpha-most/omega-least
distinction
between the Clear Ice of Outer Volume and the Holy Mind of Outer
Purgatory.
2. POLITICAL CIVILIZATION/NATURE.
Hence the anti-politics of negative political civilization in
primal
giving ... as against the politics of positive political nature in
supreme
taking ... with regard to the alpha-more (relative to most)/omega-less
(relative to least) distinction between the Unclear Ice of Outer Volume
and the
Unholy Mind of Outer Purgatory.
3. ECONOMIC CIVILIZATION/NATURE.
Hence the anti-economics of negative economic civilization in
primal
giving ... as against the economics of positive economic nature in
supreme
taking ... with regard to the alpha-less (relative to least)/omega-more
(relative to most) distinction between the Unclear Ice of Inner Volume
and the
Unholy Mind of Inner Purgatory.
4. RELIGIOUS CIVILIZATION/NATURE.
Hence the anti-religion of negative religious civilization in
primal
giving ... as against the religion of positive religious nature in
supreme
taking ... with regard to the alpha-least/omega-most distinction
between the
Clear Ice of Inner Volume and the Holy Mind of Inner Purgatory.
CYCLE
74
1. SCIENTIFIC NATURE/CIVILIZATION.
Hence, finally, the antiscience of negative scientific nature in
primal
taking ... as against the science of positive scientific civilization
in
supreme giving ... with regard to the alpha-most/omega-least
distinction
between the Clear Soil of Outer Mass and the Holy Id of the Outer World.
2. POLITICAL NATURE/CIVILIZATION.
Hence the anti-politics of negative political nature in primal
taking
... as against the politics of positive political civilization in
supreme
giving ... with regard to the alpha-more (relative to most)/omega-less
(relative to least) distinction between the Unclear Soil of Outer Mass
and the
Unholy Id of the Outer World.
3. ECONOMIC NATURE/CIVILIZATION.
Hence the anti-economics of negative economic nature in primal
taking
... as against the economics of positive economic civilization in
supreme giving
... with regard to the alpha-less (relative to least)/omega-more
(relative to
most) distinction between the Unclear Soil of Inner Mass and the Unholy
Id of
the Inner World.
4. RELIGIOUS NATURE/CIVILIZATION.
Hence the anti-religion of negative religious nature in primal
taking
... as against the religion of positive religious civilization in
supreme
giving ... with regard to the alpha-least/omega-most distinction
between the
Clear Soil of Inner Mass and the Holy Id of the Inner World.
CYCLE
75
1. FEAR/LOVE OF GOD(S).
To
distinguish between the 'fear of God' which follows from a Mass/Time
Heathen
relationship between the Mother and the Father, and the 'love of God'
which
follows from a Volume/Space Christian relationship between Christ and
the Holy
Spirit, the latter being the spiritual peace that surpasses prayerful
understanding. Hence whereas 'fear of
God' follows from a humanist/fundamentalist populism, 'love of God'
appertains
to what is properly Christian in nonconformist/ transcendentalist
redemption.
2. PERFECT SYMBOL OF PRAYER.
Because the Christ Child is the perfect symbol of prayerful
understanding, or a thoughtful interior life, since He can neither read
nor
write, never mind speak, being too young for any such inclination, it
follows
that this symbol can only be sustained with the aid of the Blessed
Virgin, Who
is the 'Mother' of that which perfectly symbolizes the possibility of
divine
redemption (in spiritual peace) through prayer.
Such a virginal 'Mother', miraculously impregnated, is
necessarily
young, since her association is with a Child and not an adult.
3. FATE OF THE SON. Where,
on
the
other hand, an adult Mother is concerned, as in Anglicanism, we
have a
relationship with the (correspondingly) adult Son and, to a greater
extent, the
Father, Who is more adult, in familial terms, than the Son, and Who
accordingly
stands to Him pretty much as dissentient nonconformism to puritan
nonconformism
(say Presbyterians to Baptists), or the Old Testament to the New
Testament, or
Psalms (poems) to Epistles (letters), or the emotional brain to the
intellectual brain (the light-aside of the cerebral core).
This Father-Mother-Son relationship is
Protestant, whereas the relationship between the Virgin Mary, the
Christ Child,
and the Holy Ghost is Catholic, the former effectively Heathen, the
latter
indubitably Christian. For, unlike the
Catholic Virgin Mary, the Anglican Mother is open, in her objective
sensuality,
to the emotional Father of dissentient nonconformism, and such
openness, nothing
short of sexual, precludes the possibility of divine redemption, via
the Christ
Child, in the Holy Ghost. For the Father
and the Holy Ghost are as alpha and omega of the Trinity, and where
there is alpha, there can be no progression
towards omega! Hence the Son of puritan
nonconformism is
fated, vis-à-vis His adult Mother, to remain enslaved to the Father of
dissentient nonconformism, Whose sexual imposition upon the Anglican
Mother may
be held responsible for perpetuating the inverted triangle, as it were,
of
Protestant so-called solidarity ... in what is effectively a vicious
circle of
Heathen delusion having its cynosure in the World.
Even the populism of the Mass/Time
relationship to which I referred earlier in connection with humanism
... is more
germane to Anglicanism than to Catholicism, given the fact that the
Mother and
Father appertain to Protestantism in, as it were, Anglican and
Dissenter
options, and that any such populist fatality can only be fundamentally
Protestant even within the bounds of Catholicism, where, as we have
seen, there
is no real place for the Father, since the Virgin Mary is beyond the
Mother in
Her relationship to the Christ Child, and such a refined relationship
necessarily precludes the kind of gross populism which more typifies
the
Mother/Father clash of heathenistic Protestantism.
4. MOTHER/VIRGIN DISTINCTION.
One should therefore distinguish, on an Anglican/Catholic basis,
between
the Mother and the Virgin Mary, since the latter can only be younger
than the
former in view of Her relationship to the Christ Child, Who alone
symbolizes
that which, as prayerful devotion, is capable of passing to the peace
that lies
beyond understanding, the meditative spirituality transcending the
spirit-oriented mode of intellectuality.
Thus, even regarding the grave, the inner light of the Virgin
Mary
should be distinguished from the inner light of the Mother, since the
former,
appertaining to Catholicism, can only be purer and less Heathen than
the
latter, with its sensuous overtones and closer affiliation, in all
probability,
to 'Mother Earth'. The Catholic
afterlife, so I contend, would be more of the Virgin Mary than of the
Mother
... where the quality of the inner light is concerned.
But this inner light should not be confounded
with Heaven, or anything that appertains to the airy spirituality of
the Holy
Spirit. One has already 'given up the
ghost' in dying, and thereby passed to a realm which is less Christian,
in
Volume/Space terms, than fundamentally Heathen and of Mass, even when
this has
been to some extent 'Christianized' through the purificatory vessel of
the
Blessed Virgin.
5. ALTERNATIVE MOTHER/VIRGIN RELATIONSHIPS. From the Mother of the Father to the Virgin
of the Second Coming via the Mother of the Son and the Virgin of the
Christ
Child - a Superheathen/Heathen/Christian/Superchristian humanist
sequence from
fundamentalism to transcendentalism via Anglicanism and Catholicism.
6. IN RELATION TO ETERNAL LIFE.
Compared to the non-triangular triad of Christianity, viz. the
Virgin
Mary, the Christ Child, and the Holy Spirit (which never quite comes to
pass in
its heavenly entirety by dint of its association, as the so-called
'Third
Person' of the 'Holy Trinity', with the Father), the non-triangular, or
vertical, triad of the Superchristianity to which I subscribe, viz. the
Mary
Child, the Second Coming, and the Holy Spirit of Heaven, is indubitably
of
'Kingdom Come' in its most omega-orientated of radical stances before
life or,
rather, in relation to Eternal Life. For
the Mary Child is even younger than the Blessed Virgin ... as one who
epitomizes the 'resurrection of the Dead' through the inner light of
hallucinogens like LSD, and thus enables such a mundane light to come
to pass
on an even more refined, because synthetic, basis than the Catholic
refinement
of it vis-à-vis the Anglican Mother.
Such a Mary Child is in one sense a precondition of the Second
Coming,
or the eternally youthful 'Christ' of 'Kingdom Come', and, in another
sense, a
theological creation of the Second Coming, whose spiritualized
intellectuality
straddles the Trinity on terms which surpass anything to be found in
the Bible,
whether in Old or New Testaments, and whose preferred medium, the
computer,
transcends the Heathen materialism of books, conceived as rectilinear
entities,
as it electronically advances beyond the 'outer light/spirit' of VDU
poetry/fiction to the 'inner spirit', relevant to the understanding, of
philosophical theosophy ... as a means, in the utmost refinement of
purgatorial
intellectuality, to the pure spirituality of transcendental meditation.
7. THE DIVINE WILL TO HEAVENLY GLORY.
Thus, in rising above the Mary Child, the Second Coming paves
the way
for the Holy Spirit of Heaven in what should be the zenith of 'Kingdom
Come', the
airy lightness of which will bring the spiritual self to union with the
universal self in a supreme being of ineffable joy.
This, verily, is the true peace of a
Superchristian redemption of the understanding self, or conscious mind,
in the
spiritual self, or superconscious mind, as the latter achieves full
union,
through the lungs, with the calm-breathed airiness of the universal
self ... in
due process of becoming the Holy Spirit of Heaven, God leading to
Heaven as
surely as truth leads to joy, or divine will to divine glory - the
divine glory
of ultimate salvation in Eternal Life.
CYCLE
76
1. THREE SIMULTANEOUS PARADISES.
The centres of 'Kingdom Come' should be conceived in a
tower-like curvilinear
fashion, with the three tiers designed on a more bulbous, or globular,
basis
... from the bottom to the top via the intermediate level of the
purgatorial
tier. In fact, these tiers should be
thought of in terms of the Beautiful, the Good, and the True, since
respectively symptomatic of a 'New Earth' (the synthetic inner light),
a 'New
Purgatory' (Messianic VDU literature of, by and large, the outer
spirit), and a
'New Heaven' (transcendental meditation of, by and large, the inner
spirit),
such that correlates with the Mary Child, the Second Coming, and the
Holy
Spirit of Heaven ... as Eternity ascends from the Beautiful to the True
via the
Good, or from electrinos to photinos via neutrinos, with no place, in
consequence, for the Strong, or what, in protinos, could be identified
with the
Father and even, in a certain relative sense, with Hell itself. For, in reality, the first tier of 'Kingdom
Come' is less a 'New Hell' than a 'New World', a resurrected 'Mother
Earth'
such that brings the inner light to the ultimate refinement, through
synthetic
hallucinogens, of the Mary Child, thereby transcending both the
Catholic
Blessed Virgin and the Anglican Mother.
Therefore there can be no outer-light Hell in 'Kingdom Come'
but,
rather, three simultaneous paradises stretching from the inner light to
the
inner spirit via the outer spirit.
2. EARTH/SPACE TOWERS.
Because
each tower complex will house three separate centres, or tiers, and
their
subsections thereof, we can envisage this curvilinear structure being
engineered beyond the Earth to Space itself, so that it would be the
form of
Space Centres at the most evolved stage of 'Kingdom Come', a form, I
mean, in
which there were three 'Omega Points' comprising the Beautiful, the
Good, and
the True, with, by and large, subfeminine, masculine, and
supermasculine
implications with regard to their respective tiers.
Such 'Omega Points' would, of course, have
existed when Earth Towers were the rule and Space Towers, if at all,
the
exception; for each centre, or tier, would be an Omega Point complete
unto
itself.
3. FROM RIGHT MIDBRAIN TO FOREBRAIN.
Ultimately, the evolution of Superchristian humanity towards the
post-Human Millennium via a sort of cyborg transition ... in which man
is
largely though obviously not exclusively 'overcome' ... would mean that
three
simultaneous levels of post-human life will co-exist in these towering
monoliths, since such levels would correspond to the Beautiful, the
Good, and
the True, or to electrinos, neutrinos, and photinos, with a different
cerebral
bias, and possibly even structuring, in consequence.... Which is to say
that
if, following a cyborg transition, the brain is artificially supported
and
sustained, as germane to what I habitually identify with the properly
post-human,
then the chances must be fairly high that whatever is being supported
and
sustained artificially on the first tier of 'Kingdom Come' would differ
from
its second- and third-tier counterparts.
In other words, it would differ in terms of exactly what
was being
artificially supported and sustained.
Hence while the emotional backbrain would be unlikely to survive
into a
mature phase of 'Kingdom Come' by dint of its association with the
Father and
thus, by implication, the extreme right-wing barbarism of the hellish
outer
light, the emphasis in the first-tier centres of the millennial Beyond
would be
on the sensual right midbrain, the emphasis in the second-tier centres ... on the intellectual left midbrain, and
the emphasis in the third-tier centres ... on the spiritual forebrain,
thus
suggesting the possibility, indeed virtual certainty, of three
simultaneous
manifestations of post-human life ... ranging from right-midbrain
collectivizations given to the furthest stretch of humanist
civilization at the
right-wing bottom of any given tower complex, to forebrain
collectivizations
given to the furthest stretch of transcendentalist culture at the
extreme
left-wing top thereof, via left-midbrain collectivizations given to the
furthest stretch of nonconformist nature at the intermediate tier-level
of what
would be a specifically purgatorial and thus religiously left-wing
centre. Hence one may speculate that the
removal or,
at the very least, neutralization of, firstly, the backbrain from
cyborg/post-human life would elevate the ensuing life forms from a
superhuman
plane to the planes, respectively, of superbeings, suprabeings, and
ultrabeings, these latter alone commensurate with what is properly
germane to
Heaven, since manifesting a religiously extreme left-wing context of
truth
striving towards joy, or meditative power leading to transcendent glory.
4. BEING THEIR RESPECTIVE SELVES.
Thus, ultimately, 'Kingdom Come' should have civilized
superbeings,
natural suprabeings, and cultural ultrabeings simultaneously being
their
respective selves ... in beauty, goodness, and truth, the first through
LSD, or
some such synthetic hallucinogen that will take the inner light of the
World
into Space, the second through heroin, or some derivative thereof that
will
take the outer spirit of Purgatory into Space, and the third through
transcendental meditation, or calm focused breathing that will take the
inner
spirit of Heaven into Space.
CYCLE
77
1. ALPHA/OMEGA ANTITHESES.
The
antispirit of primal doing vis-à-vis the
spirit of
supreme being; the antisoul of primal being vis-à-vis the soul of
supreme
doing; the antimind of primal giving vis-à-vis the mind of supreme
taking; the
anti-id of primal taking vis-à-vis the id of supreme giving.
2. NEGATIVE AND POSITIVE DEITIES.
Just as the omega-oriented contexts (electrinos) can be
identified with
positive deities, so the alpha-stemming contexts (elements) should be
identified with negative deities, viz. the Antispirit, the Antifather,
the
Antichrist, the Antimother, etc.
3. DEFINITION OF A FREE SELF.
The term 'free spirit' really only applies to the omega-more
and/or
omega-most photino contexts, namely those with a wavicle essence
(whether
molecular or elemental, economic or religious), since positive spirit
has to do
with the photino, not with the protino, neutrino, or electrino. A more appropriate terminological description
for someone into the omega-more and/or omega-most protino contexts, by
contrast, would be a free soul, whereas his neutrino and electrino
counterparts
could be described as free minds and free ids respectively.
4. DEFINITION OF A FREE ANTISELF.
Conversely, the person who is into the alpha-less and/or
alpha-least
contexts of the photon, i.e. either its molecular or elemental wavicle
aspects,
could be described as a free antispirit, whereas someone who was into
the
alpha-less and/or alpha-least contexts of the proton would be a free
antisoul,
his neutron and electron counterparts being free antiminds and free
anti-ids
respectively.
5. BOUND ANTISELVES/SELVES.
That which is not 'free', or affiliated to wavicle fineness, is
bound to
particle crudity, whether with regard to the elements or the
elementinos. It is a reflection of
Time/Mass 'damnation'
with regard to science and politics, as opposed to Volume/Space
'salvation'
with regard to economics and religion.
The 'bound' person, like the bound element/elementino, remains
enslaved
to particle appearances. He has not,
like the 'free' person, been liberated by wavicle essences. Though that person is only truly liberated
whose essence is positive, and whose positivity, moreover, appertains
to the
photino at its omega-most elemental best.
CYCLE
78
1. DEVOLUTION OF PRIMAL DOING.
From the antisoul of the alpha-most objective noumenal not-self,
or eyes,
to the antispirit of the alpha-least objective noumenal not-self via
the
anti-id and antimind of the alpha-more (relative to most) and
alpha-less
(relative to least) objective noumenal not-selves, as primal doing
devolves
from the backbrain to the subconscious via the right midbrain and the
unconscious of the old brain/mind.
2. EVOLUTION OF SUPREME BEING.
From the soul of the omega-least subjective noumenal self, or
lungs, to
the spirit of the omega-most subjective noumenal self via the id and
mind of
the omega-less (relative to least) and omega-more (relative to most)
subjective
noumenal selves, as supreme being evolves from the forebrain to the
superconscious via the left midbrain and the conscious of the new
brain/mind.
3. DEVOLUTION OF PRIMAL BEING.
From the antisoul of the alpha-most subjective noumenal
not-self, or
ears, to the antispirit of the alpha-least subjective noumenal not-self
via the
anti-id and antimind of the alpha-more (relative to most) and
alpha-less
(relative to least) subjective noumenal not-selves, as primal being
devolves
from the backbrain to the subconscious via the right midbrain and the
unconscious of the old brain/mind.
4. EVOLUTION OF SUPREME DOING.
From the soul of the omega-least objective noumenal self, or
heart, to
the spirit of the omega-most objective noumenal self via the id and
mind of the
omega-less (relative to least) and omega-more (relative to most)
objective
noumenal selves, as supreme doing evolves from the forebrain to the
superconscious via the left midbrain and the conscious of the new
brain/mind.
5. DEVOLUTION OF PRIMAL GIVING.
From the antisoul of the alpha-most objective phenomenal
not-self, or
tongue, to the antispirit of the alpha-least objective phenomenal
not-self via
the anti-id and antimind of the alpha-more (relative to most) and
alpha-less
(relative to least) objective phenomenal not-selves, as primal giving
devolves
from the backbrain to the subconscious via the right midbrain and the
unconscious of the old brain/mind.
6. EVOLUTION OF SUPREME TAKING.
From the soul of the omega-least subjective phenomenal self, or
brain,
to the spirit of the omega-most subjective phenomenal self via the id
and mind
of the omega-less (relative to least) and omega-more (relative to most)
subjective phenomenal selves, as supreme taking evolves from the
forebrain to
the superconscious via the left midbrain and the conscious of the new
brain/mind.
7. DEVOLUTION OF PRIMAL TAKING.
From the antisoul of the alpha-most subjective phenomenal
not-self, or
flesh, to the antispirit of the alpha-least subjective phenomenal
not-self via
the anti-id and antimind of the alpha-more (relative to most) and
alpha-less
(relative to least) subjective phenomenal not-selves, as primal taking
devolves
from the backbrain to the subconscious via the right midbrain and the
unconscious of the old brain/mind.
8. EVOLUTION OF SUPREME GIVING.
From the soul of the omega-least objective phenomenal self, or
womb, to
the spirit of the omega-most objective phenomenal self via the id and
mind of
the omega-less (relative to least) and omega-more (relative to most)
objective
phenomenal selves, as supreme giving evolves from the forebrain to the
superconscious via the left midbrain and the conscious of the new
brain/mind.
CYCLE
79
1. PHYSICAL/CHEMICAL DISTINCTIONS.
To distinguish between the physical in
relation to the
phenomenal and the chemical in relation to the noumenal, further
distinguishing
between the metaphysical in relation to the physical and the
metachemical in
relation to the chemical. Hence
whereas the physical/metaphysical options have reference to the
phenomenal, the
chemical/metachemical options have reference to the noumenal.
2. CHEMICAL VIS-À-VIS PHYSICAL.
Both light and fire are chemical, as are air and blood, whereas
both ice
and soil (water and earth) are physical, as are the brain and the womb.
3. NEGATIVE/POSITIVE METACHEMISTRY.
To distinguish the negative metachemistry of
the
antispirit and the antisoul from the positive metachemistry of the
spirit and the
soul, thereby distinguishing the metachemical divergence of negative
spirit/soul with regard to a chemical vacuum from the metachemical
convergence
of positive spirit/soul upon a chemical plenum.
4. NEGATIVE/POSITIVE METAPHYSICS.
To distinguish the negative metaphysics of
the
antimind and the anti-id from the positive metaphysics of the mind and
the id,
thereby distinguishing the metaphysical divergence of negative mind/id
with
regard to a physical vacuum from the metaphysical convergence of
positive mind/id
upon a physical plenum.
CYCLE
80
1. DIVERGENCE/CONVERGENCE OF THE
METACHEMICAL. The negative metachemistry
of sight diverges
objectively from the chemical vacuum of the eyes, whereas the negative
metachemistry of hearing diverges subjectively from the chemical vacuum
of the
ears. Conversely, the positive
metachemistry of awareness converges subjectively upon the chemical
plenum of
the air, whereas the positive metachemistry of emotion converges
objectively
upon the chemical plenum of the blood.
2. DIVERGENCE/CONVERGENCE OF THE
METAPHYSICAL. Likewise, the negative
metaphysics of taste
diverges objectively from the physical vacuum of the tongue, whereas
the
negative metaphysics of touch diverges subjectively from the physical
vacuum of
the flesh. Conversely, the positive
metaphysics of thought converges subjectively upon the physical plenum
of the
brain, whereas the positive metaphysics of sex converges objectively
upon the
physical plenum of the womb.
3. NOUMENAL OBJECTIVE/SUBJECTIVE
CONVERGENCE AND DIVERGENCE. To diverge
objectively through the outer
noumenal not-self of the eyes and subjectively through the inner
noumenal
not-self of the ears, but to converge subjectively through the inner
noumenal
self of the lungs and objectively through the outer noumenal self of
the heart.
4. PHENOMENAL OBJECTIVE/SUBJECTIVE
CONVERGENCE AND DIVERGENCE. To diverge
objectively through the outer
phenomenal not-self of the tongue and subjectively through the inner
phenomenal
not-self of the flesh, but to converge subjectively through the inner
phenomenal self of the brain and objectively through the outer
phenomenal self
of the womb.
