Preview the Centretruths PDF eBook version of OMEGA MAXIMS
Op.
64
OMEGA
MAXIMS
Aphoristic
Philosophy
Copyright
©
2011 John O'Loughlin
___________
CONTENTS
Aphs.
1-1045
___________
1. To
progressively
devolve, in 'falling fire', from eyes to heart, as from spatial space
to
repetitive time.
2. Conversely, to regressively devolve, in
'falling fire', from heart to eyes, as from repetitive time to spatial
space.
3. To
progressively
evolve, in 'rising air', from ears to lungs, as from sequential time to
spaced
space.
4. Conversely, to regressively evolve, in
'rising air', from lungs to ears, as from spaced space to sequential
time.
5. To
progressively
devolve, in 'falling water', from tongue to womb, as from volumetric
volume to
massed mass.
6. Conversely, to regressively devolve, in
'falling water', from womb to tongue, as from massed mass to volumetric
volume.
7. To
progressively
evolve, in 'rising vegetation', from phallus to brain, as from massive
mass to
voluminous volume.
8. Conversely, to regressively evolve, in
'rising vegetation', from brain to phallus, as from voluminous volume
to
massive mass.
9. To contrast the devolutionary nature of
the
Devil and woman with the evolutionary nature of man and God.
10. The Diabolic is
that
which devolves, in 'falling fire', from spatial space to repetitive
time, and
vice versa.
11. The Divine is that
which evolves, in 'rising air', from sequential time to spaced space,
and vice
versa.
12. The feminine is
that
which devolves, in 'falling water', from volumetric volume to massed
mass, and
vice versa.
13. The masculine is
that
which evolves, in 'rising vegetation', from massive mass to voluminous
volume,
and vice versa.
14. To devolve is to
fall, whether progressively or regressively, whereas to evolve is to
rise,
whether progressively or regressively.
15. That which, as the
Devil and woman, devolves cannot be expected to evolve, and vice versa. At the last, God is supermasculine, not
feminine or subfeminine.
16. That man who goes beyond woman becomes
superman, who is One, in supermasculinity, with God.
17. The superman is
antithetical to the superwoman, who is One, in superfemininity, with
the Devil.
18. The superwoman is
the
beginning, whereas the superman is the ending.
19. The beginning
devolves, through the Devil, towards woman, whereas man evolves,
through
Christ, towards the ending, which is God.
20. God is the goal of man or, at any rate, of
that man who is capable of evolving towards the superman.
21. God is in no sense the
beginning, least of all in terms of cosmic consciousness, or the Clear
Light of
the Void.
22. That which symbolizes the beginning holds high
a torch in her hand, for she is a creature of the light, whose gender
is superfeminine.
23. She is the devil of sensuality, the outer
Devil, who presides over the space-time continuum of 'falling fire'.
24. To worship the superfeminine is to be enslaved
to the Devil-of-Devils, the outer Devil of optical sensuality.
25. He who is enslaved to the Devil can never be
bound to God.
26. That man who is
bound
to God is beyond freedom, for freedom is of sensuality, whereas binding
is to
sensibility.
27. That which is most free (to diverge from outer
glory) contrasts, like eyes and ears, with that which is least free (to
diverge
from outer glory).
28. That which is more (relative to most) free ...
contrasts, like tongue and phallus, with that which is less (relative
to least)
free ...
29. The most free ... is
noumenally objective and the least free ... noumenally subjective,
while the
more (relative to most) free ... is phenomenally objective and the less
(relative to least) free ... phenomenally subjective.
30. That which is least bound (to converge upon
inner glory) contrasts, like heart and lungs, with that which is most
bound (to
converge upon inner glory).
31. That which is less (relative to least) bound
... contrasts, like womb and brain, with that which is more (relative
to most) bound ...
32. The least bound ... is noumenally objective
and the most bound ... noumenally subjective, while the less (relative
to
least) bound ... is phenomenally objective and the more (relative to
most)
bound ... phenomenally subjective.
33. To contrast the immoral sensuality of the most
free divergence from outer glory with the moral sensuality of the least
free
divergence from outer glory.
34. To contrast the objectively amoral sensuality
of the more (relative to most) free divergence from outer glory with
the
subjectively amoral sensuality of the less (relative to least) free
divergence
from outer glory.
35. To contrast the immoral sensibility of the
least bound convergence upon inner glory with the moral sensibility of
the most
bound convergence upon inner glory.
36. To contrast the objectively amoral sensibility
of the less (relative to least) bound convergence upon inner glory with
the
subjectively amoral sensibility of the more (relative to most) bound
convergence upon inner glory.
37. To diverge, in
immoral sensuality, as illusion from woe, and, in moral sensuality, as
weakness
from humility.
38. To diverge, in
objectively
amoral sensuality, as ignorance from hatred, and, in subjectively
amoral
sensuality, as ugliness from pain.
39. To converge, in
immoral sensibility, as strength upon pride, and, in moral sensibility,
as
truth upon joy.
40. To converge, in
objectively
amoral sensibility, as beauty upon pleasure, and, in subjectively
amoral
sensibility, as knowledge upon love.
41. The freedom to diverge (from outer glory) is
commensurate with the exercise of outer willpower, whereas the thraldom
to
converge (upon inner glory) is commensurate with the exercise of inner
willpower.
42. Outer glory can be
hellish, heavenly, worldly, or purgatorial, with outer willpower
correspondingly diabolic, divine, feminine, or masculine.
43. Inner willpower can be diabolic, divine,
feminine, or masculine, with inner glory correspondingly hellish,
heavenly,
worldly, or purgatorial.
44. Hence there are four kinds of outer
glory/willpower, no less than four kinds of inner willpower/glory.
45. Another name for
outer glory is evil, while the exercise of outer willpower is vice.
46. The exercise of
inner
willpower is virtue, while another name for inner glory is goodness.
47. Hence vice diverges from evil, while virtue
converges upon goodness. For outer
willpower, being divergent, is vicious,
while inner
willpower, being convergent, is virtuous.
48. Virtue and vice are molecular powers in
between elemental glories.
49. The vice of divergent willpower (freedom)
contrasts with the virtue of convergent willpower (thraldom), while the
evil of
outer glory (damnation) contrasts with the goodness of inner glory
(salvation).
50. Damnation is a curse, the only solution to
which is the freedom to sin, or diverge, in the vice of outer willpower.
51. Salvation is a blessing, the only guarantee of
which is the binding to grace, or convergence, in the virtue of inner
willpower.
52. The exercise of outer willpower is vicious
because it appertains to the sin of freedom (divergence) in relation to
the
curse of damnation.
53. The exercise of inner willpower is virtuous
because it appertains to the grace of thraldom (convergence) in
relation to the
blessing of salvation.
54. Evil is the curse of damnation, which
constrains (enslaves) to the outer glory of sensuality.
55. Goodness is the blessing of salvation, which
binds to the inner glory of sensibility.
56. That man who is not free (to sin) is damned
(by the outer glory).
57. That man who is bound (to grace) is saved (by
the inner glory).
58. Although freedom is a solution to the curse of
damnation (evil), it is not a guarantee of salvation, but simply a
sinful vice.
59. Until one is
delivered from freedom, there can be no possibility of salvation
through the
virtue of inner willpower.
60. Ultimately freedom is something from which one
needs to be delivered, if the blessing of salvation is to become a
reality.
61. To be delivered
from
freedom to the thraldom of virtue, converging, through grace, upon the
blessing
of inner glory.
62. Thraldom, as here defined in connection with
binding to grace, should not be confused with enslavement or
enthralment.
63. He who cannot sin, or diverge, because he is
constrained by the curse of outer glory ... is enslaved and/or
enthralled, and
therefore damned.
64. Sin may be vicious, but
damnation is simply cursed, whether in connection with the outer glory
of Hell,
Heaven, the World, or Purgatory.
65. Those who are
damned
can only be liberated from the evil to which they are enslaved and/or
enthralled.
66. Liberated from evil, they are no longer damned
but free to sin in the vice of outer willpower.
67. Those who are
sinful
can only be delivered from the vice to which their freedom brings them.
68. Delivered from vice, they are no longer sinful
but bound to grace in the virtue of inner willpower.
69. And the binding to grace will lead them to the
blessing of salvation in the inner glory of that which is good.
70. Whether one's inner glory is hellish,
heavenly, worldly, or purgatorial, it can only be achieved by virtue of
inner
willpower, or that which, bound to sensibility, is orientated towards
the
blessing of salvation.
71. To converge,
through
the strength of diabolic grace, upon the salvation of hellish pride.
72. Conversely, to diverge, through the illusion
of diabolic sin, from the damnation of hellish woe.
73. To converge,
through
the truth of divine grace, upon the salvation of heavenly joy.
74. Conversely, to diverge, through the weakness
of divine sin, from the damnation of heavenly humility.
75. To converge,
through
the beauty of feminine grace, upon the salvation of worldly pleasure.
76. Conversely, to diverge, through the ignorance
of feminine sin, from the damnation of worldly hate.
77. To converge,
through the
knowledge of masculine grace, upon the salvation of purgatorial love.
78. Conversely, to diverge, through the ugliness
of masculine sin, from the damnation of purgatorial pain.
79. To contrast the sinfulness of free will with
the gracefulness of bound will, the former vicious and the latter
virtuous.
80. Free will exists as a solution to the curse of
evil, the elemental vacuum of an outer glory, whereas bound will exists
as a
resolution to the blessing of goodness, the elemental plenum of an
inner glory.
81. Too much emphasis on free will, the outer
willpower of vice, excludes the possibility of deliverance (from
freedom) to
bound will, with its promise of salvation.
82. There are people
who
lack a sense of good and evil, or right and wrong, because they are too
exposed
to evil and wrongdoing to be capable of good and righteousness.
83. Moral ignorance, or the failure to understand
the distinction between sensuality and sensibility, evil/vice and
virtue/good,
is at the root of that mentality which esteems freedom above all else.
84. Nevertheless, one must be careful to
distinguish between depriving a person of his freedom and delivering
him to
thraldom. In other
words, between enslavement and redemption.
85. That man who has
his
freedom taken from him becomes enslaved to evil, and is damned.
86. That man who voluntarily rejects freedom in
favour of thraldom, or binding, through grace, to virtue, is 'reborn'
into the
promise of goodness, and saved.
87. The Damned can never be saved, nor the Saved
be
damned.
88. Only when people reject sin, and thus the
freedom to engage in vice, will they be eligible for redemptive grace
in the
binding to virtue of inner willpower.
89. Just as vice strives to escape from evil, so
virtue strives to attain to goodness.
90. People can only be vicious or virtuous, never
evil or good. For evil and goodness are,
respectively, conditions of outer glory and inner glory which, being
elemental,
precede and succeed that which has molecular willpower.
91. Hence whereas the diabolic will of devils, the
divine will of gods, the feminine will of women, and the masculine will
of men
can be vicious (in sensuality) or virtuous (in sensibility), the
barbarous
glory of Hell, the cultural glory of Heaven, the civilized glory of the
World,
and the natural glory of Purgatory will be evil (in sensuality) or good
(in
sensibility).
92. Evil is always connected, like vice, with
sensuality, while virtue is always connected, like goodness, with
sensibility.
93. The connection of
evil with sensuality is elemental, and therefore pertinent to a sensual
vacuum,
whereas the connection of vice with sensuality is molecular, and
therefore
pertinent to sensuality itself.
94. The connection of
virtue with sensibility is molecular, and therefore pertinent to
sensibility
itself, whereas the connection of goodness with sensibility is
elemental, and
therefore pertinent to a sensible plenum.
95. That person who is given to freedom is a fool,
for folly is vicious, whereas the person given to thraldom is wise,
since
wisdom is virtuous.
96. The fool diverges,
in
sensuality, from outer glory, while the wise person converges, in
sensibility,
upon inner glory.
97. To distinguish the most foolish sin of the
devil of sensuality from the least foolish sin of the god of sensuality.
98. To distinguish the more (relative to most)
foolish sin of the woman of sensuality from the less (relative to
least)
foolish sin of the man of sensuality.
99. To distinguish the least wise grace of the
devil of sensibility from the most wise grace of the god of sensibility.
100. To distinguish the less (relative to least)
wise grace of the woman of sensibility from the more (relative to most)
wise
grace of the man of sensibility.
101. The most foolish sin
diverges,
as illusion, from the woe of barbarous outer glory, while the least
foolish sin
diverges, as weakness, from the humility of cultural outer glory.
102. The more (relative to most) foolish sin
diverges, as ignorance, from the hate of civilized outer glory, while
the less
(relative to least) foolish sin diverges, as ugliness, from the pain of
natural
outer glory.
103. The least wise grace
converges, as strength, upon the pride of barbarous inner glory, while
the most
wise grace converges, as truth, upon the joy of cultural inner glory.
104. The less (relative to least) wise grace
converges, as beauty, upon the pleasure of civilized inner glory, while
the
more (relative to most) wise grace converges, as knowledge, upon the
love of
natural inner glory.
105. The practice of vice
differs from the practice of virtue as sinful willpower from graceful
willpower, the former foolish and the latter wise.
106. Sinful willpower, diverging from the evil glory
of sensuality, is a vicious solution to the problem (curse) of
damnation.
107. Graceful willpower, converging upon the good
glory of sensibility, is a virtuous resolution to the promise
(blessing) of
salvation.
108. The curse is the original sin (elemental) from
which the subsequent sin (molecular) of outer willpower viciously
diverges,
like the devil of sensuality from sensual hell, or the god of
sensuality from
sensual heaven, or the woman of sensuality from the sensual world, or
the man
of sensuality from sensual purgatory.