CYCLE
81
1. METACHEMICAL CONTRAST BETWEEN PRIMAL
DOING AND SUPREME BEING. The primal doing of
objective divergence through the outer noumenal not-self contrasts
metachemically with the supreme being of subjective convergence through
the
inner noumenal self, as photons contrast with photinos.
2. METACHEMICAL CONTRAST BETWEEN PRIMAL
BEING AND SUPREME DOING. The primal being of
subjective divergence through the inner noumenal not-self contrasts
metachemically with the supreme doing of objective convergence through
the
outer noumenal self, as protons contrast with protinos.
3. METAPHYSICAL CONTRAST BETWEEN PRIMAL
GIVING AND SUPREME
TAKING. The primal
giving of objective divergence through the outer phenomenal not-self
contrasts
metaphysically with the supreme taking of subjective convergence
through the
inner phenomenal self, as neutrons contrast with neutrinos.
4. METAPHYSICAL CONTRAST BETWEEN PRIMAL
TAKING AND SUPREME
GIVING. The primal
taking of subjective divergence through the inner phenomenal not-self
contrasts
metaphysically with the supreme giving of objective convergence through
the
outer phenomenal self, as electrons contrast with electrinos.
CYCLE
82
1. METACHEMICAL CONTRAST BETWEEN IDEALIST
BARBARISM AND
TRANSCENDENTALIST CULTURE. To contrast
the metachemical barbarism of primal doing with the metachemical
culture of supreme being, as one would
contrast idealism with
transcendentalism in a noumenally right-wing/left-wing distinction.
2. METACHEMICAL CONTRAST BETWEEN NATURALIST
CULTURE AND
FUNDAMENTALIST BARBARISM. To contrast
the metachemical culture of primal being with the metachemical
barbarism of
supreme doing, as one would contrast naturalism with fundamentalism in
a
noumenally left-wing/right-wing distinction.
3. METAPHYSICAL CONTRAST BETWEEN
MATERIALIST CIVILIZATION AND
NONCONFORMIST NATURE. To contrast the
metaphysical civilization of primal giving with the metaphysical nature
of
supreme taking, as one would contrast materialism with nonconformism in
a
phenomenally right-wing/left-wing distinction.
4. METAPHYSICAL CONTRAST BETWEEN REALIST
NATURE AND HUMANIST
CIVILIZATION. To
contrast the metaphysical nature of primal taking with the metaphysical
civilization of supreme giving, as one would contrast realism with
humanism in
a phenomenally left-wing/right-wing distinction.
CYCLE
83
1. NEGATIVE/POSITIVE ORDERS OF MEDITATION. Distinguish carefully between the negative
meditation of sensuality (eyes) and the positive meditation of
sensibility
(lungs), as one would distinguish the Clear Light of the Inner Void
from the
Holy Spirit of Inner Heaven.
2. FALSE UNITY. Negative
meditation
is
often advanced on the basis of establishing unity between the
elemental photon wavicles of the objective noumenal not-self (eyes) and
the
elemental photon particles of the Cosmos, thereby bringing the
alpha-least mode
of primal doing into harmony with the alpha-most mode of primal doing. Ultimately, however, this can only fail from
a religious or, rather, pseudo-religious point-of-view, since anything
approximating to an accommodation of the objective noumenal not-self
with the
Cosmos would be scientific and not religious, which is to say of
astronomy
rather than meditation.
3. TRUE UNITY. In
this
respect,
negative meditation is the opposite of positive meditation,
which
seeks to establish unity between the elemental photino wavicles of the
subjective noumenal self (lungs) and the breath, thereby bringing the
conscious
self to the divine salvation of the omega-most mode of supreme
being.
4. PSEUDO-RELIGIOUS 'BOVARYIZATION' OF
IDEALISM. In reality, one should
distinguish between
the scientific idealism of the alpha-most mode of primal doing, which
brings
the objective noumenal not-self to an accommodation with the
cosmos/light on
the basis of an optical vacuum appertaining to the backbrain, and the
religious
idealism of the alpha-least mode of primal doing, which brings the
objective
noumenal not-self to an accommodation with the cosmos/light on the
basis of an
aural vacuum appertaining to the subconscious, thereby 'bovaryizing'
idealism
from a pseudo-religious point-of-view, the view, more usually, of
audible chanting.
5. OTHER 'BOVARYIZATIONS' OF IDEALISM. Besides the aural 'bovaryization' of the
objective noumenal not-self (eyes) in a deference, via the
subconscious, to the
ears, there is its tactile 'bovaryization' through the right midbrain
in a deference
to the flesh (political) and its lingual 'bovaryization' through the
unconscious in a deference to the tongue (economics), the former
affiliated to
molecular photon particles and the latter to molecular photon wavicles,
so that
the senses of touch and taste are being idealistically embraced. Hence the addition of political and economic
forms of idealism to the scientific and religious forms of idealism of
the
backbrain and the subconscious respectively, the former directly
availing of
optical vacuity in an unequivocally objective stance, such as astronomy
and the
worse forms of Zen, but the latter paying deference to the ears via the
rather
more subjective medium of the subconscious.
6. 'BOVARYIZATIONS' OF TRANSCENDENTALISM. Just as one can distinguish the
'bovaryizations' of idealism through an old brain/mind deference to
senses
other than the eyes from the per
se context of the objective
noumenal not-self, so the 'bovaryizations' of transcendentalism can be
distinguished from the per se context of the subjective
noumenal self
through a new brain/mind deference to sensibilities other than the
lungs, viz.
to the heart via the forebrain in the case of the omega-least mode of
supreme
being, viz. singing; to the womb via the left midbrain in the case of
the
omega-less (relative to least) mode of supreme being, viz. kissing; and
to the
brain via the conscious in the omega-more (relative to most) mode of
supreme
being, viz. sniffing.
CYCLE
84
1. ANTITHETICAL EQUIVALENTS.
Singing is the antithetical equivalent of staring, the
omega-least mode
of supreme being to the alpha-most mode of primal doing, the former
pseudo-scientific and the latter genuinely scientific; kissing is the
antithetical equivalent of touching, the omega-less (relative to least)
mode of
supreme being to the alpha-more (relative to most) mode of primal
doing, the
former pseudo-political and the latter genuinely political; sniffing is
the
antithetical equivalent of tasting, the omega-more (relative to most)
mode of
supreme being to the alpha-less (relative to least) mode of primal
doing, the
former genuinely economic and the latter pseudo-economic; meditating
(breathing) is the antithetical equivalent of chanting (listening), the
former
genuinely religious and the latter pseudo-religious.
2. GENUINE VIS-À-VIS PSEUDO SCIENCE AND
POLITICS. When science and politics are
affiliated to
the old brain (primarily a context of Time and Mass, or backbrain and
right
midbrain) they are genuine, but when affiliated to the new brain
(primarily a
context of Volume and Space, or left midbrain and forebrain) they
become
pseudo. Hence a distinction between
elemental and molecular photon particles with regard to idealist
science and
politics, and elemental and molecular photino particles with regard to
transcendentalist
science and politics. Alpha-most
and
alpha-more
vis-à-vis omega-least and omega-less.
3. GENUINE VIS-À-VIS PSEUDO ECONOMICS AND
RELIGION. Conversely, when economics and
religion are
affiliated to the new mind (primarily a context of Volume and Space, or
conscious and superconscious) they are genuine, but when affiliated to
the old
mind (primarily a context of Time and Mass, or subconscious and
unconscious)
they become pseudo. Hence
a
distinction
between molecular and elemental photino wavicles with
regard to
transcendentalist economics and religion, and molecular and elemental
photon
wavicles with regard to idealist economics and religion. Omega-more and omega-most
vis-à-vis alpha-less and alpha-least.
4. OLD/NEW BRAIN SCIENCE AND POLITICS. Thus science and politics are genuine in the
backbrain/right-midbrain contexts of the old brain, but pseudo in the
forebrain/left-midbrain contexts of the new brain, where they are
affiliated to
elementinos as opposed to elements.
5. OLD/NEW MIND ECONOMICS AND RELIGION. Conversely, economics and religion are pseudo
in the unconscious/subconscious contexts of the old mind, but genuine
in the
conscious/superconscious contexts of the new mind, where they are
likewise
affiliated to elementinos as opposed to elements.
6. APPLICATION TO OTHER SPECTRA.
The above of course applies to all alpha spectra ... from
idealism (as
described) to realism via naturalism and materialism, as well as to all
omega
spectra ... from transcendentalism (as described) to humanism via
fundamentalism and nonconformism.
Genuine science and politics co-exist with pseudo-economics and
pseudo-religion in the old brain/mind, whereas genuine economics and
religion
co-exist with pseudo-science and pseudo-politics in the new brain/mind. The old brain dominates (rules) the old mind,
whereas the new mind has the capacity to transcend (lead) the new brain.
7. PASSING TO THE BEYOND.
With
regard to the positive meditation of supreme being,
don't
force
the breath! Just let it
happen to you of its own accord. People
who breathe overly consciously, when meditating, are guilty of
spiritual greed,
since they are using the mind to dominate the lungs, rather than
allowing the
latter to lead and enlighten the mind or, rather, replace it with the
pure
consciousness of the spiritual self, that which is, in any case,
affiliated to
the lungs and would not exist were there no breathing.
Thus the spiritual self, or superconscious,
can only come to the fore when one has died to the intellectual self,
or
conscious mind, with its manifold thoughts, and thereby passed into the
peace
of the universal self, or lungs, which are the channel through which
the
universal medium of air is transmuted, via the breath, into spirit, the
pure
consciousness of supreme being.
CYCLE
85
1. SUPERFEMININE/SUBMASCULINE SMOKING
DISTINCTION. Smokers are basically either
superfeminine or
submasculine, since to smoke is to be either superfeminine or
submasculine with
regard to pipes on the one hand and to cigarettes/cigars on the other
hand.
2. PIPE SMOKING. Those
who
smoke
pipes are effectively superfeminine, whether in purist terms with
regard
to straight pipes or in quasi-submasculine terms with regard to
drop-bowl
pipes, as though in a distinction between light and 'lightfire', the
latter
subordinate to the former. Hence not
only is pipe smoking idealistic; it is effectively, if not literally,
fascistic, with fascist/nazi overtones analogous to the distinction we
had
earlier drawn between black-and-white photos and colour photos.
3. CIGARETTE SMOKING. In
contrast,
I
shall argue, to the communist essence of cigarette smoking,
something more genuinely submasculine in the context of tipped
cigarettes but
quasi-superfeminine in the context of untipped ones, where we might be
forgiven
for advancing a parallel with firelight as opposed to fire, given the
absence
of a fiery core, or filter, from this purer type of cigarette, one
arguably
more Leninist than Marxist (if Judaic parallels are not to be elicited
in view
of the comparatively contemporary nature of cigarettes).
Be that as it may, the distinction between
pipes and cigarettes is akin to a stellar/solar one, the former
objective and
the latter subjective.
4. ROLL-UPS. Subjectivity
is
not,
however, a word one would associate with roll-ups, which require
to be
hand rolled in objective fashion, and which I would therefore contend
to be
fundamentalist ... where cigarettes are naturalist.
In other words, roll-ups would be akin to
motorbikes vis-à-vis mopeds, something to be associated with the heart
and
blood rather than with fire and firelight, and I hold to the view that
the more
or less Moslem distinction between the heart and the blood can be
respectively
correlated with 'joints' and standard roll-ups, which is to say,
between that
which, employing a filter of sorts, appertains to the core of the
context in
question, namely the heart, and that which, employing no such thing,
can be
equated with its light aside, after the manner of untipped cigarettes. Hence the heart/blood distinction of
fundamentalism would have its smoking parallel, so I maintain, in
'joints' and
plain roll-ups, the former of course a means of smoking dope and
therefore more
profoundly fundamentalist than the latter.
Both, however, are equally submasculine.
5. CIGAR SMOKING. As,
on
a
more phenomenal basis, are cigars, whether large and unwrapped or small
and
wrapped (in cellophane), the idea being that the one approximates to
the Father
and the other to the Son in what would be a materialist distinction
paralleling
the emotional brain and its light aside, the intellect, which latter is
superficially more watery (hence the cellophane wrapper around small
cigars)
than fiery. Probably the Antifather and
the Antichrist would be more apt descriptive parallels for the kind of
smoking
we have in mind, but, whatever the case, it is clear that cigar smoking
is
somewhat less than genuinely Christian, given its materialist basis in
submasculine objectivity.
6. PURGATORIAL EXCEPTION.
Needless to say, none of the above modes of smoking, from pipes
to
cigars, would be relevant to 'Kingdom Come', since the latter is beyond
idealism, naturalism, fundamentalism, and materialism ... in the
humanism,
nonconformism, and transcendentalism of its subfeminine to
supermasculine
salvations. Probably the only
appropriate form of smoking in 'Kingdom Come' would be with regard to
the use
of bubble pipes for hashish, since the tempering of fire by water has a
Christic ring to it which smacks of a purgatorial alternative, suitable
for use
within second-tier centres, to overly fire-based smoking in pipes,
cigarettes,
cigars, etc. Should this transpire to
being the case, then one need not expect any of the traditional modes
of
smoking to survive into the Messianic Beyond.
They would be altogether too hellish for heavenly life.
CYCLE
86
1. IDEALIST OPTIONS. With
regard
to
idealism, the Clear Light of the Outer Void is its scientific
Antifather (light), the Unclear Light of the Outer Void its political
Antimother (soil), the Unclear Light of the Inner Void its
pseudo-economic
Antison (ice), and the Clear Light of the Inner Void its
pseudo-religious
Antispirit (fire).
2. TRANSCENDENTALIST OPTIONS.
With regard, conversely, to transcendentalism, the Holy Spirit
of Outer
Heaven is its pseudo-scientific Father (soul), the Unholy Spirit of
Outer
Heaven its pseudo-political Mother (id), the Unholy Spirit of Inner
Heaven its
economic Son (mind), and the Holy Spirit of Inner Heaven its religious
Ghost
(spirit).
3. NATURALIST OPTIONS.
With
regard to naturalism, the Clear Fire of Outer Time is its scientific
Antifather, the Unclear Fire of Outer Time its political Antimother,
the
Unclear Fire of Inner Time its pseudo-economic Antison, and the Clear
Fire of
Inner Time its pseudo-religious Antispirit.
4. FUNDAMENTALIST OPTIONS.
With regard, conversely, to fundamentalism, the Holy Soul of
Outer Hell
is its pseudo-scientific Father, the Unholy Soul of Outer Hell its
pseudo-political Mother, the Unholy Soul of Inner Hell its economic
Son, and
the Holy Soul of Inner Hell its religious Spirit.
5. MATERIALIST OPTIONS.
With
regard to materialism, the Clear Ice of Outer Volume is its scientific
Antifather, the Unclear Ice of Outer Volume its political Antimother,
the
Unclear Ice of Inner Volume its pseudo-economic Antison, and the Clear
Ice of
Inner Volume its pseudo-religious Antispirit.
6. NONCONFORMIST OPTIONS.
With
regard, conversely, to nonconformism, the Holy Mind of Outer Purgatory
is its
pseudo-scientific Father, the Unholy Mind of Outer Purgatory its
pseudo-political Mother, the Unholy Mind of Inner Purgatory its
economic Son,
and the Holy Mind of Inner Purgatory its religious Spirit.
7. REALIST OPTIONS. With
regard
to
realism, the Clear Soil of Outer Mass is its scientific Antifather,
the Unclear Soil of Outer Mass its political Antimother, the Unclear
Soil of
Inner Mass its pseudo-economic Antison, and the Clear Soil of Inner
Mass its
pseudo-religious Antispirit.
8. HUMANIST OPTIONS. With
regard,
conversely,
to humanism, the Holy Id of the Outer World is its
pseudo-scientific Father, the Unholy Id of the Outer World its
pseudo-political
Mother, the Unholy Id of the Inner World its economic Son, and the Holy
Id of
the Inner World its religious Spirit.
CYCLE
87
1. NEGATIVE DAMNATION/SALVATION OF ELEMENTS. To be negatively damned from materialism to
idealism, as from neutrons to photons, ice to light, but negatively
saved from
realism to naturalism, as from electrons to protons, soil to fire.
2. POSITIVE DAMNATION/SALVATION OF
ELEMENTINOS. To be positively damned from
humanism to
fundamentalism, as from electrinos to protinos, id to soul, but
positively saved
from nonconformism to transcendentalism, as from neutrinos to photinos,
mind to
spirit.
3. PREDESTINATION. One
can
no
more save ice (water) than damn soil (earth); no more save the id than
damn the
mind.
4. DAMNABLE FATALITY OF PHENOMENAL
OBJECTIVITY. That which is phenomenally
objective is
always exposed to the possibility of becoming noumenally objective,
thereby
passing from the physical to the chemical.
5. SALVATIONAL FATALITY OF PHENOMENAL
SUBJECTIVITY. That which is phenomenally
subjective is
always exposed to the possibility of becoming noumenally subjective,
thereby
passing from physical to chemical.
6. CONTRARY FATES OF PHENOMENAL
OBJECTIVITY/SUBJECTIVITY. The
noumenal/chemical transmutation and/or
eclipse of the phenomenal/physical is a
damnation when
objective but a salvation when subjective, whether negatively or
positively.
7. PARADOXICAL FATES. Thus
the
'reborn'
are just as prone, if objective, to damnation ... as the 'once
born'
prone, if subjective, to salvation, albeit in contrary directions.
CYCLE
88
1. 'JERKS' AND 'BUMS'.
To
distinguish the barbarism of 'jerks', if you will, from the culture of
'bums',
further distinguishing the negative barbarism of 'snogg*** jerks' from
the
positive culture of 'snogg*** bums', and the negative culture of 'frigg*** bums' from the positive barbarism of
'frigg***
jerks'.
2. 'PRICKS' AND 'CUNTS'.
To
distinguish the civilization of 'pricks', if you will, from the nature
of
'cunts', further distinguishing the negative civilization of 'sodd***
cunts'
from the positive nature of 'sodd*** pricks', and the negative nature
of
'fuck*** pricks' from the positive civilization of 'fuck*** cunts'.
3. FROM 'SNOGGING' TO 'FUCKING'.
To descend from 'snogging' at the idealist/transcendentalist top
to
'fucking' at the realist/humanist bottom via 'frigging' at the
naturalist/fundamentalist lower top and 'sodding' at the
materialist/nonconformist upper bottom.
4. 'SNOGGING' AND 'FRIGGING'.
Hence whereas idealists and transcendentalists are respectively
'jerks'
and 'bums', they are alike 'snoggingly' so ... unlike naturalists and
fundamentalists who, although respectively 'bums' and 'jerks', are
'friggingly'
so.
5. 'SODDING' AND 'FUCKING'.
Hence whereas materialists and nonconformists are respectively
'cunts'
and 'pricks', they are alike 'soddingly' so ... unlike realists and
humanists
who, although respectively 'pricks' and 'cunts', are 'fuckingly' so.
6. DAMNABLE FATALITY OF 'CUNTS'.
'Cunts', being objective, are exposed to the possibility of
damnation as
'jerks', whether 'snoggingly' (if negative) or 'friggingly' (if
positive).
7. SALVATIONAL FATALITY OF 'PRICKS'.
'Pricks', being subjective, are exposed to the possibility of
salvation
as 'bums', whether 'friggingly' (if negative) or 'snoggingly' (if
positive).
8. DAMNATION OF 'CUNTS' TO 'JERKS'.
The damnation of negative 'cunts' to negative 'jerks', or
materialists
to idealists, is paralleled, in the 'reborn' context, by the damnation
of
positive 'cunts' to positive 'jerks', or humanists to fundamentalists.
9. SALVATION OF 'PRICKS' TO 'BUMS'.
The salvation of negative 'pricks' to negative 'bums', or
realists to
naturalists, is paralleled, in the 'reborn' context, by the salvation
of
positive 'pricks' to positive 'bums', or nonconformists to
transcendentalists.
10. POSITIVE 'BUM' VIS-À-VIS NEGATIVE 'JERK'. Ultimately, God is a positive 'bum' and the
Devil a negative 'jerk' ... as we distinguish the supermasculine from
the
superfeminine, the spirit of photinos from the light of photons,
supreme being
from primal doing, positive culture from negative barbarism.
11. LIGHT/SPIRIT DISTINCTION IN KISSING. Negative 'jerks' will always keep their eyes
open when kissing, whereas positive 'bums' will kiss with closed eyes,
bestowing the kiss of sensibility as opposed to sensuality.
CYCLE
89
1. FOUR DIFFERENT MODES OF CHRISTIANITY. Because Catholicism is the true mode of
Christianity, or that which encourages respect for the truth of the
Holy Ghost via
the quasi-truthful understanding, or inner prayer, of the Christ Child,
it
cannot be the beautiful or the good or the strong mode of Christianity. On the contrary, the 'beautiful' mode of
Christianity, rooted in the aesthetics of the Mother, is Anglicanism,
whereas
its 'good' mode, centred in the epistolary understanding of
New-Testament
ethics, is Puritanism, and its 'strong' mode, rooted in the poetic
emotion of
Old-Testament ethnicity, is Presbyterianism, or Dissenter Nonconformism. In fact, so much does each of these
denominational subdivisions of the overall Christian Church correspond
to a
separate ideal, or virtue, that it is inconceivable they could be
confounded or
treated as equal. Catholicism is as much
true Christianity per
se as Anglicanism is beautiful Christianity per se,
Puritanism ... good Christianity per se and Presbyterianism ...
strong
Christianity per se. Yet
only
Catholicism is strictly Christian, since the Beautiful, the Good, and
the
Strong are less Christian than Heathen virtues which correspond to the
Mother,
the Son, and the Father ... as opposed to the Holy Ghost achieved via
the
quasi-true 'bovaryization' of the intellect through prayer, that
attribute of
the Christ Child Who, being what Christ Himself said one would have to
become
in order to enter the 'Kingdom of Heaven', is a precondition of
spiritual
peace. The other deities, on the
contrary, correspond to speaking, writing, and reading, or that which
is
quasi-sensual, strictly intellectual, and quasi-emotional respectively. Hence they typify the Protestant alternative,
and opposition, to properly Christian, and Catholic, criteria.