109. The blessing is the ultimate grace (elemental)
upon which the penultimate grace (molecular) of inner willpower
virtuously
converges, like the devil of sensibility upon sensible hell, or the god
of
sensibility upon sensible heaven, or the woman of sensibility upon the
sensible
world, or the man of sensibility upon sensible purgatory.
110. In the Beginning was
the curse, and the curse was damnation.
111. In the End will be the
blessing, and the blessing will be salvation.
112. From the devil of 'falling fire' to the god of
'rising air' via the woman of 'falling water' and the man of 'rising
vegetation'.
113. To convert, in devolutionary fashion, from
'falling fire' to 'falling water', as from the Devil to woman, but to
convert,
in evolutionary fashion, from 'rising vegetation' to 'rising air', as
from man
to God.
114. To be delivered, in noumenal terms, from the
devil of sensuality to the devil of sensibility, as from the eyes to
the heart,
or, in phenomenal terms, from the woman of sensuality to the woman of
sensibility, as from the tongue to the womb.
115.
To be delivered, in phenomenal terms, from the
man of sensuality to the man of sensibility, as from the phallus to the
brain,
or, in noumenal terms, from the god of sensuality to the god of
sensibility, as
from the ears to the lungs.
116. The devil who converts to the woman of
sensibility (from barbarous sensibility) passes from 'falling fire' to
'falling
water', the pleasure that surpasses pride, whereas the woman who is
delivered
to the woman of sensibility (from civilized sensuality) falls, in
water, from
vice to virtue, tongue to womb.
117. The man who converts to the god of sensibility
(from natural sensibility) passes from 'rising vegetation' to 'rising
air', the
peace that surpasses understanding or, more specifically, the joy that
surpasses love, whereas the god who is delivered to the god of
sensibility
(from cultural sensuality) rises, in air, from vice to virtue, ears to
lungs.
118. It is easier to be
delivered from vice to virtue, along a given diagonal axis, than to
convert
from an inferior virtue to a superior one, falling or rising, as the
case may
be, two planes.
119. The person who is delivered from vice to virtue
along a given diagonal axis is likely to experience salvation more
completely
than the person who converts from an inferior virtue to a superior one.
120. Paradoxically, the noumenal virtue of 'falling
fire', viz. strength in relation to the heart, is inferior to the
phenomenal
virtue of 'falling water', viz. beauty in relation to the womb, because
it
pertains to the least virtuous grace, as compared with the less
(relative to
least) virtuous grace.
121. The devil of sensibility is inferior to the
woman of sensibility, as that which is least virtuous is inferior to
that which
is less (relative to least) virtuous, just as, in vice, the devil of
sensuality
is inferior to the woman of sensuality, as that which is most vicious
is
inferior to that which is more (relative to most) vicious.
122. Conversely, the god of sensibility is superior
to the man of sensibility, as that which is most virtuous is superior
to that
which is more (relative to most) virtuous, just as, in vice, the god of
sensuality is superior to the man of sensuality, as that which is least
vicious
is superior to that which is less (relative to least) vicious.
123. To claim that God
created woman would be a contradiction in terms, even by the shallow
standards
of a sensual, or sensuality-bound, evaluation of God.
124. Woman stems from the Devil (whether of sensuality
or sensibility), whereas man aspires towards God (whether of sensuality
or
sensibility).
125. At least, man has the capacity to aspire
towards God (the superman in sensibility, the subman in sensuality),
provided
that he is not too constrained by woman from any such possibility, due
to her
alignment with diabolical bases.
126. God is effectively excluded from the picture in
an age and/or society in which the Devil is free/bound
to do (at God's expense).
127. The exclusion of God
is never more cynically complete than when the Devil is taken for God,
as,
unfortunately, tends to be the case with theology.
128. For theology relates not to 'rising air' but to
'falling fire', not to the universal end of all things, but to their
cosmic
beginnings.
129. Theology upholds allegiance to the concept of
God as Creator, which is precisely the diabolical subversion of
divinity that
relates to 'falling fire', whether in sensuality or sensibility, the
eyes or
the heart.
130. Hence theology is fundamentally a thing of the
Devil, having a noumenally objective status that extends from
sensuality to
sensibility, the superfeminine to the subfeminine, in what is
effectively the
space-time continuum of 'falling fire'.
131. Just look at theologians, whose cassocks - a
sort of dress-like garment - would hardly suggest anything divine, i.e.
submasculine-to-supermasculine, but whose patently female attire,
coupled, more
often than not, to clean-shaven faces, would confirm a
superfeminine-to-subfeminine axis, with the superfeminine aspect
thereof more
characteristic, in space, of the looser, or flounced, cassock, whose
theological parallel can only be to the devil of sensuality, viz. that
which
approximates to the cosmic First Mover, or stellar Clear Light.
132. Less diabolical than theology but still
patently feminine ... is sexology, wherein 'religion' descends, through
a
process of devolutionary conversion, from the Devil to woman, or from
the
Creator (even in a certain wider sense the Father) to the Mother, whose
maternal
virtue is especially esteemed. Such a
sexological alternative to theology approximates to 'falling water',
and where
theology extends from superfeminine to subfeminine on the space-time
continuum,
sexology extends from outer to inner feminine on the volume-mass
continuum.
133. Hence whereas theology devolves from
materialism to fundamentalism, as from eyes to heart, sexology devolves
from
realism to humanism, as from tongue to womb.
134. Sexology is the civilized ally of theology, its
barbarous precondition, just as woman is allied, when free
(unconstrained), to
the Devil.
135. This is because, like the diabolic, the
feminine is primarily objective, albeit of an objectivity, or
negativity, that
pertains to the phenomenal planes rather than to the noumenal planes,
to
'falling water' rather than to 'falling fire'.
136. Hence, whether in sensuality or sensibility,
the outer or the inner Father/Mother, theology and sexology appertain
to that
which, being objective, goes against the subjective grains, as it were,
of the
outer and the inner Son/Spirit ... of man and God respectively.
137. By contrast to sexology, philosophy is the
discipline which appertains to the mass-volume continuum of 'rising
vegetation', as one evolves, in phenomenal subjectivity, from outer to
inner
masculine, naturalism to nonconformism, the phallus to the brain.
138. The philosopher is no
friend of sexology, for his will, when genuine, is to comprehend being
through
nature, or taking/partaking, and, if capable, pass beyond man into God.
139. Hence the philosopher
struggles against woman, whether (in sensuality) as naturalism against
realism
or (in sensibility) as nonconformism against humanism, as nature
aspires ever
more towards culture.
140. He who passes beyond philosophy achieves
theosophy, which is the peace that surpasses (philosophical)
understanding, the
divine praxis of God, whether in sensuality or, preferably,
sensibility, primal
being or supreme being, and theosophy is the antithesis, in every
respect, of
theology.
141. Theosophy appertains to the time-space
continuum of 'rising air', as one evolves, in noumenal subjectivity,
from
submasculine to supermasculine, idealism to transcendentalism, the ears
to the
lungs.
142. Theosophy is the
cultural resolution to natural striving through philosophy, the divine
goal to
which the philosophical mind aspires, as it seeks a spiritual
consummation to
the noumenal aspirations of man.
143. It cannot be said, in Biblical fashion, that
there was a fall of man, that man fell from God. On
the
contrary, my philosophy would indicate
that in the Beginning was the Devil, and
that woman
fell from the Devil, as sexology from theology, or water from fire.
144. Hence while my philosophy can subscribe to the
concept of a fall of woman (from the Devil), it resolutely rejects the
concept
of a fall of man, contending, instead, that man arises through nature
from out
of, and in opposition to, woman, and that God arises from man, as
theosophy
from philosophy, or air from vegetation.
145. Thus to contrast the rise of God (from man)
with the fall of woman (from the Devil), God being the end of all
things and
the Devil their beginning.
146. Likewise, theosophy is the end of all things
and theology their beginning, with sexology and philosophy coming
in-between
... as woman and man in between the Devil and God, or water and
vegetation in
between fire and air.
147. Nietzsche was right to regard Christianity as a decadence in relation to Graeco-Roman
classicism. For Christianity, emerging
from out the
barbarism of the Dark Ages, eclipsed philosophy with theology, thus
setting
things back from man to the Devil, or 'rising vegetation' to 'falling
fire',
from whence the realism/humanism of 'falling water' was to ensue at the
expense
of man and, above all, God, which is to say, at the expense of Christ
and the
Holy Spirit. For it cannot be denied
that the history of Christianity in the West was rather more biased
towards the
Father and the Mother than towards the Son and the Holy Spirit.
148. Those who achieved the Son and/or the Holy
Spirit to any appreciable extent ... were rather the Christian
exception to the
Heathen rule!
149. Genuine Christians, whether nonconformist or
trans-cendentalist, have always been the exception to the (heathen)
rule, a rule
in which the fundamentalism of the Father and the humanism of the
Mother have
tended to prevail, in due deference to fire and water.
150. Hence it is the Devil and woman who have
dominated Western civilization, to the detriment, hitherto, of man and
God.
151. The '
152. There can be no theosophical praxis while
theology still holds sway and constrains 'the faithful' to worshipful
deference
towards the Devil, whether this Devil be called the Creator, the
Father, the
Maker, the Lord, Allah, the Ground, Jehovah, the Clear Light, or
whatever.
153. Only when the People are liberated from
theology ... can they be delivered to theosophical self-realization,
wherein
lies the key to salvation.
154. It remains for the People to democratically
elect to be delivered, through Messianic auspices, to theosophical
self-realization, thereby passing into Eternity, wherein 'Father Time'
shall
have no place.
155. Besides theosophical self-realization, there
will also be a place or places, in what I am apt to call the triadic
Beyond, for
a certain amount of sexological and philosophical self-realization,
though
these inferior alternatives to theosophy will of course be conditioned
by the
prevailing truth.
156. Hence not only a 'new heaven' of spiritual
space, but a 'new purgatory' of intellectual volume, and a 'new earth'
of
instinctual mass, as truth, knowledge, and beauty achieve deliverance
from the
strength of emotional time and liberation from the illusion of spatial
space.
157. To contrast, in both sensuality and
sensibility, the materialism of 'falling fire' with the idealism of
'rising
air', the former barbarous and the latter cultural.
158. To contrast, in both sensuality and
sensibility, the realism of 'falling water' with the naturalism of
'rising
vegetation', the former civilized and the latter mundane.
159. Materialism is no less diabolic, in its
noumenal objectivity, than idealism, its subjective counterpart, is
divine.
160. Realism is no less feminine, in its phenomenal
objectivity, than naturalism, its subjective counterpart, is masculine.
161. The Devil is a materialist and God an idealist,
whether in sensuality (outer sense) or sensibility (inner sense).
162. Woman is a realist and
man a naturalist, whether in sensuality (outer sense) or sensibility
(inner
sense).
163. The materialism of
theology contrasts with the idealism of theosophy, as fire with air.
164. The realism of
sexology contrasts with the naturalism of philosophy, as water with
vegetation.
165. In a broader way, the
materialism of science contrasts with the idealism of religion, as
hotness with
lightness.
166. Likewise, the realism of politics contrasts
with the naturalism of economics, as coldness with heaviness.
167. To devolve, in 'falling fire', from the primal
doing of outer materialism to the supreme doing of inner materialism,
as from
eyes to heart.
168. To evolve, in 'rising air', from the primal
being of outer idealism to the supreme being of inner idealism, as from
ears to
lungs.
169. To devolve, in 'falling
water', from the primal giving of outer realism to the supreme giving
of inner
realism, as from tongue to womb.
170. To evolve, in 'rising vegetation', from the
primal taking of outer naturalism to the supreme taking of inner
naturalism, as
from phallus to brain.
171. To contrast the doing of materialism, whether
outer or inner, with the being of idealism, the former germane to the
spatial-repetitive axis of space-time and the latter to the
sequential-spaced
axis of time-space.
172. To contrast the giving of realism, whether
outer or inner, with the taking of naturalism, the former germane to
the
volumetric-massed axis of volume-mass and the latter to the
massive-voluminous
axis of mass-volume.
173. Materialism does ... because it is
germane to fire, whereas idealism is ... because it is germane
to air.
174. Realism gives ... because it is germane
to water, whereas naturalism takes ... because it is germane to
vegetation.
175. To descend, in doing and giving, from fire to
water, but to ascend, in taking and being, from vegetation to air.
176. To descend, in
scientific doing and giving, from cosmology to chemistry, but to
ascend, in
scientific taking and being, from physics to ontology.
177. To descend, in religious doing and giving, from
theology to sexology, but to ascend, in religious taking and being,
from
philosophy to theosophy.
178. To descend, in
political doing and giving, from authoritarianism to
parliamentarianism, but to
ascend, in political taking and being, from republicanism to
totalitarianism.
179. To descend, in economic doing and giving, from
feudalism to capitalism, but to ascend, in economic taking and being,
from
socialism (and/or communism) to corporatism.
180. The doing of materialism is premised upon the
'fieriness' of photons in sensuality and of photinos in sensibility.
181. The being of idealism is premised upon the
'airiness' of protons in sensuality and of protinos in sensibility.
182. The giving of realism is premised upon the
'wateriness'
of electrons in sensuality and of electrinos in sensibility.
183. The taking of naturalism is premised upon the
'earthiness' of neutrons in sensuality and of neutrinos in sensibility.
184. To descend, along the space-time continuum of
'falling fire', from the outer materialism of photons to the inner
materialism
of photinos, as from primal doing to supreme doing.
185. To ascend, along the
time-space continuum of 'rising air', from the outer idealism of
protons to the
inner idealism of protinos, as from primal being to supreme being.