2. TIMELESS ETERNITY.
Nevertheless 'Kingdom Come', as taught by he who corresponds to
a Second
Coming, the Messianic prophet of the triadic Beyond, is not just a
matter of
Heaven, and thus the truth, as a vehicle for achieving it.
If I used to think that way, then these days
I am a lot more 'liberal' and, I hope, wiser in my attitude as to what
constitutes
the Beyond. The student of my work will
know, if he has progressed thus far, that the Beyond is subdivisible
between
three verities, arranged in separate tiers - namely, the Beautiful, the
Good,
and the True, the first corresponding to a 'New Earth', the second to a
'New
Purgatory', and the third to a 'New Heaven', this latter presided over
by the
Holy Spirit of Heaven, while the former two options are presided over
by the
Mary Child (or refined Virgin/Mother of synthetic resurrection) and the
Second
Coming respectively. Hence while there
is room in the Beyond for the salvation of those whose Christian
affiliation,
as church-goers, is either to the Beautiful, the Good, or to the True,
namely
to Anglicans, Puritans, and Catholics, there can be no place in it for
those
whose Christian affiliation is to the Strong, or all who, as
Dissenters, are
effectively fundamentalist, their allegiance being primarily, though
not of
course exclusively, to the Father as opposed to the Mother, the Son, or
the
Holy Ghost. What you can't have in
'Kingdom Come' is a 'New Hell' of Father Time, and therefore it must
follow
that unless fundamentalist Dissenters convert, in due course, to one of
the
denominations which do, in fact, primarily correspond to the Beautiful,
the
Good, or the True, the Second Coming will have no option but to have
them
banished from his 'Kingdom', the 'Kingdom of the triadic Beyond' which
a
majority mandate from the People would permit the establishment of ...
with
regard to a democratically-expressed wish, on their part, for religious
sovereignty
and the 'rights', appertaining to self-realization at any of our three
projected millennial levels, which such a sovereignty would confer. Thus Dissenters will have to face the truth
about themselves and come to a decision in
due
course. Only Mass, Volume, and Space can
have any place in 'Kingdom Come', since it will signal the end of Time,
and
hence the dominion of all that is effectively, if not literally,
hellish.
3. CASE FOR
4. PASSING DIRECTLY AND/OR INDIRECTLY INTO
THE BEYOND. Thus those whose affiliation,
irrespective of
country, is to the Beautiful, the Good, or the True can pass
democratically
into the Beyond, wherein they will be transmuted and elevated to
manifestations
of their respective virtues corresponding to the Mary Child, the Second
Coming,
and the Holy Spirit of Heaven, if not directly for Anglicans and
Catholics
then, at any rate, indirectly, following a period in the 'New
Purgatory' of the
Second Coming ... until such time as they may decide and/or are
adjudged fit
for either the 'New Earth' below or the 'New Heaven' above or, indeed,
decide
and/or are adjudged fit to remain in the 'New Purgatory' for ever (as,
presumably, would especially apply to ex-Puritans ... with their overly
intellectual bias). Certainly, it has
been a logically-underpinned belief of mine that Christians cannot be
saved
directly to the 'New Earth' or the 'New Heaven', since logic would
suggest that
only Superheathens, including non-practising so-called Christians, are
in a
position to gravitate straight from personality/emotionality to
humility/universality, as the (largely gender-based) case may be, while
practising Christians, given traditionally to sexual chastity and
prayerful
spirituality, will have to spend some time in the 'New Purgatory' as a
precondition of subsequent movement.
Yet, even if this still applies (though the final decision as to
who
goes where should rest, circumstances allowing, with the
religiously-sovereign
individual himself), those who had been Anglican should have priority
access to
the beauty of its transmuted poetry; while those who had been Puritan
should have
priority access to the goodness of its transmuted fiction; and those
who had
been Catholic should have priority access to the truth of its
transmuted
philosophy. Now such will continue to be
the most likely scenario until the case for 'earthly beauty' with
regard to
ex-Anglicans or 'heavenly truth' with regard to ex-Catholics is firmly
established, and they move down or up, as the case may be.
Doubtless those ex-Christians with LSD and/or
cocaine habits would be eligible, sooner than later, for the 'New
Earth',
whatever their denominational background, while those who could prove a
long-term commitment to aerobics and/or transcendental meditation would
presently, if not directly, pass into the 'New Heaven' of the third
tier of
'Kingdom Come'.
5. CLASS AND CLASSLESS.
With
regard to the three tiers of 'Kingdom Come', the first would
effectively be a
lower-class tier, the second a middle-class tier, and the third ... a
classless
tier. What one would not have is an
upper-class tier, since that which is 'upper class' connotes with the
Father,
whose Time can have no place in the Eternity of the Beyond. Hence while the 'New Earth' would be lower
class in its visionary beauty, the 'New Purgatory' would be middle
class in its
intellectual goodness, and the 'New Heaven' alone classless in its
spiritual
truth, the truth of the Holy Spirit of Heaven as proclaimed by he who
corresponds to a Second Coming and will complete, if allowed to, what
the
'First Coming' started - namely the freeing of mankind from the
dominion of the
Father and their release, in consequence, from the bondage of Time. Only thus will there be Eternal Life in the
triadic Beyond.
CYCLE
90
1. WHISTLES AND PIPES.
To
contrast the idealism, comparatively speaking, of tin whistles with the
transcendentalism
of pipes, e.g. uilleann pipes - the former affiliated, in their shrill
pitch,
to the light/eyes ... and the latter, in the lung-like nature of their
pouches,
to the spirit, an objective/subjective distinction between photons and
photinos,
the Devil and God.
2. BRASS AND WIND. To
contrast
the
naturalism of brass with the fundamentalism of wind, e.g. flutes -
the
former affiliated, in their metallic brightness and convex apertures,
to the
fire/ears ... and the latter, in their vein-like narrow constructions,
to the
soul - a subjective/objective distinction between protons and protinos,
beast
and warrior.
3. KEYBOARDS AND ACCORDIONS.
To contrast the materialism of keyboards, e.g. pianos, with the
nonconformism of accordions - the former affiliated, in their tinkering
keys,
to the ice/tongue ... and the latter, in their cerebral compactness, to
the
mind, an objective/subjective distinction between neutrons and
neutrinos, crook
and saint.
4. GUITARS AND STRINGS.
To
contrast the realism of plucked stringed instruments, e.g. guitars,
with the
humanism of bowed stringed instruments, e.g. violins - the former
affiliated,
in their bodily openness, to the soil/flesh ... and the latter, in
their
womb-like interiority, to the id, a subjective/objective distinction
between
electrons and electrinos, sinner and angel.
5. CORRELATION BETWEEN SCORES AND
INSTRUMENT TYPE. Generally speaking,
objective instruments
tend to be played in conjunction with a score, whereas subjective
instruments are
normally played independently of scores.
6. NEGATIVE DAMNATION OF PIANOS.
Just as materialism can be negatively damned to idealism, so
pianos can
be negatively damned to tin whistles, and electric pianos likewise
negatively
damned to whistle-like synthesizers.
7. NEGATIVE DAMNATION OF BOOKS.
A literary parallel to the above ... would be the contemporary
negative
damnation of paperbacks to photographic plates, whereas, traditionally,
one
would have to consider the inclusion of drawings and/or illustrations
in
hardbacks as significant of a negative damnation.
8. PARLIAMENTARY MATERIALISM IN
9. SUMMING-UP. The
idealism
of
the Devil contrasts with the transcendentalism of God ... as the
naturalism of
the beast contrasts with the fundamentalism of the warrior, the
materialism of
the crook with the nonconformism of the saint, and the realism of the
sinner
with the humanism of the angel.
CYCLE
91
1. CENTRED IN THE MIND.
From
the standpoint of Christianity, there should be no question that prayer
leads
to, or can be used as a vehicle leading to, meditation ... pretty much
as the
Christ Child leads to the Holy Spirit, or Volume of a voluminous nature
to
Space of a spaced nature. What I would
like to establish, however, is that, while prayer is a necessary
precondition
of the 'peace that surpasses all understanding', it is more likely to
lead to
mind-based meditation than to anything exclusively lung-based, and for
the
simple reason that the practising Christian is centred in the mind
rather than
the spirit, thereby tending to exaggerate the importance of mind
through
prayerful conditioning. But meditation
that is dominated by the mind, even when the person concerned is aware
of the
spiritual significance of the lungs, is not true or universal but, on
the
contrary, good and personal, being of the Holy Spirit rather than of
the Holy
Spirit of Heaven. Thus the failure of
prayer, from a truly spiritual standpoint, is that it relies upon the
mind to
such an extent ... that the peace which surpasses it, through
meditation, is
compromised and even subverted by mind, resulting in the personal
spirituality
of the Holy Ghost, a spirituality which is always exposed, unlike its
universal
counterpart, to the 'sin' of spiritual greed, as when the Christian
meditator
breathes more deeply and perhaps regularly than would be commensurate
with
lung-centred meditation.
2. CENTRED IN THE LUNGS.
No,
much as Christian meditation is good, the Superchristian meditation
which
follows from a more radically transcendental approach to the spirit ...
is
alone true, since transcending mind in the ultimate peace of the
universal
self, the meditator centred in his lungs and allowing them to, as it
were,
speak for themselves, with more genuinely spiritual consequences the
heavenly
reward. In fact, so much will the
personal self of the mind be 'eclipsed' and transcended by the
universal self
of the spirit ... that the Holy Spirit of Heaven will be the inevitable
consequence, as superconsciousness replaces consciousness, and the
meditator is
transported, on wings of divine joy, completely 'over the moon', so to
speak,
in what can only be the most genuine mode of spirituality.
3. LOGICAL PRECONDITION.
Yet
just as the Christ Child is, logically speaking, the necessary
precondition of
the Holy Spirit, so the Second Coming is the logical precondition of
the Holy
Spirit of Heaven, his VDU-centred thoughts as superior to the
thought-based
intellectuality (prayer) of the Christ Child ... as the Holy Spirit of
Heaven
... to the Holy Ghost. For the passive
contemplation and/or study of his works in the coming 'New Purgatory'
of the
triadic Beyond ... will be of crucial significance to the development,
within
the People or, more correctly, what should by then be a Superchristian
humanity, of the necessary frame-of-mind for gravitating, thereafter,
to the
'New Heaven' of pure meditation, the lung-centred passivity of which
will bring
the spirit to universal heights. Thus
through passivity vis-à-vis the computerized word of the Second Coming,
the
Superchristian Saved will achieve passivity vis-à-vis the universal
self, with
no intellectual or psychological subversion of the lungs ... after the
fashion
of mind-based Christians. The Second
Coming is, verily, the precondition of the Holy Spirit of Heaven.
4. ERRONEOUS NOTIONS OF THE HOLY GHOST. Curiously, many Christians would not
associate the Holy Ghost with mind-dominated meditation, but with some
crasser
and more fundamentalist notion ... like 'tongues of fire'.
Yet, despite its scriptural basis, the notion
of the Holy Ghost as 'tongues of fire' is really rather mystical, which
is to
say, deplorably fundamentalist in what would appear to be an overt
connection
with the Father, the Creator, Jehovah, etc. In
point
of fact, 'tongues of fire' would
suggest to me a connection with Satan, and thus have specifically
naturalist or
beastly correlations more appropriate, in their solar basis, to Judaism
than to
Christianity. But if 'the Father' is the
worst subversion of the Holy Spirit, then the notion of its being in
some way
associated with the grave is hardly better, since reducing it to the
inner
light of the Mother/Virgin in a patently mundane concession to 'heathen
populism'. No, the Holy Ghost is no more
of the inner light than of the outer light/fire. Nor,
incidentally,
is it of the Son in some
kind of inspirational intellectuality which smacks of outer spirit. The Holy Spirit is, indeed, inner spirit, but
not, alas, the inner spirit of the lungs per
se, so much as the
egocentric control and manipulation of that spirit from the rather more
purgatorial standpoint of the mind, so that the 'Christian result' is
less
genuinely transcendentalist than quasi-transcendentalist in relation to
prayerful nonconformism.
5. OBLIQUE CONTRASTS WITHIN CHRISTIANITY. To contrast, relative to Christianity,
Catholic transcendentalism with Puritan nonconformism, and Dissenter
fundamentalism with Anglican humanism, the former pair affiliated to
the Holy
Ghost and the Son (not to be confused with the more radical, and
prayerful,
form of nonconformism which is associated with the Christ Child), and
the
latter pair affiliated, by contrast, to the Father and the Mother (not
to be
confused with the more radical, and responsive, form of humanism which
is
associated with the Blessed Virgin).
6. INTELLECTUAL OPTIONS OF CHRISTENDOM. To contrast, again relative to Christianity,
Catholic 'bums', if you will, with Puritan 'pricks', and Dissenter
'jerks' with
Anglican 'cunts' - thereby effectively contrasting thinking and
writing, on the
one hand, with reading and speaking on the other hand ... as one
embraces the
full-gamut of intellectual options within the broadly purgatorial
framework of
the Christian civilization, a civilization built around, albeit with
different
denominational emphases, the Son, viz. Christ, but also embracing the
Father,
the Mother, and the Holy Ghost ... in quasi-Heathen, or non-Christian,
alternatives.
7. GOOD ESSENCE OF CHRISTIANITY.
To contrast the religious nature, relatively disposed to the
True, of
Catholicism with the economic nature, classically disposed to the Good,
of
Puritanism on the one hand, but the scientific nature, relatively
disposed to
the Strong, of Presbyterianism with the political nature, relatively
disposed
to the Beautiful, of Anglicanism on the other hand.
Thus it follows that whereas Puritanism is
more genuinely Christian vis-à-vis the Son than any of the other
denominations
of Christianity, such a genuineness is in relation to the Good rather
than to
the True (Catholicism), the Strong (Presbyterianism), or the Beautiful
(Anglicanism). Christianity
is
not,
strictly speaking, a religion of the True/Truth, but of the Good,
centred in Christ, in which case it is not strictly religious at all
but
essentially economic. Therefore
it is centred not in prayerful subversion of the Good through the
Christ Child,
considered as a vehicle for the peace of the Holy Ghost (the nearest
thing to
Christian truth), but in the epistolary intellectuality of the New
Testament,
with, in consequence, a strictly purgatorial (writerly) correlation,
germane to
the Son.
CYCLE
92
1. RELIGION FOR 'PRICKS'.
I
suppose, if I am to be completely fair to Christians, I should start by
making
the admission that, given its purgatorial foundations in Christ,
Christianity
is, if you will, a religion for 'pricks', and that, strictly speaking,
Catholics are less 'bums' than 'quasi-bums' in relation to the Holy
Ghost; that
Dissenters are less 'jerks' than 'quasi-jerks' in relation to the
Father; and
that Anglicans are less 'cunts' than 'quasi-cunts' in relation to the
Mother. Only Puritans could be regarded,
it would seem, as 'pricks' per
se, given their strictly purgatorial
association, through the New Testament, with the Son, and hence an
intellectual
context based in writing (epistles). No,
the real or genuine 'bums', 'jerks' and 'cunts' lie, it would appear,
outside
the Christian realm ... in contexts either anterior or, in regard to
'Kingdom
Come', posterior to Christianity.
2. CHRISTIAN PREDESTINATION.
On a more serious note, it should be evident that, despite
allowances
for exceptions, one's denominational background with regard to
Anglicanism,
Puritanism, or Catholicism should determine, in no small degree, one's
rightful
place in 'Kingdom Come', since it would be as illogical for Anglicans,
say,
with their bias towards the Beautiful, to have immediate access to the
realm of
truth, as for Catholics, with their bias for the truth of the Holy
Spirit, to
be adjudged foregone candidates for beauty in what would be the 'New
Earth' of
the bottom tier of our projected triadic Beyond. Yet
since
all Christians, with the possible
exception of Dissenters, are essentially affiliated to the Good, to
intellectual
goodness through the word of Christ, it should follow that no Christian
can
gain immediate access to either the 'New Earth' below or the 'New
Heaven'
above, but that all Christians will have to spend some time in the 'New
Purgatory' of the second tier of 'Kingdom Come' before they can be
adjudged
ripe, where applicable, for either the first or the third tiers, the
tiers more
immediately accessible to peoples of non-Christian, and therefore
effectively
Superheathen, descent, whose extreme standings in relation to the
Christian
tradition would entitle them to priority access. Christians,
in
short, would be foregone
candidates for the poetic quasi-beauty, the literary goodness, and the
philosophical quasi-truth of the 'New Purgatory', with Anglicans
gaining
priority access to the first, Puritans priority access to the second,
and
Catholics priority access to the third.
Subsequent movement, where appropriate, would follow from this
purgatorial precondition, and entail the integration of ex-Christians
into the
non-Christian realms of the 'New Earth' below and the 'New Heaven'
above, both
of which would have been more immediately accessible to peoples of
non-Christian descent.
3. VARIABLE THREEFOLD DELIVERANCE.
Of course, the above scenario was conceived against the
multiracial, and
hence multi-ethnic, background of contemporary
CYCLE
93
1. ENSLAVEMENT OF BEAUTY AND GOODNESS TO
STRENGTH. So long as the Beautiful and the
Good allow
themselves to be seduced and dominated by the Strong, they will
continue to
remain enslaved to the Devil and be in no position, as woman and man,
to go
forward with God into 'Kingdom Come'. So
long, in other words, as Anglicans and Puritans in, for example,
Northern
Ireland remain enslaved to the anti-Catholic stance of hard-line
Presbyterians,
drawn to the Strong, or quasi-Strong, like filings to a magnet, they
will be
unable to join with Catholics in the march of the Beautiful, the Good,
and the
True towards the triadic Beyond.
2. OPPOSITIONAL INEVITABILITY OF THE STRONG. Only the Strong, or quasi-Strong, have
anything to lose from truth, since strength and truth are
incommensurate, as
incommensurate, in fact, as the Devil and God, the Father and the Holy
Spirit,
and no-one who is overly into strength can reasonably seek an
accommodation
with truth. Hence the opposition of
Northern-Ireland Protestants, though principally, I would guess,
Dissenters, to
unity with the Catholic South can be regarded as, in no small degree, a
reflection of the incommensurability of strength and truth, since it is
the
Catholic Church which stands closest of all Christian denominations to
truth,
and thus to that which is an implicit, if not explicit, rejection of
strength. The Strong have most to lose
from an
accommodation with truth, even the relative truth of Catholicism, and
therefore
it is inevitable that they should be in the vanguard of opposition to a
united
Ireland, exploiting the ruse of 'Protestant solidarity' to draw
Anglicans and
Puritans away from any move towards an accommodation with Catholics in
an
all-Ireland framework.
3. LAST JUDGEMENT. This
much,
however,
is certain: until Anglicans and Puritans turn away from the
reactionary control of Dissenters and opt to join with Catholics in the
democratic march towards freedom, there can be no salvation of the
Beautiful,
the Good, and the True (relative to Christianity) in the triadic
Beyond, and
thus no Social Transcendentalist Centre in which religious sovereignty
would be
the presiding norm. Anglicans and
Puritans have more to lose from remaining loyal to the Strong than from
joining
with the True in the struggle to defeat and transcend evil. Only after the Mother and the Son
democratically turn away from the Father, in order to join with the
Holy Spirit
in the march towards salvation, will 'Kingdom Come' become a reality,
and the
United Kingdom of Great Britain and Northern Ireland be consigned to
the
rubbish heap of world history. Only when
the Beautiful, the Good, and the True join together in moral solidarity
against
the tyrannous influence of the Strong ... will there be an end to the
dominion
of Time and a fresh start for Mass, Volume, and Space in the Eternity
of the
triadic Beyond. To be free from Father
Time is to be saved to the New Mass, New Volume, and New Space of
'Kingdom
Come' in the ultimate beauty, goodness, and truth of Eternal Life. Only when the Devil's Kingdom dies,
democratically and peacefully, will God's Kingdom officially come to
pass.
CYCLE
94
1. ALPHA/OMEGA COROLLARIES.
From the science of war to the religion of
peace via the politics
of sex and the economics of sport.
Or, conversely, from the war of science to
the peace of
religion via the sex of politics and the sport of economics. A distinction between
elements and elementinos?
2. MODES OF SALUTING. Although
saluting
is
normally political, we may distinguish between eight basic modes
thereof, four of which are alpha and the other four omega. Now since that which is right wing is
objective and that which is left wing comparatively subjective, we may
distinguish objective saluting from its subjective counterpart on the
basis of
an extended-hand/clenched-fist dichotomy, with the former right wing
and the
latter left. Hence to distinguish, in an
ascending order of spectra, between the realism of
clenched-fist-to-breast and
the humanism of extended-hand-to-breast saluting; between the
materialism of
extended-hand-to-temple and the nonconformism of clenched-fist-to-brow
saluting; between the naturalism of clenched-fist-on-bent-arm and the
fundamentalism of extended-hand-on-bent-arm saluting; and between the
idealism
of extended-hand-on-raised-arm and the transcendentalism of
clenched-fist-on-raised-arm saluting.
3. POLITICAL STATUS OF DIFFERENT MODES OF
SALUTING. To distinguish, politically,
between the
negative left-wing status of clenched-fist-to-breast saluting, and the
positive
right-wing status of extended-hand-to-breast saluting; between the
negative
right-wing status of extended-hand-to-temple saluting, and the positive
left-wing status of clenched-fist-to-brow saluting; between the
negative
extreme left-wing status of clenched-fist-on-bent-arm saluting, and the
positive
extreme right-wing status of extended-hand-on-bent-arm saluting; and
between
the negative extreme right-wing status of extended-hand-on-raised-arm
saluting,
and the positive extreme left-wing status of
clenched-fist-on-raised-arm
saluting.
4. SALVATION/DAMNATION OF PHENOMENAL MODES
OF SALUTING. To
contrast the negative
salvation, as from republicanism to communism, of
clenched-fist-to-breast in
clenched-fist-on-bent-arm saluting ... with the negative damnation, as
from
liberalism to fascism, of extended-hand-to-temple in
extended-hand-on-raised-arm saluting.