186. To descend, along the
volume-mass continuum of 'falling water', from the outer realism of
electrons
to the inner realism of electrinos, as from primal giving to supreme
giving.
187. To ascend, along the mass-volume continuum of
'rising vegetation', from the outer naturalism of neutrons to the inner
naturalism of neutrinos, as from primal taking to supreme taking.
188. The elemental, or
'once born', religions of sensuality (Heathen) descend from photons to
electrons,
and ascend from neutrons to protons.
189. The elementalino, or
'reborn', religions of sensibility (Christian) descend from photinos to
electrinos, and ascend from neutrinos to protinos.
190. It is also possible to be delivered from
elemental to elementalino, sensuality to sensibility, devolving from
photons to
photinos in materialism and from electrons to electrinos in realism,
but
evolving from neutrons to neutrinos in naturalism and from protons to
protinos
in idealism.
191. The materialist
deliverance
is from the eyes to the heart, devolving from photons to photinos in
doing.
192. The idealist
deliverance is from the ears to the lungs, evolving from protons to
protinos in
being.
193. The realist
deliverance is from the tongue to the womb, devolving from electrons to
electrinos in giving.
194. The naturalist
deliverance is from the phallus to the brain, evolving from neutrons to
neutrinos in taking.
195. To be delivered, in
scientific
materialism, from the elemental photon particles of the eyes to the
elemental
photino particles of the heart.
196. To be delivered, in
scientific idealism, from the elemental proton particles of the ears to
the
elemental protino particles of the lungs.
197. To be delivered, in
scientific realism, from the elemental electron particles of the tongue
to the
elemental electrino particles of the womb.
198. To be delivered, in
scientific naturalism, from the elemental neutron particles of the
phallus to
the elemental neutrino particles of the brain.
199. To be delivered, in
religious materialism, from the elemental photon wavicles of the eyes
to the
elemental photino wavicles of the heart.
200. To be delivered, in
religious idealism, from the elemental proton wavicles of the ears to
the
elemental protino wavicles of the lungs.
201. To be delivered, in
religious realism, from the elemental electron wavicles of the tongue
to the
elemental electrino wavicles of the womb.
202. To be delivered, in
religious naturalism, from the elemental neutron wavicles of the
phallus to the
elemental neutrino wavicles of the brain.
203. To be delivered, in
political materialism, from the molecular photon particles of the eyes
to the
molecular photino particles of the heart.
204. To be delivered, in
political idealism, from the molecular proton particles of the ears to
the
molecular protino particles of the lungs.
205. To be delivered, in
political realism, from the molecular electron particles of the tongue
to the molecular
electrino particles of the womb.
206. To be delivered, in
political naturalism, from the molecular neutron particles of the
phallus to
the molecular neutrino particles of the brain.
207. To be delivered, in
economic materialism, from the molecular photon wavicles of the eyes to
the
molecular photino wavicles of the heart.
208. To be delivered, in
economic idealism, from the molecular proton wavicles of the ears to
the
molecular protino wavicles of the lungs.
209. To be delivered, in
economic
realism, from the molecular electron wavicles of the tongue to the
molecular
electrino wavicles of the womb.
210. To be delivered, in
economic naturalism, from the molecular neutron wavicles of the phallus
to the
molecular neutrino wavicles of the brain.
211. To contrast the scientific materialism ... of
cosmology with the scientific idealism ... of ontology.
212. To contrast the scientific realism ... of
chemistry with the scientific naturalism ... of physics.
213. To contrast the religious materialism ... of
fundamentalism with the religious idealism ... of transcendentalism.
214. To contrast the religious realism ... of
humanism with the religious naturalism ... of nonconformism.
215. To contrast the political materialism ... of
authoritarianism with the political idealism ... of totalitarianism.
216. To contrast the political realism ... of
parliamentarianism with the political naturalism ... of republicanism.
217. To contrast the economic materialism ... of
feudalism with the economic idealism of corporatism.
218. To contrast the economic realism ... of
socialism with the economic naturalism of capitalism.
219. To descend from the metachemistry of 'falling
fire' to the chemistry of 'falling water', as from the Devil to woman,
but to
ascend from the physics of 'rising vegetation' to the metaphysics of
'rising
air', as from man to God.
220. Thus to apperceive a diabolic/divine antithesis
(absolute) between metachemistry and metaphysics, fire and air, but a
feminine/masculine antithesis (relative) between chemistry and physics,
water
and vegetation.
221. Fire is the metachemical element that leads, in
due process of 'cooling', to the chemical element of water, which
falls, as
rain, upon the physical element of vegetation, the precondition of the
metaphysical element of oxygen.
222. In like fashion, it
could be contended that science is a metachemical discipline and
politics a
chemical one, whereas economics is a physical discipline and religion a
metaphysical one.
223. However, it should be noted that science is
only in its per
se manifestation in
materialism, viz. cosmology, wherein metachemistry is the mean. In idealism (ontology), by contrast, science
is compromised by metaphysics and thus 'bovaryized' away from its
(materialist)
mean, as is also the case in both realism (chemistry) and naturalism
(physics).
224. Likewise, religion is only in its
per
se manifestation in idealism, viz.
transcendentalism, wherein metaphysics is the mean.
In materialism (fundamentalism), by contrast,
religion is compromised by metachemistry and thus 'bovaryized' away
from its
(idealist) mean, as is also the case in both realism (humanism) and
naturalism
(nonconformism).
225. Similarly, politics is only in its
per
se manifestation in realism, viz.
parliamentarianism, wherein chemistry is the mean.
In naturalism (republicanism), by contrast,
politics is compromised by physics and thus 'bovaryized' away from its
(realist) mean, as is also the case in both materialism
(authoritarianism) and
idealism (totalitarianism).
226. Finally, economics is only in its
per
se manifestation in naturalism, viz.
capitalism, wherein physics is the mean.
In realism (socialism), by contrast, economics is compromised by
chemistry and thus 'bovaryized' away from its (naturalist) mean, as is
also the
case in both idealism (corporatism) and materialism (feudalism).
227. To contrast the
materialism of cosmology, authoritarianism, feudalism, and
fundamentalism with
the idealism of ontology, totalitarianism, corporatism, and
transcendentalism.
228. To contrast the
realism of chemistry, parliamentarianism, socialism, and humanism with
the
naturalism of physics, republicanism, capitalism, and nonconformism.
229. Wherever materialism holds sway, science will
be in its per
se manifestation, while
politics, economics, and religion will all be in 'bovaryized'
manifestations of
variably subordinate standing.
230. Wherever idealism holds sway, religion will be
in its per
se manifestation, while
economics, politics, and science will all be in 'bovaryized'
manifestations of
variably subordinate standing.
231. Wherever realism holds sway, politics will be
in its per
se manifestation, while
science, economics, and religion will all be in 'bovaryized'
manifestations of
variably subordinate standing.