Conversely, to contrast the positive salvation, as from
nonconformism to
transcendentalism, of clenched-fist-to-brow in
clenched-fist-on-raised-arm
saluting ... with the positive damnation, as from humanism to
fundamentalism,
of extended-hand-to-chest in extended-hand-on-bent-arm saluting.
5. EFFECTIVELY SALUTES.
Even
the clenched-fist-to-brow posture of 'The Thinker' (Rodin) is a mode,
if
unconscious, of saluting, as is the extended-hand-to-breast posture of
the
Anglican and/or Catholic humanist.
CYCLE
95
1.
2. ELEMENTAL AND MOLECULAR MODES OF
SALUTING. How, you may wonder, does one go
about
distinguishing the elemental from the molecular with regard to saluting? Simply, I maintain, by distinguishing between
a hand and/or fist held at right-angles to the self and the same held
parallel
with the self. In other words, between
that which, held at right-angles to the self, is more extreme than that
which,
extended or clenched parallel to the self, is comparatively
middle-ground, and
hence molecular.
3. CONSERVATIVE AND RADICAL SALUTING.
However, much as we can distinguish the elemental from the
molecular, or
vice versa, on the above basis, we cannot know whether with regard to
politics
and science on the one hand, or to economics and religion on the other
...
unless we make a further distinction concerning this very point. For it seems to me that while most saluting
is indeed political, it is such precisely because it makes use of the
right
hand and/or fist in what is for a majority of people the most natural
and
forceful manner. In other words,
saluting with the right hand and/or fist is an expression of political
power,
the power to crush, if necessary, those who stand in the way of one's
particular allegiance, and we may believe that if the parallel
placement of the
right hand and/or fist to the self in whatever context is political,
then its
placement at right angles to the self ... is scientific, both of which
are
comparatively conservative vis-à-vis their economic and religious
alternatives,
and this irrespective of the ideological standing of the overall
context.
4. LEFT-HANDED SALUTING.
Now
if politics and science are signified by the use, one way or another,
of the
right hand and/or fist, then it should logically follow that the use of
the
left hand and/or fist will signify adherence to economics and religion,
depending whether the salute is molecular or elemental, which is to
say,
parallel to the self or at right angles with it. For
the
left hand and/or fist would seem to
be the most appropriate choice for that which, like economics and
religion, is
radical, since it goes against the natural grain in a way and to an
extent that
is the opposite of conservative. One
cannot be more radical, whether absolutely or relatively, than to be
into the
left hand and/or fist with regard to economics and religion.
CYCLE
96
1. IDEALIST SALUTING. Thus
to
distinguish,
spectrum by spectrum, the alpha-most and alpha-more from the alpha-less
and
alpha-least modes of idealism with regard to an
extended-hand-on-raised-arm
salute, the scientific and political modes thereof making use of the
right hand
held at right and parallel angles to the self, but the economic and
religious
modes using the left hand held at parallel and right angles
respectively.
2. TRANSCENDENTALIST SALUTING.
Conversely, to distinguish the omega-least and omega-less from
the
omega-more and omega-most modes of transcendentalism with regard to a
clenched-fist-on-raised-arm salute, the scientific and political modes
thereof
making use of the right fist held at right and parallel angles to the
self, but
the economic and religious modes using the left fist held at parallel
and right
angles respectively.
3. NATURALIST SALUTING.
Likewise, to distinguish the alpha-most and alpha-more from the
alpha-less and alpha-least modes of naturalism with regard to a
clenched-fist-on-bent-arm salute, the scientific and political modes
thereof
making use of the right fist held at right and parallel angles to the
self, but
the economic and religious modes using the left fist held at parallel
and right
angles respectively.
4. FUNDAMENTALIST SALUTING.
Conversely, to distinguish the omega-least and omega-less from
the
omega-more and omega-most modes of fundamentalism with regard to an
extended-hand-on-bent-arm salute, the scientific and political modes
thereof
making use of the right hand held at right and parallel angles to the
self, but
the economic and religious modes using the left hand held at parallel
and right
angles respectively.
5. MATERIALIST SALUTING.
Similarly, to distinguish the alpha-most and alpha-more from the
alpha-less and alpha-least modes of materialism with regard to an
extended-hand-to-temple salute, the scientific and political modes
thereof
making use of the right hand held at right and parallel angles to the
temple,
but the economic and religious modes using the left hand held at
parallel and
right angles respectively.
6. NONCONFORMIST SALUTING.
Conversely, to distinguish the omega-least and omega-less from
the
omega-more and omega-most modes of nonconformism with regard to a
clenched-fist-to-brow salute, the scientific and political modes
thereof making
use of the right fist held at right and parallel angles to the brow,
but the
economic and religious modes using the left fist held at parallel and
right
angles respectively.
7. REALIST SALUTING. Finally,
to
distinguish
the alpha-most and alpha-more from the alpha-less and
alpha-least modes of realism with regard
to a clenched-fist-to-chest salute, the scientific and political modes
thereof
making use of the right fist held at right and parallel angles to the
chest,
but the economic and religious modes using the left fist held at
parallel and
right angles respectively.
8. HUMANIST SALUTING.
Conversely, to distinguish the omega-least and omega-less from
the
omega-more and omega-most modes of humanism with regard to an
extended-hand-to-breast salute, the scientific and political modes
thereof
making use of the right hand held at right and parallel angles to the
chest,
but the economic and religious modes using the left hand held at
parallel and
right angles respectively.
CYCLE
97
1. DOMINION OF BARBAROUS STRENGTH.
So long as the civilized Beautiful and the natural Good remain
under the
dominion of the barbarous Strong, the cultural True will remain 'beyond
the
pale' ... of that which is acceptable to that dominion.
Only when they democratically opt to join
with the cultural True in 'Kingdom Come' ... will the civilized
Beautiful and
the natural Good be able to break free of the barbarous Strong, and
thus be
saved to the triadic Beyond.
2. ERROR OF REPUBLICANISM.
The
above contention has nothing whatsoever to do with republicanism,
which, in
3. ATONEMENT FOR HISTORICAL WRONGS.
A Britain in which the majority of people, being Anglican and/or
Puritan, want salvation from the evil of barbarous strength ... will
join with
Catholics in voting for devolution and disestablishment (of the
Anglican Church),
so that the triadic Beyond can become a reality. Such
a
Britain, fully apprised of the
advantages thereof, will do what is necessary to bring 'Kingdom Come'
to pass,
turning against those who would oppose the will of God (the Second
Coming) in
the interests of barbarous strength, in order that the civilized
Beautiful, the
natural Good, and the cultural True may go forward together into
Eternity,
where the Time of the Father and the Father of Time would have no place. Such a
4. FROM THREAT TO PARTNERSHIP.
There is no other way that peace and progress can come to these
islands,
effectively an archipelago, than through British devolution and
disestablishment.
CYCLE
98
1. REAPPRAISAL OF ELEMENTS AND ELEMENTINOS. Previously, when distinguishing elements from
elementinos, I have tended to keep them aligned in overlapping spectra,
so
that, for instance, photons and photinos stood side-by-side above
protons and
protinos, and these in turn above neutrons and neutrinos, with
electrons and
electrinos at the bottom. It seemed, at
the time, a good idea. But time, of
course, has a way of moving on, and what may have previously seemed a
good idea
can become, under pressure of fresh insights and logical gains, an
outdated and
even untenable one afterwards. Such is
the case here concerning elements and elementinos, and it arises in
connection
with the dubiousness of considering, for example, protons subjective
but
protinos objective, or, alternatively, electrons subjective but
electrinos
objective. Surely, if protons and
electrons are subjective, given their correlation with the senses of
hearing
and touching, then protinos and electrinos should be so too, only more
so,
bearing in mind their smaller and more refined constitution. And surely, to reverse the argument, if
photons and neutrons are objective, given their correlation with the
senses of
sight and taste, then photinos and neutrinos should not be subjective
so much
as less objective than their larger counterparts? A
self-evident
contention, you may say, and
one, I am confident, that will enable us to reappraise the standing of
elements
and elementinos in terms of a sort of oblique progression and/or
regression,
depending on the context, from an element to its corresponding
elementino,
thereby doing away with the notion of overlapping spectra.
Thus, for example, the photon could be said
to regress to the photino, as from idealism to fundamentalism, while
the proton
would be seen to progress to the protino, as from naturalism to
transcendentalism. Similarly, the
neutron could be said to regress to the neutrino, as from materialism
to
humanism, while the electron would be seen to progress to the
electrino, as
from realism to nonconformism. Whether
or not an oblique, or diagonal, progression or regression from one
spectrum to
another actually takes place, we now have an alternative structure in
which to
envisage the existence of elements and elementinos.
Let us now put it to the test!
2. IDEALISM AND FUNDAMENTALISM.
To contrast the idealism of photons with the fundamentalism of
photinos,
the former affiliated to the light/eyes and the latter to the
blood/heart ...
in what amounts to an extreme right-wing distinction between primal and
supreme
modes of doing.
3. NATURALISM AND TRANSCENDENTALISM.
To contrast the naturalism of protons with the transcendentalism
of
protinos, the former affiliated to the fire/ears and the latter to the
air/lungs ... in what amounts to an extreme left-wing distinction
between
primal and supreme modes of being.
4. MATERIALISM AND HUMANISM.
To contrast the materialism of neutrons with the humanism of
neutrinos,
the former affiliated to the ice/tongue and the latter to the
child/womb ... in
what amounts to a right-wing distinction between primal and supreme
modes of
giving.
5. REALISM AND NONCONFORMISM.
To contrast the realism of electrons with the nonconformism of
electrinos, the former affiliated to the soil/flesh and the latter to
the
intellect/brain ... in what amounts to a left-wing distinction between
primal
and supreme modes of taking.
6. PHOTON/PHOTINO BASIS OF DOING.
Thus primal doing and supreme doing would have the same
element/elementino in common, the only difference being that primal
doing is of
the photon and supreme doing of the photino, a distinction, in effect,
between
idealism and fundamentalism or, in theological terms, the Antifather
(more
correctly, the Anti-allah, or Clear Light, in relation to
fundamentalism per
se)
and the Father (more correctly, Allah in relation to genuine
fundamentalism).
7. PROTON/PROTINO BASIS OF BEING.
Thus primal being and supreme being would have the same
element/elementino in common, the only difference being that primal
being is of
the proton and supreme being of the protino, a distinction, in effect,
between
naturalism and transcendentalism or, in theological terms, the
Antispirit and
the Holy Spirit (more correctly, the Holy Spirit of Heaven in relation
to
transcendentalism per
se).
8. NEUTRON/NEUTRINO BASIS OF GIVING.
Thus primal giving and supreme giving would have the same
element/elementino in common, the only difference being that primal
giving is
of the neutron and supreme giving of the neutrino, a distinction, in
effect,
between materialism and humanism or, in theological terms, the
Antimother and
the Mother.
9. ELECTRON/ELECTRINO BASIS OF TAKING. Thus primal taking and supreme taking would
have the same element/elementino in common,
the only
difference being that primal taking is of the electron and supreme
taking of
the electrino, a distinction, in effect, between realism and
nonconformism or,
in theological terms, the Antichrist and Christ.
CYCLE
99
1. BARBAROUS DOING AND CULTURAL BEING. Whereas doing is barbarous, being is
cultural, whether negatively or positively, in relation to
photons/photinos or
protons/protinos.
2. CIVILIZED GIVING AND NATURAL TAKING. Whereas giving is civilized, taking is
natural, whether negatively or positively, in relation to
neutrons/neutrinos or
electrons/electrinos.
3. SUPERFEMININE/SUBFEMININE MODES OF DOING. Doing is superfeminine in the primal context
of idealism and subfeminine in the supreme context of fundamentalism.
4. SUBMASCULINE/SUPERMASCULINE MODES OF
BEING. Conversely, being is submasculine
in the
primal context of naturalism and supermasculine in the supreme context
of
transcendentalism.
5. NEGATIVE/POSITIVE FEMININE MODES OF
GIVING. Giving is negatively feminine in
the primal
context of materialism and positively feminine in the supreme context
of
humanism.
6. NEGATIVE/POSITIVE MASCULINE MODES OF
TAKING. Taking is negatively masculine in
the primal
context of realism and positively masculine in the supreme context of
nonconformism.
CYCLE
100
1. DIAGONAL AXES. It
would
seem
that, like elements and their corresponding elementinos, the
relationship
of, say, the Antichrist to Christ is less between materialism and
nonconformism, as previously supposed, than between realism and
nonconformism,
so that we have the notion of an oblique, or diagonal,
progression/regression
from the one to the other, rather than contiguous spectra appertaining,
in
parallel alignment, to the Overworld.
Instead, it would seem that, like electrons, the context of
Antichrist
appertains to the alpha World and the context of Christ, by contrast,
to the
omega Overworld (Purgatory). Likewise,
with regard to the Antimother and the Mother, it would seem that the
former is
affiliated to the alpha Overworld and the latter to the omega World,
since the
distinction between neutrons and neutrinos is one of materialism and
humanism. Similarly, with regard to the
distinction between the Antispirit and the Holy Spirit, we would have,
contrary
to my original contentions, a diagonal axis comprising of naturalism
and
transcendentalism, the former appertaining, through protons, to the
alpha
Netherworld, and the latter, through protinos, to the omega Otherworld,
so to
speak. Finally, the distinction between
the Antifather, or, better, Anti-allah (which is more genuinely
extreme), and
the Father/Allah would appertain to an idealist/fundamentalist axis,
the photon
aspect of which had relevance to the alpha Otherworld, the photino
aspect ...
relevance, by contrast, to the omega Netherworld.
2. RISES AND FALLS. The
diagonal
axes
we have adumbrated in relation to complementary
elements/elementinos and their theological parallels ... could be
regarded as
allowing for the possibility of a rise in the case of the subjective
contexts,
and of a fall in the case of the objective contexts, this in turn
permitting
flexibility with regard to an escape from negative salvation/damnation
into
their positive counterparts. Thus one
can envisage a rise from the Antichrist to Christ, ugliness to
knowledge, but a
fall from the Anti-allah to Allah, illusion to strength.
A rise from the Antispirit to the Holy
Spirit, as from weakness to truth, but a fall from the Antimother to
the
Mother, as from ignorance to beauty.
Such rises and falls should not, however, be confounded with
damnation
and salvation. On the contrary, they cut
across the boundary line, so to speak, between elements and
elementinos,
whereas salvations and damnations don't.
Also unique to rises and falls is the possibility of a
regression within
a rise (as from Christ to Antichrist) or a progression within a fall
(as from
the Mother to the Antimother). This
would be because of the structural affinity of the complementary
elements/elementinos on any given axis.
3. FROM THE ANTICHRIST TO CHRIST.
To rise from the Antichrist to Christ, as from the sensuality of
touch
subjectivity to the sensibility of thought subjectivity, flesh to
brain,
anti-id to mind, soil to intellect, electrons to electrinos, ugliness
to
knowledge, sinner to saint.
4. FROM THE ANTIMOTHER TO THE MOTHER.
To fall from the Antimother to the Mother, as from the
sensuality of taste
objectivity to the sensibility of maternal objectivity, tongue to womb,
antimind to id, ice to child, neutrons to neutrinos, ignorance to
beauty, crook
to angel.
5. FROM THE ANTISPIRIT TO THE HOLY SPIRIT. To rise from the Antispirit to the Holy
Spirit,
as from the sensuality of aural subjectivity to the sensibility of
breath
subjectivity, ears to lungs, antispirit to spirit, fire to air, protons
to
protinos, weakness to truth, beast to God.
6. FROM THE ANTI-ALLAH/FATHER TO ALLAH/THE
FATHER. To fall from the Anti-allah/Father
to
Allah/the Father, as from the sensuality of optical objectivity to the
sensibility of pulse objectivity, eyes to heart, antisoul to soul,
light to
blood, photons to photinos, illusion to strength, Devil to warrior.
7. FROM COMMON SENSE TO UNCOMMON
SENSIBILITY. To rise or fall from common
sense to uncommon
sensibility, thereby setting oneself up for the possibility of genuine
damnation or salvation, the former from Mass to Time, and the latter
from
Volume to Space.
8. FALSITY OF NEGATIVE DAMNATION/SALVATION. Negative, or pseudo, damnation/salvation
differs from its positive counterpart not only in terms of sensuality
vis-à-vis
sensibility, but with regard to the falsity of ‘salvation’ from Mass to
Time
and of ‘damnation’ from Volume to Space - the opposite, in effect, of
their
genuine counterparts.
9. PSEUDO VIS-À-VIS GENUINE SALVATION. Hence to contrast the pseudo-salvation of the
Antichrist in the Antispirit (Satan/Jehovah), realism in naturalism,
with the
genuine salvation of Christ in the Holy Spirit, nonconformism in
transcendentalism (whether with regard to Christianity or
Superchristianity,
Christ Child in Holy Ghost or Second Coming in Holy Spirit of Heaven).
10. PSEUDO VIS-À-VIS GENUINE DAMNATION. Hence to contrast the pseudo-damnation of the
Antimother in the Antifather/Anti-allah (the Clear Light of the Void),
materialism in idealism, with the genuine damnation of the Mother in
the
Father/Allah, humanism in fundamentalism (whether with regard to the
emotional brain
or, more completely, the heart/blood, which is effectively a
distinction, so I
contend, between the Father and Allah).
11. SUBMASCULINE/SUPERMASCULINE DISTINCTIONS IN
SALVATION. The pseudo-salvation of the
Antichrist in the
Antispirit is from negative masculine to submasculine, whereas the
genuine
salvation of Christ in the Holy Spirit is from positive masculine to
supermasculine.
12. SUPERFEMININE/SUBFEMININE DISTINCTIONS IN
DAMNATION. The pseudo-damnation of the
Antimother in the
Antifather/Anti-allah is from negative feminine to superfeminine,
whereas the
genuine damnation of the Mother in the Father/Allah is from positive
feminine
to subfeminine.
13. GENDER BASES OF DAMNATION AND SALVATION. What the above tells us is that damnation and
salvation, whether pseudo or genuine, are basically gender-based, with
females,
when functioning in a predominantly feminine manner, exposed to the
former and
males, when functioning in a predominantly masculine manner, entitled
to the
latter. A woman can generally do no
better than fall into a context embracing the possibility of a less
severe
damnation, as from humanism to fundamentalism, whereas men have the
option of
rising to a context embracing the possibility of a more genuine
salvation, as
from nonconformism to transcendentalism.
14. NO 'FALL OF MAN'. Strictly
speaking,
there
is no such thing as the 'fall of man', considered from a gender
standpoint. Men can only rise and women
fall, the former from electrons to electrinos, negative to positive
nature, and
the latter from neutrons to neutrinos, negative to positive
civilization, with
the contrary fates of cultural salvation and barbarous damnation
waiting in the
wings, so to speak, to claim from nature and civilization their
respective
noumenal dues.
CYCLE
101
1. ELEMENTINOS OF THE TRIADIC BEYOND.
Since the recent series of revisionary exercises, we can now
maintain,
without reservation, that the three tiers of our projected 'Kingdom
Come' in the
triadic Beyond, viz. the 'New Earth', the 'New Purgatory', and the 'New
Heaven', will be contexts in which the neutrino, the electrino, and the
protino
are taken to their respective peaks ... in the ultimate beauty of the
'Mary
Child', the ultimate goodness (knowledge) of the Second Coming, and the
ultimate truth of the Holy Spirit of Heaven.
There will be no place, however, for the photino, and thus for
anything
associated with the Father/Allah in what is patently a diabolically
barbarous
context of fundamentalist strength.
Likewise, all elements will be officially 'beneath the pale' of
that
which, in elementino refinement, properly pertains to the institutional
embodiments of Eternal Life.
2. FROM FIRST- TO FOURTH-RATE.
Curiously, I made no mention, before, of the fact that, in
relation to
Christianity, Catholics are first-rate Christians, since affiliated,
through
the Christ Child, to the possibility of truth in the Holy Spirit,
whereas
Puritans are second-rate Christians in their affiliation, through the
Son, to
knowledge, Anglicans third-rate Christians in their affiliation,
through the
Mother, to beauty, and Dissenters fourth-rate Christians in their
affiliation,
through the Father, to strength. Yet it
is the fourth-rate who, as in
3. THE GOOD AND THE BEAUTIFUL.
In
4. RATINGS OF PROFESSIONS.
Generally speaking, politics is a third-rate profession,
economics a
second-rate profession, religion a first-rate profession, and science
indubitably a fourth-rate profession.
Thus science is either the alpha-most, relative to elements, or
the
omega-least, relative to elementinos, with a sort of upper-class
standing that
is as far removed from the classlessness of religion ... as war from
peace, or
the Devil from God.
5. RATINGS OF ELEMENTS.
Metachemically and/or metaphysically speaking, the proton is a
first-rate element, the electron a second-rate element, the neutron a
third-rate element, and the photon a fourth-rate element.
The proton corresponds to primal being, the
electron to primal taking, the neutron to primal giving, and the photon
to
primal doing. Negative culture, nature,
civilization, and barbarism, with the pseudo-salvation of electrons to
protons,
negative nature to negative culture, on the one hand, but the
pseudo-damnation
of neutrons to photons, negative civilization to negative barbarism, on
the
other hand.
6. RATINGS OF ELEMENTINOS.
Likewise, the protino is a first-rate elementino, the electrino
a
second-rate elementino, the neutrino a third-rate elementino, and the
photino a
fourth-rate elementino. The protino
corresponds to supreme being, the electrino
to supreme
taking, the neutrino to supreme giving, and the photino to supreme
doing. Positive culture, nature,
civilization, and
barbarism, with the salvation of electrinos to protinos, positive
nature to
positive culture on the one hand, but the damnation of neutrinos to
photinos,
positive civilization to positive barbarism, on the other hand.
7. BODILY DESCENT. To
descend,
in
zigzagging fashion, from the superfemininity of the eyes to the
positive
femininity of the womb via the subfemininity of the heart and the
negative
femininity of the tongue, as from idealism to humanism via
fundamentalism and
materialism.
8. BODILY ASCENT. To ascend, in zigzagging fashion, from the negative
masculinity of
the flesh (penis) to the supermasculinity of the lungs via the positive
masculinity of the brain and the submasculinity of the ears, as from
realism to
transcendentalism via nonconformism and naturalism.