232. Wherever naturalism holds sway, economics will
be in its per
se manifestation, while
religion, politics, and science will all be in 'bovaryized'
manifestations of
variably subordinate standing.
233. To be delivered, in
scientific
materialism, from the outer cosmology of the clear fire of space to the
inner
cosmology of the clear blood of time.
234. To be delivered, in
scientific idealism, from the outer ontology of the clear beat of time
to the
inner ontology of the clear air of space.
235. To be delivered, in
scientific realism, from the outer chemistry of the clear ice of volume
to the
inner chemistry of the clear child of mass.
236. To be delivered, in
scientific
naturalism, from the outer physics of the clear vegetation of mass to
the inner
physics of the clear cells of volume.
237. To be delivered, in
religious materialism, from the outer fundamentalism of the holy light
of hell
(the void) to the inner fundamentalism of the holy soul of hell.
238. To be delivered, in
religious idealism, from the outer transcendentalism of the holy sound
of
heaven to the inner transcendentalism of the holy spirit of heaven.
239. To be delivered, in
religious realism, from the outer humanism of the holy taste of the
world to
the inner humanism of the holy id of the world.
240. To be delivered, in
religious naturalism, from the outer nonconformism of the holy touch of
purgatory to the inner nonconformism of the holy mind of purgatory.
241. To be delivered, in
political materialism, from the outer authoritarianism of the unclear
fire of
the eyes to the inner authoritarianism of the unclear blood of the
heart.
242. To be delivered, in
political idealism, from the outer totalitarianism of the unclear beat
of the
ears to the inner totalitarianism of the unclear air of the lungs.
243. To be delivered, in
political realism, from the outer parliamentarianism of the unclear ice
of the
tongue to the inner parliamentarianism of the unclear child of the womb.
244. To be delivered, in
political naturalism, from the outer republicanism of the unclear
vegetation of
the earth to the inner republicanism of the unclear cells of the brain.
245. To be delivered, in
economic materialism, from the outer feudalism of the unholy light of
hell (the
void) to the inner feudalism of the unholy soul of hell.
246. To be delivered, in
economic idealism, from the outer corporatism of the unholy sound of
heaven to
the inner corporatism of the unholy spirit of heaven.
247. To be delivered, in
economic realism, from the outer socialism of the unholy taste of the
world to
the inner socialism of the unholy id of the world.
248. To be delivered, in
economic naturalism, from the outer capitalism of the unholy touch of
purgatory
to the inner capitalism of the unholy mind of purgatory.
249. To contrast the idealism of God (subman in
sensuality, superman in sensibility) with the materialism of the Devil
(superwoman in sensuality, subwoman in sensibility).
250. To contrast the realism of woman (anti-woman in
sensuality, pro-woman in sensibility) with the naturalism of man
(anti-man in
sensuality, pro-man in sensibility).
251. Whereas science
specializes in what is clear, or pertinent to elemental particles,
religion
specializes in what is holy, or pertinent to elemental wavicles.
252. Whereas politics specializes in what is
unclear, or pertinent to molecular particles, economics specializes in
what is
unholy, or pertinent to molecular wavicles.
253. The 'clearness' and 'holiness' of science and
religion contrast, as first and last things, with the 'unclearness' and
'unholiness' of politics and economics, which pertain not to elemental
absolutes but to molecular relativities.
254. To pass from the metachemical clearness of
science to the metaphysical holiness of religion via the chemical
unclearness
of politics and the physical unholiness of economics.
255. To devolve from the
clearness of the Devil to the unclearness of woman, but to evolve from
the
unholiness of man to the holiness of God.
256. To devolve, in outer materialism, from the
elemental photon particles of cosmology to the molecular photon
particles of
authoritarianism, but to evolve, therewith, from the molecular photon
wavicles
of feudalism to the elemental photon wavicles of fundamentalism.
257. To devolve, in inner materialism, from the
elemental photino particles of cosmology to the molecular photino
particles of
authoritarianism, but to evolve, therewith, from the molecular photino
wavicles
of feudalism to the elemental photino wavicles of fundamentalism.
258. To devolve, in outer idealism, from the
elemental proton particles of ontology to the molecular proton
particles of
totalitarianism, but to evolve, therewith, from the molecular proton
wavicles
of corporatism to the elemental proton wavicles of transcendentalism.
259. To devolve, in inner idealism, from the
elemental protino particles of ontology to the molecular protino
particles of
totalitarianism, but to evolve, therewith, from the molecular protino
wavicles
of corporatism to the elemental protino wavicles of transcendentalism.
260. To devolve, in outer realism, from the
elemental electron particles of chemistry to the molecular electron
particles
of parliamentarianism, but to evolve, therewith, from the molecular
electron
wavicles of socialism to the elemental electron wavicles of humanism.
261. To devolve, in inner realism, from the
elemental electrino particles of chemistry to the molecular electrino
particles
of parliamentarianism, but to evolve, therewith, from the molecular
electrino
wavicles of socialism to the elemental electrino wavicles of humanism.
262. To devolve, in outer naturalism, from the
elemental neutron particles of physics to the molecular neutron
particles of
republicanism, but to evolve, therewith, from the molecular neutron
wavicles of
capitalism to the elemental neutron wavicles of nonconformism.
263. To devolve, in inner naturalism, from the
elemental neutrino particles of physics to the molecular neutrino
particles of
republicanism, but to evolve, therewith, from the molecular neutrino
wavicles
of capitalism to the elemental neutrino wavicles of nonconformism.
264. That which is 'outer' is of sensuality and
therefore evil/vicious, whereas that which is 'inner' is of sensibility
and
therefore virtuous/good.
265. To devolve, in
science/politics, from the clearness of elemental element/elementino
particles
to the uncleanness of molecular element/elementino particles.
266. To evolve, in
economics/religion, from the unholiness of molecular element/elementino
wavicles to the holiness of elemental element/elementino wavicles.
267. As before, the
diabolic/feminine devolves ... from clearness to unclearness, while the
masculine/divine evolves ... from unholiness to holiness.
268. The metachemical nature of materialism, or that
which appertains to the space-time continuum of 'falling fire', ensures
that
only the discipline most correlative with this nature, i.e.
cosmological
science, is in its rightful element/elementino, viz. the photon in
sensuality
and the photino in sensibility.
269. The metaphysical nature of idealism, or that
which appertains to the time-space continuum of 'rising air', ensures
that only
that discipline most correlative with this nature, i.e.
transcendentalist
religion, is in its rightful element/elementino, viz. the proton in
sensuality
and the protino in sensibility.
270. The chemical nature of realism, or that which
appertains to the volume-mass continuum of 'falling water', ensures
that only
that discipline most correlative with this nature, i.e. parliamentary
politics,
is in its rightful element/elementino, viz. the electron in sensuality
and the
electrino in sensibility.
271. The physical nature of naturalism, or that
which appertains to the mass-volume continuum of 'rising vegetation',
ensures
that only that discipline most correlative with this nature, i.e.
capitalist
economics, is in its rightful element/elementino, viz. the neutron in
sensuality and the neutrino in sensibility.