CYCLE
102
1. SPACE/TIME CONTRASTS.
To
contrast the fall of doing from primal Space to supreme Time, idealism
to
fundamentalism, with the rise of being from primal Time to supreme
Space,
naturalism to transcendentalism.
2. VOLUME/MASS CONTRASTS.
Likewise, to contrast the fall of giving from primal Volume to
supreme
Mass, materialism to humanism, with the rise of taking from primal Mass
to
supreme Volume, realism to nonconformism.
3. BARBARISM/CULTURE CONTRASTS.
Thus to contrast the fall of barbarism from primal Space to
supreme
Time, the Devil to the warrior, with the rise of culture from primal
Time to
supreme Space, the beast to God.
4. CIVILIZATION/NATURE CONTRASTS.
Thus to contrast the fall of civilization from primal Volume to
supreme
Mass, the slut to the angel, with the rise of nature from primal Mass
to
supreme Volume, the sinner to the saint.
5. PRIMAL/SUPREME ORDERS OF TIME AND SPACE. The fall of barbarism from
spatial Space to repetitive Time contrasts with the rise of culture
from
sequential Time to spaced Space.
6. PRIMAL/SUPREME ORDERS OF VOLUME AND MASS. The fall of civilization from volumetric
Volume to massive Mass contrasts with the rise of nature from massed
Mass to
voluminous Volume.
7. HUMAN EXTREMES. From
the
alpha-most
sensuality of those rooted in their eyes to the omega-most
sensibility of those centred in their lungs - a distinction, in effect,
between
the Devil and God, superwoman and superman.
8. CRUDE/FINE DISTINCTIONS IN THE ARTS. All art is divisible, along
element/elementino lines, between that which is predominantly of the
senses in
its sensuality, and therefore crude, and that which is predominantly of
the
sensibilities, and therefore fine - the former effectively anti-art and
the
latter alone genuine art.
CYCLE
103
1. FROM HARDBACKS TO SOFTBACKS.
To fall, relevant to civilization, from
hardbacks to
softbacks, as from neutrons to neutrinos, ignorance to beauty, the
Antimother
to the Mother.
2. FROM LONG PLAYERS (LPs) TO COMPACT DISCS
(CDs). To rise,
relevant to
nature, from long players to compact discs, as from electrons to
electrinos,
ugliness to knowledge, the Antichrist to Christ.
3. FROM CINEMA TO VIDEO.
To fall, relevant to barbarism, from cinema
to video, as from
photons to photinos, illusion to strength, the Anti-allah to Allah.
4. FROM TAPE RECORDERS TO CASSETTES.
To rise, relevant to culture, from tape recorders to cassettes,
as from
protons to protinos, weakness to truth, the Antispirit to the Holy
Spirit.
5. FROM LONG PLAYERS TO TAPE RECORDERS. To be negatively saved from long players
(LPs) to tape recorders, as from earth to fire, the flesh to the ears.
6. FROM HARDBACKS TO CINEMA.
To
be negatively damned from hardbacks to cinema, as from ice to light,
the tongue
(taste) to the eyes.
7. FROM COMPACT DISCS TO CASSETTES.
To be positively saved from compact discs to cassettes, as from
intellect to spirit, the brain to the lungs.
8. FROM SOFTBACKS TO VIDEOS.
To be positively damned from softbacks to videos, as from
instinct to
soul, the womb to the heart.
9. FROM PHYSICAL GOOD TO CHEMICAL BETTER. Salvation, whether negative or positive, is
always from phenomenal subjectivity to noumenal subjectivity, from
physical
good to chemical better.
10. FROM PHYSICAL BAD TO CHEMICAL WORSE. Damnation, whether negative or positive, is
always from phenomenal objectivity to noumenal objectivity, from
physical bad
to chemical worse.
11. CULTURAL GENDER DISTINCTIONS.
Books and films are, by and large, feminine entities, whereas
records
and tapes are comparatively masculine.
12. COLLOQUIAL DISTINCTIONS. To
distinguish,
colloquially
speaking, the 'cunts' and 'jerks' of books and films
from the 'pricks' and 'bums' of records and tapes, whether negatively
with
regard to the elements or positively with regard to the elementinos,
the former
largely 'outer' and the latter 'inner', a distinction, in short,
between the
'once born' and the 'reborn'.
13. CULTURAL PARALLELS TO TRIADIC BEYOND. Perhaps the triadic Beyond, in appealing to
the Beautiful, the Good, and the True, would have to exclude videos
from its
virtuous eternities, bearing in mind their blood-like correlation with
the
Strong, and thus give pride of place to softbacks, compact discs, and
cassettes
- the first and second affiliated to the Beautiful and the Good
respectively,
while the third alone has reference to the True, as we ascend from
civilization
and nature to culture, which is to say, from the Mother of 'Kingdom
Come', viz.
the Mary Child, and the Son of 'Kingdom Come', viz. the Second Coming,
to the
Holy Ghost of 'Kingdom Come', viz. the Holy Spirit of Heaven, with
appropriate
refinements upon softbacks, compact discs, and cassettes in each case.
14. CONFOUNDING FACT WITH TRUTH.
One of the stupidest mistakes people make is to confound fact
with
truth, estimating that which is merely factual to be true.
Small wonder that there is little room for
truth in their lives, when they identify fact with it and thus detract
from the
altogether separate status and meaning of the latter!
CYCLE
104
1. INSTRUMENTAL UGLINESS AND BEAUTY.
Compared to the violin, the guitar is musically an ugly
instrument which
relies upon a reactive, or plucking/strumming, technique vis-à-vis its
strings. Yet both violins and guitars
are arguably bodily or 'worldly' instruments ... having a mundane
significance,
in flesh/touch sensuality and womb/id sensibility, as germane to
negative
nature and positive civilization respectively, the former masculine and
the
latter feminine.
2. MODES OF GUITAR UGLINESS.
To distinguish modes of ugliness with regard to the guitar ...
from the
most ugly mode of single-note plucking without slide to the least ugly
mode of single-note
plucking with slide via the more (relative to most) ugly mode of
chordal
strumming without slide and the less (relative to least) ugly mode of
chordal
strumming with slide.
3. MODES OF VIOLIN BEAUTY.
To
distinguish modes of beauty with regard to the violin ... from the
least
beautiful mode of single-note pizzicato to the most beautiful mode of
single-note bowing via the less (relative to least) beautiful mode of
double-stopped pizzicato and the more (relative to most) beautiful mode
of
double-stopped bowing.
4. ATOMIC BREAKDOWN OF GUITAR UGLINESS. Hence, with regard to the guitar, from the
alpha-most technique of elemental electron particles to the alpha-least
technique of elemental electron wavicles via the alpha-more (relative
to most)
technique of molecular electron particles and the alpha-less (relative
to
least) technique of molecular electron wavicles.
5. ATOMIC BREAKDOWN OF VIOLIN BEAUTY.
Hence, with regard to the violin, from the omega-least technique
of
elemental neutrino particles to the omega-most technique of elemental
neutrino
wavicles via the omega-less (relative to least) technique of molecular
neutrino
particles and the omega-more (relative to most) technique of molecular
neutrino
wavicles.
6. IDEOLOGICAL DIVISIBILITY OF GUITARISTS. One could say that guitarists are divisible,
relevant to the realist essence of primal taking, the quality of
negative
nature, between 'stupid' and 'smart' ... according to the absence or
presence
of a slide, the former comparatively 'stupid' and the latter
comparatively
'smart'. For the 'stupid' modes of
guitar playing correspond to realist science (elemental) and politics
(molecular), whereas the 'smart' modes of guitar playing correspond to
realist
economics (molecular) and religion (elemental).
7. IDEOLOGICAL DIVISIBILITY OF VIOLINISTS. Likewise, one could say that violinists are
divisible, relevant to the humanist essence of supreme giving, the
quality of
positive civilization, between 'stupid' and 'smart' ... according to
the
presence or absence of pizzicato, the former comparatively 'stupid' and
the
latter comparatively 'smart'. For the
'stupid' modes of violin playing correspond to humanist science
(elemental) and
politics (molecular), whereas the 'smart' modes of violin playing
correspond to
humanist economics (molecular) and religion (elemental).
8. CONTRARY FATALITIES OF GUITARISTS AND
VIOLINISTS. Compared to the 'smartness' of
violinists,
who almost invariably use a bow, thereby aligning themselves with the
omega-more and omega-most modes of playing technique in a bias towards
humanist
economics and religion, most guitarists would seem to be 'stupid',
since
biased, by and large, towards the alpha-more and alpha-most techniques
of
guitar playing - the former political and the latter scientific, a
distinction,
in short, between chordal strumming and single-note plucking, neither
of which
have reference to the use of a slide. In
fact, the use of a plectrum to enhance plucking and/or strumming is
almost
mandatory with these alpha-more and alpha-most modes of guitar playing.
CYCLE
105
1. FULL GAMUT OF SENSIBILITY.
From the Devil of sensibility, viz. Allah/the Father, to the God
of
sensibility, viz. the Holy Spirit/the Holy Spirit of Heaven, via the
woman of
sensibility, viz. the Mother, and the man of sensibility, viz. Christ. In other words, from the
heart to the lungs via the womb and the brain.
2. FULL GAMUT OF SENSUALITY.
From the Antidevil of sensuality, viz. the
Anti-allah/Antifather,
to the Antigod of sensuality, viz. the Antispirit, via the antiwoman of
sensuality, viz. the Antimother, and the antiman of sensuality, viz.
the
Antichrist. In
other words, from the eyes to the ears via the tongue and the flesh.
3. COMMON SENSE VIS-À-VIS UNCOMMON
SENSIBILITY. Men of uncommon sensibility
are invariably
outnumbered by men of common sense.
4. EITHER OR, NOT BOTH.
Those
who have the most common sense usually have the least uncommon
sensibility, and
vice versa.
5. VICIOUS NATURE OF SENSES.
Common
sense flies in the face of virtue and, indeed, of all that is holy. For, at bottom, the senses are vicious,
appertaining to Original Sin.
6. GRADES OF ORIGINAL SIN.
There is, besides the most Original Sin of the eyes, the more
(relative
to most) Original Sin of the tongue, the less (relative to least)
Original Sin
of the flesh, and the least (relative to less) Original Sin of the ears. That is to say, there are descending grades
and degrees of Original Sin ... from the Antidevil to the Antigod via
the
Antiwoman and the Antiman, as from science to religion via politics and
economics within the framework, necessarily negative, of the elements,
viz.
photons, neutrons, electrons, and protons.
7. GENUINE AND FALSE LITERATURE.
That which is predominantly written from the standpoint of
sensibility
is the genuine literature of virtue, whereas that which is
predominantly
written from the standpoint of sensuality is the false literature of
vice.
8. CATEGORIES OF LITERARY SENSIBILITY. When written from the standpoint of
sensibility, poetry is the literature of intellectual fundamentalism,
drama the
literature of intellectual humanism, fiction the literature of
intellectual
nonconformism, and philosophy the literature of intellectual
transcendentalism.
9. CATEGORIES OF LITERARY SENSUALITY.
When written from the standpoint of sensuality, poetry is the
'literature' of anti-intellectual idealism, drama the 'literature' of
anti-intellectual realism, fiction the 'literature' of
anti-intellectual
materialism, and philosophy the 'literature' of anti-intellectual
naturalism.
10. ANTI-LITERATURE. All
vicious
literature,
written from the standpoint of sensuality, is effectively
anti-literary, and hence basically philistine in its negativity. It is the antipoetry, antidrama, antifiction,
and antiphilosophy of the 'once born' who, for reasons best known to
themselves, scorn the 'reborn', in pursuance of sensual vice.
11. SEX AND MATERNITY. Sex
is
both
masculine and vicious, rooted in the less (relative to least)
Original Sin
of the flesh and, in particular, the penis.
Maternity, on the other hand, is virtuous, and thus the
redemption of
woman in and through the mundane sensibility of the womb.
12. MALE VICE AND FEMALE VIRTUE.
Man sins through the flesh, whereas woman is (or can be) saved
to the
mundane sensibility of maternal virtue as a result of sex, falling from
ignorance into beauty.
13. UGLINESS OF COITUS. Man
cannot
rise
from ugliness to knowledge whilst he is yet subject to the flesh
and its sexual sin. He remains, on the
contrary, antichristically disposed to the ugliness of coitus.
14. REDEMPTIVE GRACE. To
distinguish
the
damnation of Original Sin from the salvation of what could be
called Redemptive Grace, further distinguishing the least Redemptive
Grace of
the heart from the less (relative to least) Redemptive Grace of the
womb, and
the more (relative to most) Redemptive Grace of the brain from the most
Redemptive Grace of the lungs, as one ascends from the Devil to God via
woman
and man, or science to religion via politics and economics within the
framework, necessarily positive, of the elementinos, viz. photinos,
neutrinos,
electrinos, and protinos.
CYCLE
106
1. FALL FROM MOST ORIGINAL SIN TO LEAST
REDEMPTIVE GRACE. To fall (diagonally)
from the most Original
Sin of primal doing to the least Redemptive Grace of supreme doing, as
from the
eyes to the heart, idealism to fundamentalism, superfeminine Devil to
subfeminine warrior, barbarism in its negative extreme right-wing
manifestation
to barbarism in its positive extreme right-wing manifestation.
2. RISE FROM LEAST ORIGINAL SIN TO MOST
REDEMPTIVE GRACE. To rise
(diagonally) from the least Original Sin of primal being to the most
Redemptive
Grace of supreme being, as from the ears to the lungs, naturalism to
transcendentalism, submasculine beast to supermasculine God, culture in
its
negative extreme left-wing manifestation to culture in its positive
extreme
left-wing manifestation.
3. FALL FROM MORE ORIGINAL SIN TO LESS
REDEMPTIVE GRACE. To fall from the more
(relative to most)
Original Sin of primal giving to the less (relative to least)
Redemptive Grace
of supreme giving, as from the tongue to the womb, materialism to
humanism,
negative-feminine shrew to positive-feminine angel, civilization in its
negative right-wing manifestation to civilization in its positive
right-wing
manifestation.
4. RISE FROM LESS ORIGINAL SIN TO MORE
REDEMPTIVE GRACE. To rise from the less
(relative to least)
Original Sin of primal taking to the more (relative to most) Redemptive
Grace
of supreme taking, as from the flesh to the brain, realism to
nonconformism,
negative-masculine sinner to positive-masculine saint, nature in its
negative
left-wing manifestation to nature in its positive left-wing
manifestation.
5. DAMNED FROM MORE TO MOST ORIGINAL SIN. To be negatively damned from the more
Original Sin of primal giving to the most Original Sin of primal doing,
as from
the Antimother to the Anti-allah/Antifather, ice to light, negative
phenomenal
objectivity to negative noumenal objectivity.
6. SAVED FROM LESS TO LEAST ORIGINAL SIN. To be negatively saved from the less Original
Sin of primal taking to the least Original Sin of primal being, as from
the
Antichrist to the Antispirit, earth to fire, negative phenomenal
subjectivity
to negative noumenal subjectivity.
7. DAMNED FROM LESS TO LEAST REDEMPTIVE
GRACE. To be positively damned from the
less
Redemptive Grace of supreme giving to the least Redemptive Grace of
supreme
doing, as from the Mother to the Father/Allah, id to soul, positive
phenomenal
objectivity to positive noumenal objectivity.
8. SAVED FROM MORE TO MOST REDEMPTIVE GRACE. To be positively saved from the more
Redemptive Grace of supreme taking to the most Redemptive Grace of
supreme
being, as from the Son to the Holy Ghost, intellect to spirit, positive
phenomenal subjectivity to positive noumenal subjectivity.
9. FROM SENSUAL TO SENSIBLE DEVILS.
To fall from the Devil of sensuality, viz.
the
Anti-allah/Antifather, to the Devil of sensibility, viz. the
Father/Allah, as
from the eyes to the heart, light to blood.
10. FROM SENSUAL TO SENSIBLE GODS.
To rise from the God of sensuality, viz. the Antispirit, to the
God of
sensibility, viz. the Holy Spirit, as from the ears to the lungs, fire
to air.
11. FROM SENSUAL TO SENSIBLE WOMEN.
To fall from the woman of sensuality, viz. the Antimother, to
the woman
of sensibility, viz. the Mother, as from the tongue to the womb, water
to
children.
12. FROM SENSUAL TO SENSIBLE MEN.
To rise from the man of sensuality, viz. the Antichrist, to the
man of
sensibility, viz. Christ, as from the flesh to the brain, earth to
thoughts.
13. DIRECTION OF PRAYER. Genuine
prayer,
which
appertains to the Christ Child, the symbol of thoughtful
intellect,
can only be directed towards the Holy Spirit, the 'peace that surpasses
all
understanding', inasmuch as one sincerely wishes for that peace. You cannot direct it towards the Mother or
the Father, since these deities appertain to the non-thinking modes of
the
intellect in speaking and reading respectively.
Neither can you pray to the Son, Who appertains to writing as
opposed to
thinking. Prayer, to repeat, is in and
of the Christ Child, and when the intellect enters that context it
becomes
thought, wherein it should be directed towards God, viz. the Holy
Spirit,
within the relative framework, necessarily intellectual, of
Christianity. To pray to man (the Son) or
to woman (the
Mother) would be illogical, albeit less illogical, from a religious
standpoint,
than praying to the Devil (the Father), Who is the opposite of God, and
thus as
far removed from the Holy Spirit as Hell from Heaven, or the emotional
brain
and/or heart from the spiritual brain and/or lungs with regard to the
Christian
context, also of course embracing the intellectual brain, of the 'Three
in
One'. True prayer, by which is meant
thought-centred intellectuality, can only be logically directed towards
the
Holy Spirit, which is the goal and redemption of religious striving,
relative to
the broadly purgatorial sphere of Christianity.
14. SUPERCONSCIOUS PEACE OF HEAVEN.
The Holy Spirit and/or Ghost is not, however, the same as the
Holy
Spirit of Heaven, for which, as already noted in an earlier cycle of
this book,
the Second Coming is required ... less on a basis of people praying
than of
their passively acquiescing in his thoughts - preferably, so I now
contend, via
aural means such as compact discs and cassettes which, in appealing to
the
ears, open the way for a rise towards the spirit. Only
thus
will the way be prepared for the
total triumph of the lungs in a salvation, germane to the Holy Spirit
of
Heaven, beyond the egocentricity of mind-dominated meditation and
antithetical
not to the Father/Allah, the Devil(s) of sensibility, but to the Clear
Light of
the Void, the Devil of sensuality. Only
then will there be a true attainment to Heaven and deliverance from
evil in the
pure superconsciousness of universal self.
CYCLE
107
1. FALL FROM IMMORAL SENSUALITY TO
SENSIBILITY. To fall
from the immoral
sensuality of seeing ... in the primal doing of the objective noumenal
not-self, or eyes, to the immoral sensibility of feeling ... in the
supreme
doing of the objective noumenal self, or heart.
2. RISE FROM MORAL SENSUALITY TO
SENSIBILITY. To rise from the moral
sensuality of hearing
... in the primal being of the subjective noumenal not-self, or ears,
to the
moral sensibility of breathing ... in the supreme
being
of the subjective noumenal self, or lungs.
3. FALL FROM AMORAL SENSUALITY TO
SENSIBILITY. To fall
from the amoral
sensuality of tasting ... in the primal giving of the objective
phenomenal
not-self, or tongue, to the amoral sensibility of conceiving ... in the
supreme
giving of the objective noumenal self, or womb.
4. RISE FROM AMORAL SENSUALITY TO
SENSIBILITY. To rise
from the amoral
sensuality of touching ... in the primal taking of the subjective
phenomenal
not-self, or flesh, to the amoral sensibility of thinking ... in the
supreme
taking of the subjective phenomenal self, or brain.
5. FROM EXTERNAL TO INTERNAL HELL/HEAVEN. People who are already, by and large, on the
noumenal planes of doing and being ... cannot be damned or saved, but
can only
fall or rise from sensuality to sensibility, thereby passing from an
external
Hell/Heaven to an internal Hell/Heaven ... as they exchange the
negativity of
divergence within the centrifugal for the positivity of convergence
within the
centripetal.
6. WILL TOWARDS THE NOUMENAL.
Damnation and salvation are primarily for those who exist, by
and large,
on the phenomenal planes of giving and taking, but who evince a will
towards
the noumenal planes above, whether with regard to sensuality or to
sensibility,
centrifugal alpha or centripetal omega, the negativity of a divergent
objectivity/subjectivity
or the positivity of a convergent objectivity/subjectivity. Thus is giving eclipsed by doing ... and
taking by being ... on both primal and supreme levels.
CYCLE
108
1. RULED AND LED. Whereas
the
British
are a people (if that's the right word) ruled by the Devil, the
Irish
are a people led by God. Thus whereas
the British are subjects of a monarch, the personification on Earth of
the
Father (though, in the case of a female monarch, 'the Mother' would
probably be
the more relevant theological parallel), the Irish are loyal to a pope,
the
personification on Earth of the Holy Spirit.
Hence whereas the British are rooted, through the monarchy, in
strength,
the Irish are centred, through the papacy, in truth.
Unfortunately strength and truth are as
incommensurable as Hell and Heaven or, which amounts to the same thing,
the
Devil and God.
2. LEVEL PLAYING FIELD.
The
Irish cannot trust the British and have no reason to be enamoured of
them. Only when the British have done away
with
themselves through devolution ... will it be possible for the Irish to
treat
the Scots, Welsh, and even English as friends rather than potential if
not
actual enemies. Then there will be a
'level playing field', so to speak, between the former countries which
constitute what is loosely termed 'the
3. GENDER IMPLICATIONS OF MONARCHY.
A female monarch, like Queen Elizabeth II, is arguably less the
personification of the Father than of the Mother, and therefore closer,
in a
sense, to beauty than to strength.
Especially must this be so when, like the Queen, the monarch is
figurehead of the Anglican Church, which is closer, relevant to
Christianity,
to beauty than to strength, goodness, or truth.
Hence the Queen is less a Devil than a woman, and therefore
eligible for
salvation to the 'New Earth' of the triadic Beyond, in which beauty
will
achieve unprecedented peaks of refinement.