272. From the most
metachemical materialism of cosmology to the least metachemical
materialism of
fundamentalism via the more (relative to most) metachemical materialism
of
authoritarianism and the less (relative to least) metachemical
materialism of
feudalism.
273. From the least metaphysical idealism of
ontology to the most metaphysical idealism of transcendentalism via the
less
(relative to least) metaphysical idealism of totalitarianism and the
more (relative
to most) metaphysical idealism of corporatism.
274. From the most chemical
realism of chemistry to the least chemical realism of humanism via the
more
(relative to most) chemical realism of parliamentarianism and the less
(relative to least) chemical realism of socialism.
275. From the least
physical naturalism of physics to the most physical naturalism of
nonconformism
via the less (relative to least) physical naturalism of republicanism
and the
more (relative to most) physical naturalism of capitalism.
276. Since that which appertains to metachemistry is
materialist, and materialism is never more itself than in its elemental
particle manifestation, we must distinguish scientific materialism from
its
political, economic, and religious counterparts on the basis of a
cosmological
ascendancy over authoritarian, feudal, and fundamentalist
'bovaryizations'
thereof.
277. Since that which appertains to metaphysics is
idealist, and idealism is never more itself than in its elemental
wavicle
manifestation, we must distinguish religious idealism from its
economic,
political and scientific counterparts on the basis of a
transcendentalist
ascendancy over corporate, totalitarian, and ontological
'bovaryizations'
thereof.
278. Since that which appertains to chemistry is
realist, and realism is never more itself than in its molecular
particle
manifestation, we must distinguish political realism from its
scientific,
economic, and religious counterparts on the basis of a parliamentary
ascendancy
over chemical, socialist, and humanist 'bovaryizations' thereof.
279. Since that which appertains to physics is
naturalist, and naturalism is never more itself than in its molecular
wavicle
manifestation, we must distinguish economic naturalism from its
religious,
scientific, and political counterparts on the basis of a capitalist
ascendancy
over nonconformist, physical, and republican 'bovaryizations' thereof.
280. Thus we may contend that the elemental particle
element/elementino is par
excellence scientific, whether in the per
se context of materialism, or in the idealist, realist, and
naturalist
contexts of 'bovaryized' science.
281. Likewise, we may contend that the elemental
wavicle element/elementino is par
excellence religious,
whether in the per se context of idealism, or in the
materialist,
realist, and naturalist contexts of 'bovaryized' religion.
282. Similarly, we may contend that the molecular
particle element/elementino is par
excellence political,
whether in the per se context of realism, or in the naturalist,
materialist, and idealist contexts of 'bovaryized' politics.
283. Finally, we may contend that the molecular
wavicle element/elementino is par
excellence economic, whether
in the per se context of naturalism, or in the idealist,
materialist,
and realist contexts of 'bovaryized' economics.
284. To devolve from the metachemical per
se
of elemental photon/photino particles to the chemical per se of
molecular electron/electrino particles, and to evolve from the physical
per
se of molecular neutron/neutrino wavicles to the metaphysical per
se
of elemental proton/protino wavicles.
285. No less than materialism has an elemental
particle basis and idealism, by contrast, an elemental wavicle centre,
so
realism has a molecular particle basis and naturalism ... a molecular
wavicle
centre.
286. The Devil and woman
are based, through devility and femininity, in particles, whereas man
and God
are centred, through masculinity and divinity, in wavicles.
287. It is from this particle/wavicle distinction
that there arises an objective/subjective dichotomy, the former
negative and
the latter positive.
288. Woman is very much the 'second sex', given the
fact that God is beyond man in terms of a superior order (metaphysical)
of
subjectivity, whereas the Devil is behind woman in terms of an inferior
order
(metachemical) of objectivity.
289. Just as metachemistry and chemistry are on the
same side, as it were, of the gender fence, so likewise are
physics and metaphysics.
290. The fiery metachemistry of the Devil and the
watery chemistry of woman respectively contrast with the earthy physics
of man
and the airy metaphysics of God.
291. The woe of the space hell and the illusion of the
space devil contrast with the humiliation of the time heaven and the
weakness
of the time god.
292. The hatred of the volume world and the
ignorance of the volume woman contrast with the pain of the mass
purgatory and
the ugliness of the mass man.
293. The strength of the time devil and the pride of
the time hell contrast with the truth of the space god and the joy of
the space
heaven.
294. The beauty of the mass woman and the pleasure
of the mass world contrast with the knowledge of the volume man and the
love of
the volume purgatory.
295. To fall from the woe of the space hell to the
pride of the time hell via the illusion of the space devil and the
strength of
the time devil.
296. To rise from the humiliation of the time heaven
to the joy of the space heaven via the weakness of the time god and the
truth
of the space god.
297. To fall from the hatred of the volume world to
the pleasure of the mass world via the ignorance of the volume woman
and the
beauty of the mass woman.
298. To rise from the pain of the mass purgatory to
the love of the volume purgatory via the ugliness of the mass man and
the
knowledge of the volume man.
299. To descend, along the
space-time continuum of 'falling fire', from the outer metachemistry of
woe/illusion to the inner metachemistry of strength/pride.
300. To ascend, along the
time-space continuum of 'rising air', from the outer metaphysics of
humiliation/weakness to the inner metaphysics of truth/joy.
301. To descend, along the
volume-mass continuum of 'falling water', from the outer chemistry of
hatred/ignorance to the inner chemistry of beauty/pleasure.
302. To ascend, along the
mass-volume continuum of 'rising vegetation', from the outer physics of
pain/ugliness to the inner physics of knowledge/love.
303. Both the metachemical and chemical
elements/elementinos have a tendency to diverge/converge objectively,
since
objectivity is of the essence (nature) of metachemistry and chemistry,
viz.
fire and water.
304. Both the physical and metaphysical
elements/elementinos
have a tendency to diverge/converge subjectively, since sub-jectivity
is of the
essence (nature) of physics and metaphysics, viz. vegetation and air.
305. The chemical element/elementino is less
objective than the metachemical element/elementino, since it operates
within
the phenomenal sphere.
306. The metaphysical element/elementino is more
subjective than the physical element/elementino, since it operates
within the
noumenal sphere.
307. An element/elementino whose essence is
objective will do in the noumenal sphere (of metachemistry) and
give
in the phenomenal sphere (of chemistry).
308. An element/elementino whose essence is
subjective will take in the phenomenal sphere (of physics) and be
in the noumenal sphere (of metaphysics).
309. Materialism is a term applying to that
element/elementino whose essence, being metachemically objective, is to
do.
310. Idealism is a term applying to that
element/elementino whose essence, being metaphysically subjective, is
to be.
311. Realism is a term applying to that
element/elementino whose essence, being chemically objective, is to give.
312. Naturalism is a term applying to that
element/elementino whose essence, being physically subjective, is to take.