Such an eligibility, however, would not apply to a male monarch
in the
event of succession, since a king would be the personification on Earth
of the
Father, and hence of strength.
CYCLE
109
1. NEGATIVE AND POSITIVE DEVILS.
To contrast the Antidevil of primal doing
with the
Devil of supreme doing, the Clear Light of the Void (Space) with the
Holy Soul
of Hell.
2. NEGATIVE AND POSITIVE GODS.
To contrast the Antigod of primal being with the God of supreme being, the Clear Fire of Time with the
Holy Spirit
of Heaven.
3. NEGATIVE AND POSITIVE WOMEN.
To contrast the antiwoman of primal giving with the woman of
supreme
giving, the Clear Ice of Volume with the Holy Id of the World.
4. NEGATIVE AND POSITIVE MEN.
To contrast the antiman of primal taking with the man of supreme
taking,
the Clear Soil of Mass with the Holy Mind of Purgatory.
5. CHRISTIAN GENDER CONTRASTS.
To contrast the Father with the Holy Spirit
on the
basis of a lesser submasculine/supermasculine dichotomy having a
masculine
cynosure in the Son.
6. TRINITARIAN DISTINCTIONS.
Hence God the Father reigns in an emotional Subheaven, the Son
reigns or,
rather, governs in an intellectual Heaven, and the Holy Spirit leads in
a
spiritual Superheaven.
7. NATURE OF CHRISTIAN ONENESS.
The Father, Son, and Holy Ghost are three deities in the one
context,
the context, germane to the purgatorial sphere in which Christianity
operates,
of the brain.
8. 'LESSER' AND 'GREATER' DISTINCTIONS. The lesser Subheaven of the Father should no
more be confounded with the greater Subheaven of Jehovah ... than the
lesser
Superheaven of the Holy Ghost with the greater Superheaven of the Holy
Spirit
of Heaven, which is antithetical not to the Father but to the Clear
Light of
the Void.
9. 'LESSER' INTELLECTUAL HEAVEN.
Compared to the intellectual Heaven (Purgatory) of the Son, the
intellectual Heaven of the Christ Child, as germane to Catholicism, is
a lesser
intellectual Heaven which is but a means to the Holy Spirit.
10. 'GREATER' SUPERHEAVEN. In
like
fashion,
the Second Coming is but a means to the Holy Spirit of Heaven,
the greater Superheaven of God per
se, which stems from a
purgatorial (intellectual) precondition in his Messianic teachings.
11. CONTRASTING FATES OF THE SON.
The Son leads not to the Holy Spirit but either becomes a
purgatorial writerly
end-in-himself (Puritanism) or stands in the shadow of the Father
(Dissenterism) or of the Mother (Anglicanism), wherein He is
effectively
subordinated, in the one case, to an emotional Subheaven of readerly
import
and, in the other case, to the sensual World, wherein speech has its
throne.
12. CATHOLIC 'ATHEISM' VIS-À-VIS THE FATHER. Only the Christ Child leads to the Holy
Spirit ... in due Catholic, and prayerful, fashion, a Christ Who is
less the
Son of the Father/Mother, in Protestant fashion, than of the Virgin
Mary, whose
miraculous impregnation, in effectively transcending and dispensing
with the
Father, is the basis from which attainment of the Holy Ghost via the
Christ
Child subsequently becomes possible.
13. MUTUALLY EXCLUSIVE EXTREMES.
Hence the achievement of a Christian transcendentalism in the
Holy
Spirit presupposes the minimization of a Christian fundamentalism in
the
Father, as well as the reduction of Christian nonconformism to the
purgatorially
prayerful level of the Christ Child.
14. ALTERNATIVE HELLS AND HEAVENS.
Such a Christian transcendentalism should no more be confounded
with
transcendentalism per
se than its fundamentalist counterpart in the Subheaven of
the Father ... with fundamentalism per se, which, in any case,
is less a
thing of Subheaven, whether greater or lesser, than of Subhell, the
Allahesque
Subhell of the subfeminine blood/heart, which stands in a contrary
relationship
to the greater Subheaven of Jehovah in the sun/ears, and in a fallen
relationship to the Superhell of the Clear Light of the Void, rooted in
the
superfeminine cosmos/eyes.
CYCLE
110
1. PHENOMENAL SELVES FOR BETTER OR WORSE. Better than the subjective phenomenal self of
the brain is the subjective noumenal self of the lungs.
Worse than the objective phenomenal self of
the womb is the objective noumenal self of the heart.
2. PHENOMENAL NOT-SELVES FOR BETTER OR
WORSE. Better than the subjective
phenomenal
not-self (antiself) of the flesh is the subjective noumenal not-self of
the
ears. Worse than the objective
phenomenal not-self (antiself) of the tongue is the objective noumenal
not-self
of the eyes.
3. SUPREME QUALITIES FOR BETTER OR WORSE. Better than the supreme taking of
nonconformism is the supreme being of transcendentalism.
Worse than the supreme
giving of humanism is the supreme doing of fundamentalism.
4. PRIMAL QUALITIES FOR BETTER OR WORSE. Better than the primal taking of realism is
the primal being of naturalism. Worse than the primal giving of materialism is the
primal doing of
idealism.
5. SENSIBILITIES FOR BETTER OR WORSE.
Better than the subjective amoral sensibility of thinking is the
subjective moral sensibility of breathing.
Worse than the objective amoral sensibility
of
conceiving is the objective immoral sensibility of feeling.
6. SENSUALITIES FOR BETTER OR WORSE.
Better than the subjective amoral sensuality of touching is the
subjective moral sensuality of hearing. Worse than the objective amoral sensuality of tasting is
the
objective immoral sensuality of seeing.
7. CONSTITUTIONALITY FOR BETTER OR WORSE. Better than constitutional economics is
constitutional religion. Worse than constitutional politics is constitutional
science.
8. UNCONSTITUTIONALITY FOR BETTER OR WORSE. Better than unconstitutional economics is
unconstitutional religion. Worse than unconstitutional politics is unconstitutional
science.
9. APPARENT/ESSENTIAL DISTINCTIONS BETWEEN
SENSUALITY AND
SENSIBILITY. Sensuality can be objective
or subjective, sensibility likewise, but all sensuality is apparent,
whereas
all sensibility is essential.
10. SENSUAL ALPHA VIS-À-VIS SENSIBLE OMEGA. To contrast the alpha of sensuality with the
omega of sensibility on the basis of an apparent/essential,
centrifugal/centripetal,
divergent/convergent dichotomy which is subdivisible into objective and
subjective manifestations thereof - seeing and tasting being objective
modes of
sensuality compared with hearing and touching; thinking and breathing
being
subjective modes of sensibility compared with conceiving and feeling.
CYCLE
111
1. GENERIC MODES OF RELIGIOUS SENSIBILITY. Humanism is the religion
of
the id, or womb; nonconformism the religion of the intellect, or brain;
fundamentalism the religion of the soul, or heart; transcendentalism
the
religion of the spirit, or lungs.
2. NONCONFORMIST INTELLECTUALITY.
Christianity is essentially a nonconformist religion, since
centred in
Christ Who, as the Son of Man, aptly epitomizes purgatorial
intellectuality. Yet the intellect is
divisible between thinking, writing, reading, and speaking, the four
forms or
modes of its presentation, two of which are private (and therefore
properly
Christian), the other two of which are public (and comparatively
Heathen). Thus there are four basic kinds
of
nonconformism, each of which corresponds to the modal subdivisions of
intellectuality. There is the Catholic
nonconformism of the thought word; the Puritan nonconformism of the
written
word; the Dissenter nonconformism of the read word; and the Anglican
nonconformism of the spoken word. Only
the written word, corresponding in its literary introversion to the
epistolary
nature of the New Testament, correlates with the Christian intellect per
se,
the thought word being, in its philosophical introversion,
quasi-spiritual, or
orientated, through prayer, towards the Holy Ghost; the read word
being, in its
poetic extroversion, quasi-soulful, or orientated, through the Old
Testament,
towards the Father/Jehovah; and the spoken word being, in its dramatic
extroversion, quasi-sensual, or orientated, through responsive
chanting, etc.,
towards the Mother. However, even the
Holy Ghost, the Father, and the Mother do not square with the per
se modes
of transcendentalism, fundamentalism, or humanism, but are the nearest
things
to them within the framework, necessarily purgatorial, of Christianity.
3. STANDINGS OF THE ALTERNATIVE MODES OF
RELIGIOUS SENSIBILITY. Humanism is no more
Christian than
fundamentalism or transcendentalism. Humanism is Heathen, fundamentalism Superheathen (or
Heathen from a
noumenal standpoint), and transcendentalism Superchristian (or
Christian from a
noumenal standpoint). Humanism is
about the World per
se, fundamentalism about Hell per se, and
transcendentalism about Heaven per se.
A pagan Goddess like Venus is much more genuinely humanist than
the
Mother, just as Allah is much more genuinely fundamentalist than the
Father,
and, if you will, the Holy Spirit of Heaven much more genuinely
transcendentalist than the Holy Ghost.
The Mother, the Father, and the Holy Ghost always exist in
relation to
the Son. By contrast, these other and
more genuine manifestations of humanism, fundamentalism, and
transcendentalism
are completely independent of such a purgatorial and intellectual
cynosure. In fact, one could say that
whereas there is something fundamentally lunar about Christianity, or
nonconformism, the other kinds of religious sensibility would have more
in
common with the Earth, Venus, and Saturn, respectively, than with the
Moon as
such.
CYCLE
112
1. CLASS CHARACTERS OF PHENOMENAL/NOUMENAL
PLANES. To contrast the lower-class
character of Mass
with the middle-class character of Volume, contrasting each of these
with the
upper-class character of Time and the classless character of Space.
2. RISING AND FALLING THROUGH NATURE AND
CIVILIZATION. To rise, through nature,
from the lower-class
character of realism to the middle-class character of nonconformism, as
from
massed Mass to voluminous Volume, but to fall, through civilization,
from the
middle-class character of materialism to the lower-class character of
humanism,
as from volumetric Volume to massive Mass.
3. RISING AND FALLING THROUGH CULTURE AND
BARBARISM. To rise, through culture, from
the
upper-class character of naturalism to the classless character of
transcendentalism, as from sequential Time to spaced Space, but to
fall,
through barbarism, from the classless character of idealism to the
upper-class
character of fundamentalism, as from spatial Space to repetitive Time.
4. SLANG CORRELATIONS.
Of
yobs, slobs, nobs, and snobs in relation to 'pricks', 'cunts', 'bums',
and
'jerks' (in that order). For the yob is
effectively
a 'prick', the slob a 'cunt', the nob a 'bum', and the snob a 'jerk'
(and this
contrary to what I used to think).
5. FALLING WITHIN SNOBBERY.
To
fall from the classless snobbery of idealism to the upper-class
snobbery of
fundamentalism, as from primal doing to supreme doing, the eyes to the
heart.
6. RISING WITHIN NOBBERY.
To
rise from the upper-class nobbery of naturalism to the classless
nobbery of
transcendentalism, as from primal being to supreme
being,
the ears to the lungs.
7. FALLING WITHIN SLOBBERY.
To fall from the middle-class slobbery of
materialism to the
lower-class slobbery of humanism, as from primal giving to supreme
giving, the
tongue to the womb.
8. RISING WITHIN YOBBERY.
To rise from the lower-class yobbery of
realism to the middle-class
yobbery of nonconformism, as from primal taking to supreme taking, the
flesh to
the brain.
9. MORAL CHARACTERISTICS OF WOMAN.
Woman is usually both a snob and a slob, or, as Baudelaire put
it, a
tyrant and a slave.
10. MORAL CHARACTERISTICS OF MAN.
Man is usually both a yob and a nob,
a 'prick'
and a 'bum', rather than, like woman, a 'cunt' and a 'jerk'.
11. ROOTED IN VANITY. Unlike
man,
woman
is rooted in vanity, the basis of all snobbery.
12. NOBLE ASPIRATION. Man
aspires,
if
honourable, towards the universal centre of all nobility, which, as
spirit, is as far removed from the light of vanity as it is possible to
be. Man has the capacity to go
beyond. Woman doesn't!
13. CHARACTERISTIC ORIENTATIONS IN RELATION TO
GENDER. Woman is both a civilized slob and
a
barbarous snob whose characteristic orientation in life, being
objective, is
right wing, in contrast to the left-tending orientation, through
subjectivity,
of that which, as man, is both a natural yob and a cultural nob. In fact, man and woman are transcended by God
and the Devil when culture and barbarism are at issue, the nob being no
less
divine than the snob is diabolic, and this whether negatively or
positively, in
relation, in other words, to naturalism/transcendentalism or to
idealism/fundamentalism.
14. FALL FROM CLASSLESS TO UPPER-CLASS SNOBBERY. From the snob of sensuality, rooted in the
eyes, to the snob of sensibility, rooted in the heart - a devolutionary
regression (fall) from idealism to fundamentalism, the 'snogg*** jerk'
of
classless snobbery to the 'frigg*** jerk' of
upper-class snobbery.
15. RISE FROM UPPER-CLASS TO CLASSLESS NOBBERY. From the nob of sensuality, centred in the
ears, to the nob of sensibility, centred in the lungs - an evolutionary
progression
(rise) from naturalism to transcendentalism, the 'frigg***
bum'
of
upper-class nobbery to the 'snogg*** bum' of classless nobbery.
16. FALL FROM MIDDLE- TO LOWER-CLASS SLOBBERY. From the slob of sensuality, rooted in the
tongue, to the slob of sensibility, rooted in the womb - a
devolutionary
regression (fall) from materialism to humanism, the 'sodd*** cunt' of
middle-class slobbery to the 'fuck*** cunt' of lower-class slobbery.
17. RISE FROM LOWER- TO MIDDLE-CLASS YOBBERY. From the yob of sensuality, centred in the
flesh, to the yob of sensibility, centred in the brain - an
evolutionary
progression (rise) from realism to nonconformism, the 'fuck*** prick'
of
lower-class yobbery to the 'sodd*** prick' of middle-class yobbery.
CYCLE
113
1. RISE FROM PHYSICAL TO METAPHYSICAL
NATURE. To rise, within phenomenal terms,
from the
physical nature of realism to the metaphysical nature of nonconformism,
as from
the Antichrist to Christ, the negative Left to the positive Left.
2. FALL FROM METAPHYSICAL TO PHYSICAL
CIVILIZATION. To fall,
within phenomenal
terms, from the metaphysical civilization of materialism to the
physical
civilization of humanism, as from the Antimother to the Mother, the
negative
Right to the positive Right.
3. RISE FROM CHEMICAL TO METACHEMICAL
CULTURE. To rise, within noumenal terms,
from the
chemical culture of naturalism to the metachemical culture of
transcendentalism, as from the Antispirit to the Holy Spirit, the
negative
Extreme Left to the positive Extreme Left.
4. FALL FROM METACHEMICAL TO CHEMICAL
BARBARISM. To fall,
within noumenal
terms, from the metachemical barbarism of idealism to the chemical
barbarism of
fundamentalism, as from the Anti-allah/Antifather to the Father/Allah,
the
negative Extreme Right to the positive Extreme Right.
5. RISE FROM PHYSICAL TO METAPHYSICAL
SUBJECTIVITY. To rise, within nature, from
the physical
subjectivity of the flesh to the metaphysical subjectivity of the
brain, as
from earth to the mind, massed Mass to voluminous Volume.
6. FALL FROM METAPHYSICAL TO PHYSICAL
OBJECTIVITY. To fall, within civilization,
from the
metaphysical objectivity of the tongue to the physical objectivity of
the womb,
as from water to the id, volumetric Volume to massive Mass.
7. RISE FROM CHEMICAL TO METACHEMICAL
SUBJECTIVITY. To rise,
within culture,
from the chemical subjectivity of the ears to the metachemical
subjectivity of
the lungs, as from fire to the spirit, sequential Time to spaced Space.
8. FALL FROM METACHEMICAL TO CHEMICAL
OBJECTIVITY. To fall,
within barbarism,
from the metachemical objectivity of the eyes to the chemical
objectivity of
the heart, as from light to the soul, spatial Space to repetitive Time.
9. RISE FROM PHYSICAL TO METAPHYSICAL
MASCULINITY. To rise,
as a yob, from the
physical masculinity of ugliness to the metaphysical masculinity of
knowledge,
as from primal taking to supreme taking, the Underworld of lower-class
sensuality to the Overworld of middle-class sensibility.
10. FALL FROM METAPHYSICAL TO PHYSICAL FEMININITY. To fall, as a slob, from
the metaphysical femininity of ignorance to the physical femininity of
beauty,
as from primal giving to supreme giving, the Overworld of middle-class
sensuality to the Underworld of lower-class sensibility.
11. RISE FROM CHEMICAL TO METACHEMICAL MASCULINITY. To rise, as a nob, from the chemical
masculinity of weakness to the metachemical masculinity of truth, as
from
primal being to supreme being, the Netherworld of upper-class
sensuality to the
Otherworld of classless sensibility.
12. FALL FROM METACHEMICAL TO CHEMICAL FEMININITY. To fall, as a snob, from the metachemical
femininity of illusion to the chemical femininity of strength, as from
primal
doing to supreme doing, the Otherworld of classless sensuality to the
Netherworld of upper-class sensibility.
13. RISE FROM PHYSICAL TO METAPHYSICAL HEAVEN. To rise, as a 'prick', from the physical
Heaven of pleasure to the metaphysical Heaven of love, as from sinner
to saint,
electrons to electrinos.
14. FALL FROM METAPHYSICAL TO PHYSICAL HELL. To fall, as a 'cunt', from the metaphysical
Hell of hate to the physical Hell of pain, as from shrew to angel,
neutrons to
neutrinos.
15. RISE FROM CHEMICAL TO METACHEMICAL HEAVEN. To rise, as a 'bum', from the chemical Heaven
of humility to the metachemical Heaven of joy, as from beast to God,
protons to
protinos.
16. FALL FROM METACHEMICAL TO CHEMICAL HELL. To fall, as a 'jerk', from the metachemical
Hell of woe to the chemical hell of pride, as from Devil to warrior,
photons to
photinos.
CYCLE
114
1. STANDING OF METACHEMICAL TO CHEMICAL. The metachemical stands to
the chemical as Space to Time, being the preserve of both the Devil
(superfeminine) and God (supermasculine).
2. STANDING OF METAPHYSICAL TO PHYSICAL. The metaphysical stands to
the physical as Volume to Mass, being the preserve of both woman
(negative
feminine) and man (positive masculine).
3. AIR AND WATER. Air
is
a
metachemical element, whereas water is metaphysical.
4. STANDING OF POSITIVE METAPHYSICAL TO
POSITIVE METACHEMICAL. The positive
metaphysical stands to the
positive metachemical as Christ to the Holy Spirit (of Heaven).
5. PHENOMENAL LIMITATION OF CHRISTIC
SALVATION. Christ saves from the negative
physicality of
the World or, more correctly, the realistic Underworld ... to the
positive
metaphysicality of the nonconformist Overworld, which is to say, from a
physical Heaven in the flesh to a metaphysical Heaven in the brain. However, Christ does not save beyond that
point, since the metachemical Heaven of the lungs is above the
phenomenal plane
of metaphysics, which is something one would have to abandon in order
to attain
to a definitive salvation - the salvation, more specifically, of the
Holy
Spirit of Heaven.
6. NOUMENAL INFINITY OF SUPERCHRISTIC
SALVATION. It could be said that the
Superchrist, or
Second Coming, saves from the negative chemistry of the naturalistic
Netherworld ... to the positive metachemistry of the transcendental
Otherworld,
which is to say, from a chemical Heaven in the ears to a metachemical
Heaven in
the lungs. Yet, over and above this,
salvation is also from the phenomenal plane of nonconformist
understanding, or
intellectuality, to the noumenal plane of transcendentalist peace, from
the
metaphysical to the metachemical, so that, ultimately, even Christ is
something
from which one needs to be saved, if true divinity in the Holy Spirit
of Heaven
is to become the norm. Yet how can such
a salvation happen if not through the Second Coming, and thus
effectively via
the negative chemistry of the naturalistic Netherworld, so that one can
rise
up, presumably via some audio appreciation of his truth, towards the
positive
metachemistry of the transcendental Otherworld, wherein the lungs will
speak for
themselves on truly transcendent (in relation to the brain) terms.
CYCLE
115
1. DEVOLUTIONARY OVERVIEW FROM SCIENCE TO
RELIGION IN
SENSUALITY. From the
metachemistry of science to the chemistry of religion via the
metaphysicality
of politics and the physicality of economics.
2. EVOLUTIONARY OVERVIEW FROM SCIENCE TO
RELIGION IN
SENSIBILITY. From the
chemistry of science to the metachemistry of religion via the
physicality of
politics and the metaphysicality of economics.
3. DEVOLUTIONARY OVERVIEW FROM LIGHT TO
FIRE. From the
negative
metachemistry of light to the negative chemistry of fire via the
negative
metaphysicality of water and the negative physicality of earth, as from
brightness to hotness via coldness and darkness.
4. EVOLUTIONARY OVERVIEW FROM BLOOD TO AIR. From the positive
chemistry
of blood to the positive metachemistry of air via the positive
physicality of
offspring and the positive metaphysicality of thought, as from rashness
to
lightness via heaviness and shrewdness.
5. DEVOLUTIONARY OVERVIEW FROM EYES TO EARS. From the negative
metachemistry of the eyes to the negative chemistry of the ears via the
negative metaphysicality of the tongue and the negative physicality of
the
flesh.
6. EVOLUTIONARY OVERVIEW FROM HEART TO
LUNGS. From the
positive chemistry
of the heart to the positive metachemistry of the lungs via the
positive
physicality of the womb and the positive metaphysicality of the brain.
CYCLE
116
1. DEVOLUTIONARY OVERVIEW FROM IDEALISM TO
NATURALISM. From the
elemental
metachemistry of scientific idealism to the elemental chemistry of
religious
naturalism via the molecular metaphysicality of political materialism
and the
molecular physicality of economic realism.
2. EVOLUTIONARY OVERVIEW FROM
FUNDAMENTALISM TO TRANSCENDENTALISM. From the elemental
chemistry of scientific fundamentalism to the elemental metachemistry
of
religious transcendentalism via the molecular physicality of political
humanism
and the molecular metaphysicality of economic nonconformism.
3. RISE OF ECONOMICS. To
rise,
in
massed Mass, from the physicality of economic realism to the
metaphysicality, in voluminous Volume, of economic nonconformism, as
from
negative to positive masculinity, the Antichrist to Christ, socialism
to
capitalism, democratic to bureaucratic economics.
4. FALL OF POLITICS. To
fall,
in
volumetric Volume, from the metaphysicality of political materialism
to the
physicality, in massive Mass, of political humanism, as from negative
to
positive femininity, the Antimother to the Mother, parliamentarianism
to
republicanism, bureaucratic to democratic politics.
5. RISE OF RELIGION. To
rise,
in
sequential Time, from the chemistry of religious naturalism to the
metachemistry, in spaced Space, of religious transcendentalism, as from
negative to positive divinity, the Antispirit to the Holy Spirit (of
Heaven),
Communism to Social Transcendentalism, autocratic to theocratic
religion.
6. FALL OF SCIENCE. To
fall,
in
spatial Space, from the metachemistry of scientific idealism to the
chemistry, in repetitive Time, of scientific fundamentalism, as from
negative
to positive devility, the Anti-allah to Allah, Fascism to Islamic
fundamentalism, theocratic to autocratic science.
CYCLE
117
1. DISCIPLINARY CONTRASTS.
To contrast the divinity of religion with
the devility of science,
and the masculinity of economics with the femininity of politics,
whether in
sensuality or sensibility, appearance or essence.
2. DISCIPLINARY ANTAGONISMS.
It is as logical for politics to want to do away with economics,
woman
with man, as for science to want to do away with religion, the Devil
with
God. The ‘objective’ are no friends of
the ‘subjective’!
3. THEOCRATIC DICHOTOMY OF SPACE.
With the idealism of spatial Space, sensual science is in its per
se mould, while sensual economics,
politics, and religion are all in 'bovaryized' subordination to such
idealism. With the transcendentalism
of
spaced Space, by contrast, sensible religion is in its
per se mould, while sensible science, politics, and economics
are all in
'bovaryized' subordination to such transcendentalism.
4. AUTOCRATIC DICHOTOMY OF TIME.
With the naturalism of sequential Time, sensual religion is in its per
se mould, while sensual economics,
politics, and science are all in 'bovaryized' subordination to such
naturalism. With the fundamentalism of
repetitive Time, by contrast, sensible science is in its
per se mould, while sensible religion, politics, and economics
are all
in 'bovaryized' subordination to such fundamentalism.
5. BUREAUCRATIC DICHOTOMY OF VOLUME.
With the materialism of volumetric Volume, sensual politics is
in its per
se mould, while sensual economics,
science, and religion are all in 'bovaryized' subordination such
materialism. With the nonconformism of
voluminous Volume, by contrast, sensible economics is in its
per se mould, while sensible science, politics, and religion are
all in
'bovaryized' subordination to such nonconformism.
6. DEMOCRATIC DICHOTOMY OF MASS.
With the realism of massed Mass, sensual economics is in its per
se mould, while sensual politics,
science, and religion are all in 'bovaryized' subordination to such
realism. With the humanism of
massive
Mass, by contrast, sensible politics is in its
per
se mould, while sensible science, economics, and religion are all in
'bovaryized' subordination to such humanism.
CYCLE
118
1. MORAL DEFINITION OF THE SUPERHUMAN. So far as I am concerned, that which is
generically superhuman can only come properly to pass with the
democratic assumption
of religious sovereignty by the People, when and if the opportunity
were to
arise. Hence the superhuman would not
exist until the electorate vote, via the Second Coming, for religious
sovereignty and, in the event of a majority mandate, the triadic Beyond officially comes to pass.
2. GRADES OF SUPERHUMANITY.
In
the event of the triadic Beyond officially coming to pass, there would
be three
grades or tiers of superhumanity, viz. those who pertain, through Mass,
to the
'New Earth' ... of the most refined beauty; those who pertain, through
Volume,
to the 'New Purgatory' ... of the most refined knowledge; and those who
pertain, through Space, to the 'New Heaven' ... of the most refined
truth. One might distinguish, on this
triadic basis,
between superhuman superbeings in relation to the earthly Beautiful;
superhuman
suprabeings in relation to the purgatorial Good; and superhuman
ultrabeings in
relation to the heavenly True. For these
three categories of superhumanity would correspond to the resurrected
Mass of
the Mother, the resurrected Volume of the Son, and the resurrected
Space of the
Holy Ghost. The first I have customarily
identified with the Mary Child, the second with the Second Coming, and
the
third with the Holy Spirit of Heaven.
They are the utmost refinements, respectively, of the Beautiful,
the
Good, and the True, such that would correlate, most perfectly, with the
triadic
Beyond.
3. FROM MASS TO SPACE IN THE BEYOND.
At first 'Heaven' would come down to Earth, in the sense that
the triadic
Beyond, conceived in terms of a three-tier edifice of monolithic
structure,
would be composed of a 'New Heaven' in relation to ultimate truth, a
'New
Purgatory' in relation to ultimate goodness (knowledge), and a 'New
Earth' in
relation to ultimate beauty. Thus, to
begin with, Heaven would simply be the top tier of a structure set, in
curvilinear form, on Earth within the overall context, therefore, of
4. BEYOND SUPERHUMANITY.
Whereas the 'mundane towers' of our projected triadic Beyond
would
correlate with the superhuman, the 'transcendent towers' of the
Supermillennium
would pass beyond superhumanity to the full realization of superbeings,
suprabeings, and ultrabeings in their own post-human right. That is to say, the Space Centres would be
host not to superhuman superbeings, suprabeings, and ultrabeings but to
their per
se
manifestations, which would have been engineered out of the superhuman
stage of
millennial life. Until the backbrain was
removed from the millennial life-forms of the triadic Beyond, they
would not be
post-human but superhuman, and thus reflective of that transition
between human
and post-human which I tend to equate with the cyborg, or the gradual
cyborgization, so to speak, of life.
Only with the transcendence of the backbrain at a more advanced
juncture
in millennial evolution ... would superbeings, suprabeings, and
ultrabeings
come into their post-human or, rather, post-superhuman own ... as
right-midbrain, left-midbrain, and forebrain collectivizations
gradually took
shape at the expense of cerebral uniformity, and their respective
commitments
to the Beautiful, the Good, and the True were consequently fine-honed
to a
point of perfection which would permit of the development, beyond
Earth, of a
Supermillennium set in Space.
5. FROM SUPERHUMAN TO POST-SUPERHUMAN
SUPERBEINGS. Hence whereas the superhuman
superbeing would
have a brain primarily dedicated to the maximum realization of the
Beautiful in
the 'New Earth' of the Mary Child, the superbeing per
se
would be a right-midbrain collectivization more perfectly dedicated to
the same
Eternal Virtue within the transcendent context of a Space Centre's
first tier.
6. FROM SUPERHUMAN TO POST-SUPERHUMAN
SUPRABEINGS. Likewise whereas the
superhuman suprabeing
would have a brain primarily dedicated to the maximum realization of
the Good
in the 'New Purgatory' of the Second Coming, the suprabeing per
se
would be a left-midbrain collectivization more perfectly dedicated to
the same
Eternal Virtue within the transcendent context of a Space Centre's
second tier.
7. FROM SUPERHUMAN TO POST-SUPERHUMAN
ULTRABEINGS. Finally, whereas the
superhuman ultrabeing
would have a brain primarily dedicated to the maximum realization of
the True
in the 'New Heaven' of the Holy Spirit of Heaven, the ultrabeing per
se
would be a forebrain collectivization more perfectly dedicated to the
same
Eternal Virtue within the transcendent context of a Space Centre's
third tier.
8. HEAVENLY LAST WORD.
Woman
may have the first word, and man the second, but God will have the last! For everything will
return,
in a manner of speaking, unto Space, wherein the triadic Beyond
achieves
maximum fulfilment.
CYCLE
119
1. GOOD AND EVIL GODS.
Just as
there is a God of sensibility, a good God, so there is a God of
sensuality, an
evil God - the former true and the latter weak.
2. GOOD AND EVIL DEVILS.
Just
as there is a Devil of sensibility, a good Devil, so there is a Devil
of
sensuality, an evil Devil - the former strong and the latter illusory.
3. GOOD AND EVIL MEN. Just
as
there
is a man of sensibility, a good man, so there is a man of sensuality,
an evil
man - the former knowledgeable and the latter ugly.
4. GOOD AND EVIL WOMEN.
Just
as there is a woman of sensibility, a good woman, so there is a woman
of
sensuality, an evil woman - the former beautiful and the latter
ignorant.
5. CONTRAST BETWEEN GOOD AND EVIL.
Sensuality is everywhere evil compared to or, rather, contrasted
with
sensibility, which is alone good ... in terms of its relationship to
virtue as
opposed to vice.
6. FROM EVIL TO GOOD DIVINITY.
From the evil God of fiery naturalism to the
good God
of airy transcendentalism, as from Jehovah to the Holy Spirit of Heaven.
7. FROM EVIL TO GOOD DEVILITY.
From the evil Devil of cosmic idealism to
the good
Devil of bloody fundamentalism, as from the Clear Light of the Void to
Allah.
8. FROM EVIL TO GOOD MASCULINITY.
From the evil man of earthy realism to the
good man of
cerebral nonconformism, as from the Antichrist to Christ.
9. FROM EVIL TO GOOD FEMININITY.
From the evil woman of watery materialism to
the good
woman of fecund humanism, as from the Antimother to the Mother.
10. RELIGIOUS GOOD AND EVIL. The
evil
God
is a religious communist and the good God a religious centrist
(pronounced centerist).
11. SCIENTIFIC GOOD AND EVIL.
The evil Devil is a scientific fascist and the good Devil a
scientific
monarchist.
12. ECONOMIC GOOD AND EVIL. The
evil
man
is an economic socialist and the good man an economic capitalist.
13. POLITICAL GOOD AND EVIL. The
evil
woman
is a political parliamentarian and the good woman a political
republican.
14. SENSUAL EVIL VIS-À-VIS SENSIBLE GOOD. Evil is everywhere the sensual alpha and
good, by contrast, the sensible omega, irrespective of whether
objective or
subjective. For there is, besides the
more blatant forms of evilness, subjective evil, as in naturalism and
realism,
no less than, besides the more blatant forms of goodness, objective
good, as in
fundamentalism and humanism.
CYCLE
120
1. SMOKING VICE. Smokers
tend
to
display a lack of spiritual self-esteem, especially with regard to the
lung-deep inhalation of cigarette tobacco.
2. WEAK AND ILLUSORY SMOKING.
Cigarette smoking is a weak form of evil, compared to the
illusory evil
of pipe smoking.
3. IGNORANT AND UGLY SMOKING.
The smoking of roll-ups is an ignorant form of evil, compared to
the
ugly evil of cigar smoking.
4. NEGATIVE NOUMENAL FATES OF SMOKERS. Cigar smokers can be negatively saved to
cigarette smoking, progressing from phenomenal subjectivity to noumenal
subjectivity, just as the smokers of roll-ups can be negatively damned
to pipe
smoking, regressing from phenomenal objectivity to noumenal objectivity.
5. SMOKING CORRELATIONS OF NOUMENAL EVIL. Pipe smoking corresponds to the evil Devil of
idealism, whereas cigarette smoking corresponds to the evil God of
naturalism.
6. SMOKING CORRELATIONS OF PHENOMENAL EVIL. The smoking of roll-ups corresponds to the
bad woman of materialism, whereas cigar smoking corresponds to the bad
man of
realism.
7. ELEMENTAL DESCENT OF TOBACCO SMOKING. To descend, in elemental terms, from the
'light' of pipes to the 'soil' of cigars via the 'fire' of cigarettes
and the
'water' of roll-ups, as from the Anti-allah to the Antichrist via the
Antispirit and the Antimother.
8. RUBBISHING TRUTH. There
is
something
almost British about smoking, which reflects a lack of
respect for
spirituality, and hence the lungs, as though they were effectively
'beyond the
pale' of that which is rooted in sensuality.
The smoker pollutes the lungs through tobacco inhalation, and
thus
effectively rubbishes the Holy Spirit/Holy Spirit of Heaven from a
vicious
basis in something which, whatever the exact form it takes, is
fundamentally
evil. Especially is this so of all forms
of cigarette smoking, which, availing of lung-deep inhalation, are a
direct
rejection of moral sensibility.
9. SENSIBLE SMOKING. If
there
is
such a thing as sensible smoking, or smoking in relation to
sensibility, it
could only be with regard to dope of one form or another, and thus the
use of
'joints' and/or so-called bubble pipes.
My impression is that the use of 'joints' for the smoking of,
say,
marijuana in conjunction with tobacco would correspond to the Father,
as
pertaining to Christian fundamentalism, and would thus fall within the
category
of immoral sensibility vis-à-vis the moral sensibility, relative to
Christianity, of the Holy Spirit, which would be the victim,
willy-nilly, of
its abuse, a lesser submasculine nonconformism in the emotional brain
vis-à-vis
a lesser supermasculine nonconformism in the spiritual brain, with the
possibility, in each case, of a greater submasculine/supermasculine
overlap. The purer smoking of, say,
marijuana in a bubble pipe, however, would correspond not to the Father
but to
Allah, and thus to a subfeminine parallel the essence of which was
genuinely
fundamentalist, given its correlation with the heart and thus, by
implication,
with blood. Whether such a mode of
sensible smoking could be accused of 'rubbishing' the lungs is a moot
point,
though any kind of lung-deep inhalation would be less than respectful
to them,
were such a thing to occur without the inducement of tobacco. Certainly it could be regarded as a fall from
the idealism of pipe smoking, with consequences no less diabolical with
regard
to the cultivation of an inner, or sensible, Hell.
CYCLE
121
1. DIVINE IRRELEVANCE.
Although the term 'human being' covers all persons, irrespective
of
gender, it nonetheless remains a demonstrable fact that woman are, by
and large,
much less human beings than 'human doings' and/or 'human givings', so
to speak,
for whom being is largely a divine irrelevance.
2. ADVANCING AND DEFENDING.
To
advance giving through doing is the opposite of to defend being through
taking,
and, generally speaking, it is women who are disposed to the former and
men or,
at any rate, the most evolved men whose disposition is towards the
latter.
3. PARADOXICAL PRECONDITIONS.
In human affairs, there can be no being without taking, nor any
giving
without doing. Women do to give,
whereas men take to be.
4. CONTRARY STANDINGS OF GIVING AND TAKING. Giving stems from doing, as woman from the
Devil, whereas taking aspires towards being, as man towards God.
5. NO GODLY RESOLVE FROM THE DEVIL.
It is much more difficult, in this world, to aspire towards God
than to
stem from the Devil. That is to say, it
is much more difficult to aspire, as a man, towards supreme
being than to accept what stems from primal doing which, being
feminine,
has no such aspiration and therefore is not subject to the likelihood
of
self-division.
6. REFERENCE TO CONTRARY PLANES OF
EXISTENCE. Doing and being have reference
to the
noumenal planes of chemical and metachemical existence, whereas giving
and
taking have reference to the phenomenal planes of physical and
metaphysical
existence.
7. DOING AND BEING AGAINST.
To
do, through idealistic sensuality, against primal being ... is the
opposite of
to be, through naturalistic sensuality, against primal doing.
8. GIVING TO AND TAKING FROM.
To give, through materialistic sensuality, to primal taking ...
is the
opposite of to take, through realistic sensuality, from primal giving.
9. DOING AND BEING FOR.
To do,
through fundamentalist sensibility, for the objective noumenal self ...
is the
opposite of to be, through transcendentalist sensibility, for the
subjective
noumenal self.
10. GIVING AND TAKING OF. To
give,
through
humanist sensibility, of the objective phenomenal self ... is
the
opposite of to take (partake), through nonconformist sensibility, of
the
subjective phenomenal self.
11. INTOLERANCE AND TOLERANCE.
Intolerance of one type of sensuality (on noumenal or phenomenal
planes)
towards another is the antithesis of tolerance of one kind of
sensibility for
another. Intolerance stems from a
particle vacuum, whereas tolerance appertains to a wavicle plenum, each
sensibility attuned to its own wavelength rather than competitively
imposing,
like the senses, upon their nearest rivals.
12. INSTITUTIONAL MANIFESTATIONS OF SENSUALITY AND
SENSIBILITY. The distinction between
sensuality and
sensibility, which goes to the very core of the struggle between evil
and good,
exists no less in the contexts of State and Church than in the more
obvious contexts
of, say, science and religion, or politics and economics.
Sensuality legitimizes the State and
sensibility the Church.
13. CONTRARY DISPOSITIONS OF STATE AND CHURCH. Whereas the State is traditionally a largely
intolerant institution, particularly vis-à-vis other states (polities),
the
Church, by contrast, is or should be tolerant ... of other churches
(denominations).
14. ULTIMATE TRIUMPH OF GOOD OVER EVIL.
It is difficult to conceive of an end to evil, and hence the
State, so long as there are senses in
existence. The end of the State is deeply
connected, it
seems to me, with the evolution of mankind towards the post-human, and
hence
with the expansion of sensibility at the expense of sensuality in a
context of
religious sovereignty germane to the Superchurch (the Centre). A life form largely if not exclusively
disposed to sensibility would have no place for the State, since it
would
signify the triumph of good over evil through the transmutation of man
into
superman, whether with regard to superbeing, suprabeing, or ultrabeing
levels
of superhumanity (as already discussed), or, ultimately, with regard to
the
transmutation of supermen into superbeings, suprabeings, and
ultrabeings per
se
... as beauty, knowledge, and truth were taken beyond the post-Human
Millennium
to Supermillennial peaks of Eternal Life.
CYCLE
122
1. QUANTIFYING QUANTITATIVE VIRTUES.
Compared with the most good virtue of truth through the lungs,
strength
through the heart is the least good virtue, beauty through the body
(womb) the
less (relative to least) good virtue, and knowledge through the brain
the more
(relative to most) good virtue.
2. QUANTIFYING QUANTITATIVE VICES.
Compared with the most evil vice of illusion through the eyes,
weakness
through the ears is the least evil vice, ugliness through the flesh the
less
(relative to least) evil vice, and ignorance through the tongue the
more
(relative to most) evil vice.
3. QUALIFYING QUALITATIVE VIRTUES.
Compared with the most good virtue of joy through the spirit,
pride
through the soul is the least good virtue, pleasure through the id the
less
(relative to least) good virtue, and love through the mind the more
(relative
to most) good virtue.
4. QUALIFYING QUALITATIVE VICES.
Compared with the most evil vice of woe through the light,
humility
through the heat is the least evil vice, pain through the dark the less
(relative to least) evil vice, and hatred through the cold the more
(relative
to most) evil vice.
5. FROM ORGANISMS TO ORGASMS IN
DEVOLUTIONARY/EVOLUTIONARY
MODES. To devolve from
organisms to organizations, as from elemental to molecular particles,
and to
evolve from organs to orgasms, as from molecular to elemental wavicles.
6. DISCIPLINARY CORRELATIONS OF THE ABOVE. From the organisms of
science to the orgasms of religion via the organizations of politics
and the
organs of economics.
7. DEVOLUTION FROM ORGANISMS TO
ORGANIZATIONS. From
the scientific
organisms of idealism, naturalism, materialism, and realism ... to the
political organizations of totalitarianism, authoritarianism,
parliamentarianism, and republicanism.
8. EVOLUTION FROM ORGANS TO ORGASMS.
From the economic organs of socialism,
capitalism,
communism, and corporatism ... to the religious orgasms of humanism,
nonconformism, fundamentalism, and transcendentalism.
9. EXTROVERSION AND INTROVERSION.
Like objectivity with regard to either sensuality or
sensibility,
extroversion is a feminine attribute, whereas introversion, like
subjectivity,
is a comparatively masculine attribute.
10. OBJECTIVE SIEGE TO SUBJECTIVITY.
Woman makes war on man in a similar fashion to the way in which
the
Devil makes war on God - namely by laying objective siege, in her
extroversion,
to his subjectivity.
11. DEFENCE AGAINST OBJECTIVE SIEGE.
Man's only defence against this objective siege is, like God's,
to
withdraw into his introversion. This is
what makes one a man/God.
12. FAILURE TO STEM SIEGE. The
fool
loses
his head to a woman/Devil, and is duly torn apart.
13. NEW TESTAMENT VIS-À-VIS OLD TESTAMENT. The man/God of sensibility
'turns the other cheek', whereas the man/God of sensuality exacts
revenge after
a fashion, thereby exposing his lack of sensibility.
14. BEYOND SENSUAL RESPONSE. He
who
calls
another an 'arsehole' and/or 'bum' is effectively a 'jerk'; but
it is
not necessary for the God of sensibility to expose him as such, any
more than
the man of sensibility need expose the denigrator of 'pricks' as a
'cunt'
and/or 'cocksucker'.
15. EXTRINSIC VIS-À-VIS INTRINSIC.
'Extrinsic' differs from 'intrinsic' as appearance from essence,
or
divergence from convergence, or centrifugal from centripetal.... In
other
words, it is that which, being extrinsic,
is germane
to sensuality ... as opposed to that which, being intrinsic, is germane
to
sensibility. The senses are extrinsic to
the self, whereas the sensibilities are intrinsic to the self ... in
each of
its sensible manifestations.
CYCLE
123
1. MORE EVIL AND LESS GOOD.
Although it cannot be said that women are evil and men ... good,
as
though sensuality were the exclusive preserve of femininity and
sensibility the
exclusive preserve of masculinity, it can, with reason, be maintained
that
woman is both more evil and less good than man.
By which I mean that she has a bias, through her femininity, for
the
objective senses over the subjective ones, thereby being more evil, and
a bias,
likewise, for the objective sensibilities over the subjective ones,
thereby
being less good.
2. MOST EVIL AND LEAST GOOD.
Strictly speaking, woman is more evil than man with regard to
the
phenomenal objectivity of the tongue as opposed to the phenomenal
subjectivity
of the flesh, and less good than man with regard to the phenomenal
objectivity
of the womb as opposed to the phenomenal subjectivity of the brain. For when we bring the noumenal objectivity of
the eyes as opposed to the noumenal subjectivity of the ears into
consideration, or, alternatively, the noumenal objectivity of the heart
as
opposed to the noumenal subjectivity of the lungs, we are dealing less
with man
and woman than with the Devil and God, the negative devility and
divinity of
the most and least evil modes of sensuality on the one hand, and the
positive
devility and divinity of the least and most good modes of sensibility
on the
other hand.
3. NOUMENAL/PHENOMENAL DISTINCTIONS OF EVIL
VIS-À-VIS GOOD. Hence it should be
maintained that, with
regard to sensuality and sensibility, devility is both most evil and
least good
vis-à-vis divinity, whereas femininity is more (relative to most) evil
and less
(relative to least) good vis-à-vis masculinity.
4. DEVILITY VIS-À-VIS DIVINITY IN
SENSUALITY AND SENSIBILITY. Whereas
negative devility is most evil and
negative divinity ... least evil in relation to their respective
noumenal
sensualities, positive devility is least good and positive divinity ...
most
good in relation to their respective noumenal sensibilities.
5. FEMININITY VIS-À-VIS MASCULINITY IN
SENSUALITY AND
SENSIBILITY. Whereas negative femininity
is more (relative to most) evil and negative masculinity ... less
(relative to
least) evil in relation to their respective sensualities, positive
femininity
is less (relative to least) good and positive masculinity ... more
(relative to
most) good in relation to their respective sensibilities.
6. MOST AND LEAST EVIL SENSUALITIES.
Compared with the most evil vice of optical sensuality
(staring), the
vice of aural sensuality (listening) is least evil, and therefore the
noumenal
distinction between negative devility and divinity is one in which the
former
is most evil and the latter least.
7. MOST AND LEAST GOOD SENSIBILITIES.
Compared with the most good virtue of spiritual sensibility
(breathing),
the virtue of emotional sensibility (feeling) is least good, and
therefore the noumenal
distinction between positive divinity and devility is one in which the
former
is most good and the latter least.
8. MORE AND LESS EVIL SENSUALITIES.
Compared with the more (relative to most) evil vice of lingual
sensuality (tasting/talking), the vice of tactile sensuality (touching)
is less
(relative to least) evil, and therefore the phenomenal distinction
between
negative femininity and masculinity is one in which the former is more
evil and
the latter less.
9. MORE AND LESS GOOD SENSIBILITIES.
Compared with the more (relative to most) good virtue of
intellectual
sensibility (thinking), the virtue of maternal sensibility (conceiving)
is less
(relative to least) good, and therefore the phenomenal distinction
between
positive masculinity and femininity is one in which the former is more
good and
the latter less.
CYCLE
124
1. MUSICAL BIASES OF THE TRIADIC BEYOND. The harmonies of sensible Mass, the melodies
of sensible Volume, and the pitch of sensible
Space ... would all be acceptable in, and therefore applicable
to, their
respective tiers of 'Kingdom Come'. Only
the rhythms of sensible Time would be unacceptable, and therefore
inapplicable,
there, since connoting with the Father, and hence with that which, in
strength,
falls morally short of the beauty of the Mother, the knowledge of the
Son, and
the truth of the Holy Spirit.
3. NO STRUGGLE OF GOOD AGAINST EVIL.
Strictly speaking, there is no such thing as a struggle,
directly and
intentionally, of good against evil.
That which struggles violently with evil is not goodness but an
alternative kind of evil, say, naturalism against idealism, or realism
against
materialism. Goodness turns its back on
evil because it is an attribute of sensibility.
4. COMPETING SENSIBILITIES.
Of
course, there may be competition between alternative sensibilities, but
that
would not be a struggle between good and evil ... so much as
competition
between different kinds of goodness, say objective against subjective,
or
phenomenal against noumenal.
5. EVIL AGAINST GOOD. However,
if
goodness
does not wage war on evil, it could certainly be argued that
evil
wages war on goodness, both directly and indirectly, by deriding it and
flaunting itself. Yet goodness has to
'turn the other cheek' if its devotee is not to succumb to evil by
fighting
back, thereby abandoning good.
6. NO REJECTION OF EVIL BEING.
One could argue that the Old Testament stands to the New
Testament as
evil being to good being, or religious sensuality to religious
sensibility, and
that the God of the one is a refutation of the God of the other,
'turning the
other cheek' and exacting 'an eye for an eye and a tooth for a tooth'
being
incommensurate. Yet Christians, with
their phenomenal relativity, have more usually sought a compromise
between
sensuality and sensibility than a wholesale rejection of evil being,
and hence
the God of the Old Testament, viz. Jehovah.
7. DENOMINATIONAL THEORY OF BIBLICAL BIASES. Such a compromise is not incompatible with a
bias for the one testament over the other, and if the Puritan bias is
for the
New Testament, then the Dissenter has no great difficulty accommodating
the Old
Testament, passing from the Father in connection with Christ to Jehovah
in
connection with Satan. Anglicans, on the
other hand, might well be more disposed, in their bias towards the
Mother, to
striking a balance between Old and New Testaments, rather like a mother
seeking
to accommodate the often conflicting biases of her husband and son -
the former
identifiable with Dissenterism, the latter with Puritanism.
8. BASIS OF GENUINE PRAYER.
There
is no way in which prayer can be genuine when not associated, in
Catholic
fashion, with the Christ Child, Who is naturally close to the Virgin
Mary, that
young and miraculously impregnated Mother.
Those who pray without due institutional regard to the necessity
of
upholding both the Virgin Mary and Christ Child ... deceive themselves
as to
the authenticity of their prayers. Thus
most Protestants are deceived if they be not disillusioned with prayer
(rightly
so, with regard to their denominational departures from orthodoxy) and
more
disposed, in consequence, to other forms of worship.
Only a Catholic can pray sincerely, and
therefore it is not to be wondered at if Catholics generally take
prayer more
seriously than their Protestant counterparts.
For prayer is the most subjective use, as thought, of the
intellect, and
thus it conforms to the most subjective mode of Christianity, that
which is
closer to the truth of the Holy Spirit in the 'peace that surpasses all
understanding', the lung-biased subjectivity-of-subjectivities. Yet the truth of the Holy Spirit and the
supertruth of the Holy Spirit of Heaven are, as the reader may already
have
gathered, two quite different things, the one germane to true
Christianity, or
Catholicism, and the other germane to what I am disposed to regarding
as Social
Transcendentalism, which is effectively Superchristian.
9. PLACE FOR ALTERNATIVE VIRTUES.
You may, as a disillusioned Protestant, regard Catholicism as
closer to
the truth than Protestantism, but that would be no reason to convert to
Catholicism, as though the truth alone was what mattered.
Certainly it is that which applies to genuine
religion, and Catholicism is nothing if not the nearest thing, within
Christianity, to genuine religion. But
there are other virtues or goods (sensibilities) as well, and they have
just as
much entitlement to exist (outside 'Kingdom Come') as the truth. I allude, of course, to beauty, knowledge,
and strength, and thus to virtues which I believe to be more the
preserve of
Anglicanism, Puritanism, and Dissenterism, respectively, than of
Catholicism,
and which duly correlate with the Mother, the Son, and the Father ...
as
opposed to the Holy Spirit. Yes,
Catholicism is
religious Christianity, but there is still a place in life for
'political Christianity', 'economic Christianity' (the
Christianity-of-Christianities), and 'scientific Christianity', even
if,
ultimately, the truth is morally superior to each and every one of the
alternative virtues. Certainly, the
Beautiful and the Knowledgeable would have a place alongside the True
in any
'Kingdom Come' to which I sign my name!
For it is not necessary to become a Catholic in order to qualify
for
millennial salvation. Only
if
you
would prefer truth to knowledge or beauty, and thus the 'New
Heaven' to
the 'New Purgatory' or the 'New Earth'.
CYCLE
125
1. BOUND AND FREE IN SENSUALITY AND
SENSIBILITY. Just as
one can be
masculine or feminine, subjective or objective, so one can be bound or
free ...
in both sensuality and sensibility.
'The Bound' are ever subjective, and hence masculine, while 'the
Free'
are ever objective, and hence feminine.
Generally, 'the Free' make war on 'the Bound', as Devil upon God
(noumenal planes) or woman upon man (phenomenal planes).
2. BOUND AND FREE IN SENSUALITY.
To be sensually free in the noumenal objectivity of idealism
and/or the
phenomenal objectivity of materialism, as opposed to being sensually
bound in
the noumenal subjectivity of naturalism and/or the phenomenal
subjectivity of
realism.
3. BOUND AND FREE IN SENSIBILITY.
To be sensibly free in the noumenal objectivity of
fundamentalism and/or
the phenomenal objectivity of humanism, as opposed to being sensibly
bound in
the noumenal subjectivity of transcendentalism and/or the phenomenal
subjectivity of nonconformism.
4. GOOD AND EVIL MODES OF BINDING AND
FREEDOM. Thus there is the 'evil freedom'
and 'evil
binding' of the sensualities on the one hand, but the 'good freedom'
and 'good
binding' of the sensibilities on the other hand.
5. MORAL DISTINCTION IN GENDER BETWEEN
BINDING AND FREEDOM. Therefore freedom is,
like binding, neither
specifically good nor evil in itself, but depends for its ascertainment
in such
fashion on whether it is germane to sensuality (evil) or to sensibility
(good). Yet bound sensuality is no less
preferable to free sensuality ... than bound sensibility to free
sensibility,
whether in noumenal or phenomenal terms.
The Naturalist is no less morally preferable to the Idealist
than the
Realist to the Materialist with regard to the sensualities, while the
Transcendentalist is no less morally preferable to the Fundamentalist
than the
Nonconformist to the Humanist where the sensibilities are concerned. Binding is in every context a masculine
attribute and freedom, by contrast, a feminine one - the former
subjective and
the latter objective.
6. CONFIRMATION OF GENDER BASIS FOR THE
ABOVE. Of course, we can distinguish, more
pedantically, between superfeminine freedom (idealism) and subfeminine
freedom
(fundamentalism), as also between submasculine binding (naturalism) and
supermasculine binding (transcendentalism), but that is only to confirm
rather
than refute the basic gender distinction which exists between freedom
and
binding.
7. ALPHA AND OMEGA OF FREEDOM AND BINDING. The highest, most sensible binding is of
course to be bound, through the lungs, to the God of sensibility, the
Holy
Spirit of Heaven, and this contrasts, absolutely, with the highest,
most
ignoble (in idealistic snobbery) freedom, through the eyes, in the
Devil of
sensuality, the Clear Light of the Void (Space), which is the
superfeminine
antithesis of supermasculine salvation.
8. RISING FROM EVIL BEING TO GOOD BEING. One cannot get to the Holy Spirit of Heaven
except via the Clear Fire of Time, the submasculine binding through the
ears,
from which it is possible to be saved to the supermasculine binding of
ultimate
divinity, rising from evil being to good being, from subjective
noumenal
sensuality to subjective noumenal sensibility, the binding-of-bindings.
9. THE ULTIMATE PHILOSOPHER.
The Holy Mind of Purgatory, or Christ, leads no further, on the
other
hand, than the Holy Spirit, which is a Christian shortfall, relative to
cerebral spirituality, from the Holy Spirit of Heaven, the lung-centred
deliverance from aural sensuality that is antithetical not to the
Father (of
cerebral emotionality) but to the Clear Light of the Void, and thus
beyond all
trinitarian reference. The Holy Spirit,
by contrast, delivers from prayerful understanding, or the most
subjective
intellectuality, to the spiritual peace that owes not a little to the
lungs,
which fact won't, as a rule, be consciously acknowledged, since it is
of the
purgatorial and effectively lunar nature of Christianity to affirm
cerebral
spirituality in preference to the spirit per
se, just as, with
regard to the Father, it affirms cerebral emotionality in preference to
the
soul per se which, according with the Holy Soul of Hell
(Allah), is less
a thing of (in relation to the Father) Subheaven than of Subhell, the
Hell of
sensibility, as germane to the blood and its overly fundamentalist
associations
thereof. Hence 'lunar' Christianity
fights shy of both the 'Venusian' heart of fundamentalism per se
and the
'Saturnian' lungs of transcendentalism per se, preferring its
purgatorial intellectuality to the diabolic emotionality and divine
spirituality of these fundamentalist and transcendentalist extremes. The soul and the spirit are alike rejected by
dint of their reduction to cerebral manifestations conjoined with the
intellect
per se in what we recognize as the 'Holy Trinity'.
Christ may lead, through His juvenile
manifestation, the Catholic Christ Child, to the Holy Spirit, but only
the
Second Coming can lead to the Holy Spirit of Heaven, which is the
supreme being
of ultimate God and ultimate Heaven. By
comparison to Christ, the Second Coming is the supreme taking of
ultimate
Purgatory, the ultimate philosopher whose thought should endure
forever,
setting mankind, or the most worthy sections of it, on course for
supreme being
... in what must be the highest good, the sensible binding, through
noumenal
subjectivity, to the ultimate manifestation of Eternal Life.
________________
REVALUATING
APPENDIX
1. It seems to me that, contrary to what I
may previously have
thought on the subject, salvation is, for want of a better definition,
to
progress from sensuality to sensibility, whereas damnation, by
contrast, is to
regress from sensibility to sensuality.
Hence there are four kinds of salvation, no less than four kinds
of
damnation, each of which I shall list below.
2. To be saved from evil being to good
being, the ears to the lungs,
protons to protinos, naturalism to transcendentalism, primal culture to
supreme
culture, sequential Time to spaced Space, submasculinity to
supermasculinity,
the Antispirit, or Clear Fire of Time, to the Holy Spirit of Heaven.
3. To be saved from evil doing to good
doing, the eyes to the heart,
photons to photinos, idealism to fundamentalism, primal barbarism to
supreme
barbarism, spatial Space to repetitive Time, superfemininity to
subfemininity,
the Antisoul, or Clear Light of the Void, to the Holy Soul of Hell
(Allah).
4. To be saved
from evil giving to good
giving, the tongue to the womb, electrons to electrinos (not neutrons
to
neutrinos!), materialism to humanism, primal civilization to supreme
civilization, volumetric Volume to massed (not massive!) Mass, outer
femininity
to inner femininity, the Anti-id, or Clear Ice of Volume, to the Holy
Id of the
World (the Mother).
5. To be saved
from evil taking to good
taking, the (phallic) flesh to the brain, neutrons to neutrinos (not
electrons
to electrinos!), realism to nonconformism, primal nature to supreme
nature,
massive (not massed!) Mass to voluminous Volume, outer masculinity to
inner
masculinity, the Antimind (Antichrist) to the Holy Mind of Purgatory
(Christ).
6. Conversely, to be damned from good being
to evil being, the lungs
to the ears, protinos to protons, transcendentalism to naturalism,
supreme
culture to primal culture, spaced Space to sequential Time,
supermasculinity to
submasculinity, the Holy Spirit of Heaven to the Clear Fire of Time
(Satan).
7. To be damned from good doing to evil
doing, the heart to the eyes,
photinos to photons, fundamentalism to idealism, supreme barbarism to
primal
barbarism, repetitive Time to spatial Space, subfeminine to
superfeminine, the
Holy Soul of Hell to the Clear Light of the Void.
8. To be damned
from good giving to evil giving,
the womb to the tongue, electrinos to electrons (not neutrinos to
neutrons!),
humanism to materialism, supreme civilization to primal civilization,
massive
(not massed!) Mass to volumetric Volume, inner
femininity to
outer femininity, the Holy Id of the World to the Clear Ice of Volume
(the
Antimother).
9. To be damned
from good taking to evil
taking, the brain to the flesh, neutrinos to neutrons (not electrinos
to
electrons!), nonconformism to realism, supreme nature to primal nature,
voluminous Volume to massive (not massed!) Mass,
inner
masculinity to outer masculinity, the Holy Mind of Purgatory to the
Clear Soil
of Mass (the Antichrist).
10. The Damned, then,
are of sensuality and
the Saved, by contrast, of sensibility.
This is effectively the difference between elements and
elementinos,
divergence from a vacuum and convergence upon a plenum, centrifugal
alpha and
centripetal omega of extrinsic and intrinsic evaluation.
11. Whatever one is saved to ... is an end-in-itself,
not a means to an alternative end (say, a different kind of salvation). Humanism, nonconformism, fundamentalism, and
transcendentalism are different kinds of salvation relative to
different kinds
of people. There is no way in which,
say, a Humanist can become a Fundamentalist, or a Nonconformist become
a
Transcendentalist.... No way, that is, short of changing one's religion
(converting) because one realizes that one is in the wrong religion
relative to
what one is in oneself, i.e. predominantly beautiful or knowledgeable
or strong
or true. Beauty accords with humanism,
knowledge with nonconformism, strength with fundamentalism, and truth
with
transcendentalism. Three of these kinds
of salvation are capable of being extended into Eternity (as already
discussed). Only fundamentalism would
have no place there. (The solution for
fundamentalists, now as before, is to backtrack, so to speak, towards
naturalism ... as a precondition of transcendentalism, thereby rising
from the
ears to the lungs.)
12. One is saved to good being through the Holy
Spirit of Heaven; saved
to good doing through the Holy Soul of Hell; saved to good taking
through the
Holy Mind of Purgatory; saved to good giving through the Holy Id of the
World.
13. Conversely, one is damned to evil being
through the Clear Fire of
Time; damned to evil doing through the Clear Light of Space; damned to
evil
taking through the Clear Soil of Mass; damned to evil giving through
the Clear
Ice of Volume.
14. Conversion differs from salvation/damnation by
being from one kind
of salvation/damnation to another, so that the convertee effectively
changes
religion/science, like one moving from one class, gender, race, etc.,
to
another. By and large, however, the
Divine remain divine, the Diabolic remain diabolic, the Purgatorial
(masculine)
remain purgatorial, and the Worldly (feminine) remain worldly. For as it was in the Beginning, so shall it
be in the End. Space is Space, Time is
Time, Volume is Volume, and Mass is Mass.
Short of abandoning Mass for Time or Volume for Space, there is
no way
that Mass can be transformed into Time or Volume into Space.
15. Soul is dependent on the heart, mind on the
brain, and spirit on the lungs. Without a heart to pump blood with, there
would be no soul; without a brain to think with, there would be no
mind; and
without lungs to breathe with, there would be no spirit.
Although there is both soul and spirit in the
brain, where they co-exist with mind on a trinitarian basis, the soul per
se
is of the heart, and accordingly of the Devil in what is the sensible
form of
Hell, whereas the spirit per se is of the lungs, and
accordingly of God
in what is the sensible form of Heaven.
The Devil stands to Hell as the heart to blood, or strength to
pride,
while God stands to Heaven as the lungs to air, or truth to joy. No more than one can be soulful, and hence
demonic, without experiencing pride through strength ... can one be
spiritual,
and hence angelic, without experiencing joy through truth.
Soulfulness and spirituality are consequent
upon the relationship, consciously recognized, between strength and
pride on
the one hand ... and truth and joy on the other, being the synthetic
products,
respectively, of a dialectic involving, in each case, a quantitative
thesis and
a qualitative antithesis.
16. No less than the angelic Being is spiritually
conscious of the
relationship between truth and joy, or God and Heaven, in the
realization of
his spirituality (which is thus beyond mere happiness), and the demonic
Being
is emotionally conscious of the relationship between strength and
pride, or the
Devil and Hell, in the realization of his emotionality (which is thus
beyond
mere vanity), so the saintly Being, the 'good man' (Christian), is
intellectually conscious of the relationship between knowledge and
love, or
Christ and Purgatory, in the realization of his intellectuality (which
is thus
beyond mere pedanticism). For Christ
stands to Purgatory as the brain to the mind, or knowledge to love, and
one
cannot be properly intellectual, and hence saintly, without
experiencing love
through knowledge, the Christian ideal.
Yet such an ideal falls short, as Purgatory from Heaven, of joy
through
truth, and thus of angelic spirituality, the key to divinity.
17. The Superchristian triad of deities, relative
to our projected
'triadic Beyond', differs from the Christian one in terms of an
up-ended
hierarchy comprised of the Mary Child, the Second Coming, and the Holy
Spirit
of Heaven, which contrasts with the Blessed Virgin, the Christ Child,
and the
Holy Spirit of Christian, or Catholic, precedence ... in terms of its
more
complete liberation from feminine domination.
Instead of an oblique triad in which the masculine, symbolized
by the
Christ Child, is effectively dominated by the feminine, represented by
the
Blessed Virgin, the Superchristian triad, though no-less oblique, would
signify
a liberation from any such domination owing not a little to the much
greater
distance between the Mary Child and the Second Coming Who, being fully
adult,
would not be dependent, in any degree, on that attenuation of the
Virgin, the
way the Christ Child must necessarily be dependent on His Mother by
dint of His
infantile proximity to Her. Hence the
Second Coming would be the gateway to the Holy Spirit of Heaven, the
complete
lightness of universal being in supermasculine salvation, which would
not be
held back, like the Holy Spirit, by any adult feminine heaviness,
germane to
the World, from below. In this respect,
the Superchristian revolution would resemble the full flowering of the
Heathen
alternative to Christianity which, manifesting in
Puritanism/Dissenterism, won
its freedom, through bloody struggle, from Anglican domination, and
thus set
the masculine, represented by the Son and the Father, in the ascendancy
over
the feminine, symbolized by the Mother, with greater parliamentary
freedom from
monarchic control the political concomitance.
Hence Protestantism bespeaks, through Puritan will, the triumph
of the
masculine over the feminine, both within itself and vis-à-vis
Catholicism, or
that which, being non-triangular, is more
genuinely
religious. Such a triumph has been
symbolized by the inverted triangle, and it contrasts with the
conventional
triangle, or pyramid, of Superheathen tradition and, for that matter,
modernity, in which a superfeminine apex is in the ascendant over a
submasculine and a subfeminine base, like Hinduism over both Judaism
and
Mohammedanism, the light over both the fire and the blood.
Thus the final revolution in religious
progress should lead to the triumph, via the Second Coming, of the
supermasculine, which will signify maximum liberation from the
feminine, become
effectively subfeminine, through the Holy Spirit of Heaven.