313. The photon, being
metachemically objective in space, has a tendency to do spatially,
whereas
the
photino, being metachemically objective in time, has a tendency to do
repetitively.
314. The proton, being
metaphysically subjective in time, has a tendency to be sequentially,
whereas
the
protino, being metaphysically subjective in space, has a tendency
to be spacedly.
315. The electron, being
chemically objective in volume, has a tendency to give
volumetrically,
whereas the electrino, being chemically objective in mass, has a
tendency to give
massedly.
316. The neutron, being
physically subjective in mass, has a tendency to take
massively, whereas
the neutrino, being physically subjective in volume, has a tendency to take
voluminously.
317. That which is metachemically objective in space
is superfeminine, which is to say, of a super-unconscious essence,
whereas that
which is metachemically objective in time is subfeminine, which is to
say, of a
sub-unconscious essence.
318. That which is metaphysically subjective in time
is submasculine, which is to say, of a subconscious essence, whereas
that which
is metaphysically subjective in space is supermasculine, which is to
say, of a
superconscious essence.
319. That which is chemically objective in volume is
anti-feminine, which is to say, of an outer unconscious essence,
whereas that
which is chemically objective in mass is pro-feminine, which is to say,
of an
inner unconscious essence.
320. That which is physically subjective in mass is
anti-masculine, which is to say, of an outer conscious essence, whereas
that
which is physically subjective in volume is pro-masculine, which is to
say, of
an inner conscious essence.
321. Hence to contrast the super-unconscious and
sub-unconscious essences of the metachemical options (photons/photinos)
with
the subconscious and superconscious essences of the metaphysical
options
(protons/protinos).
322. Hence to contrast the outer and inner
unconscious essences of the chemical options (electrons/electrinos)
with the
outer and inner conscious essences of the physical options
(neutrons/neutrinos).
323. To descend, along the space-time axis of
'falling fire', from the super-unconscious essence of photons to the
sub-unconscious essence of photinos, as from superfeminine to
subfeminine,
spatial (primal) doing to repetitive (supreme) doing.
324. To ascend, along the time-space axis of 'rising
air', from the subconscious essence of protons to the superconscious
essence of
protinos, as from submasculine to supermasculine, sequential (primal)
being to
spaced (supreme) being.
325. To descend, along the volume-mass axis of
'falling water' from the outer unconscious essence of electrons to the
inner
unconscious essence of electrinos, as from anti-feminine to
pro-feminine,
volumetric (primal) giving to massed (supreme) giving.
326. To ascend, along the mass-volume axis of
'rising vegetation', from the outer conscious essence of neutrons to
the inner
conscious essence of neutrinos, as from anti-masculine to
pro-masculine,
massive (primal) taking to voluminous (supreme) taking.
327. Since that which is metachemically and/or
chemically objective is unconscious (in one degree or another), it is
also
unnatural, which is to say, incapable of consciousness.
328. Since that which is physically and/or
metaphysically subjective is conscious (in one degree or another) it is
also
natural, which is to say, capable of consciousness.
329. Hence to contrast the unnaturalness of the
metachemical and chemical elements/elementinos with the naturalness of
the
physical and metaphysical elements/elementinos.
330. Whereas the photon is
super-unconscious/super-unnatural, the photino is
sub-unconscious/sub-unnatural, which is to say, subfeminine as opposed
to
superfeminine.
331. Whereas the proton is subconscious/subnatural,
the protino is superconscious/supernatural, which is to say,
supermasculine as
opposed to submasculine.
332. Whereas the electron is sensually
unconscious/unnatural, the electrino is sensibly unconscious/unnatural,
which
is to say, pro-feminine as opposed to anti-feminine.
333. Whereas the neutron is sensually
conscious/natural, the neutrino is sensibly conscious/natural, which is
to say,
pro-masculine as opposed to anti-masculine.
334. The superfeminine is
super-unnatural because it is super-unconscious, whereas the
subfeminine is
sub-unnatural because it is sub-unconscious.
335. The submasculine is
subnatural because it is subconscious, whereas the supermasculine is
supernatural because it is superconscious.
336. The anti-feminine is
sensually unnatural because it is sensually unconscious, whereas the
pro-feminine is sensibly unnatural because it is sensibly unconscious.
337. The anti-masculine is
sensually natural because it is sensually conscious, whereas the
pro-masculine
is sensibly natural because it is sensibly conscious.
338. To fall, through
conversion, from superfeminine/subfeminine to
anti-feminine/pro-feminine, but
to rise, through conversion, from anti-masculine/pro-masculine to
submasculine/super-masculine.
339. To fall, through
conversion, from super-unnatural/sub-unnatural to outer unnatural/inner
unnatural, but to rise, through conversion, from outer natural/inner
natural to
subnatural/supernatural.
340. To fall, through conversion, from
super-unconscious/sub-unconscious to outer unconscious/inner
unconscious, but
to rise, through conversion, from outer conscious/inner conscious to
subconscious/superconscious.
341. To be metachemically delivered from
super-unconscious/super-unnatural to sub-unconscious/sub-unnatural,
thereby
passing from eyes to heart in 'falling fire'.
342. To be metaphysically delivered from
subconscious/subnatural to superconscious/supernatural, thereby passing
from
ears to lungs in 'rising air'.
343. To be chemically delivered from outer to inner
unconscious/unnatural, thereby passing from tongue to womb in 'falling
water'.
344. To be physically delivered from outer to inner
conscious/natural, thereby passing from phallus to brain in 'rising
vegetation'.
345. Theology is rooted in the metachemical materialism
of 'falling fire', and is accordingly of the Devil (whether in
superfeminine
super-unconsciousness or subfeminine sub-unconsciousness).
346. Theosophy is centred in the metaphysical
idealism of 'rising air', and is accordingly of God (whether in
submasculine
subconsciousness or supermasculine superconsciousness).
347. Sexology is rooted in the chemical realism of
'falling water', and is accordingly of woman (whether in anti-feminine
outer
unconsciousness or pro-feminine inner unconsciousness).
348. Philosophy is centred in the physical
naturalism of 'rising vegetation', and is accordingly of man (whether
in
anti-masculine outer consciousness or pro-masculine inner
consciousness).
349. Man needs to be liberated from both theology
and sexology, in order that the theosophy of the superman may come to
pass,
thus lifting nature towards supernature, wherein cultural idealism has
its
divine throne.
350. To contrast the
diabolical barbarism of materialism with the divine culture of
idealism, as one
would contrast fire with air.
351. To contrast the
feminine chemistry of realism with the masculine nature of naturalism,
as one
would contrast water with vegetation.
352. Civilization stems from barbarism no less than
water from fire, but it also falls back on barbarism, like woman upon
the
Devil.
353. Culture stems from nature, as air from
vegetation, but nature also aspires towards culture, like man towards
God.
354. The Son can convert
to, and achieve union with, the Holy Spirit ... but the Mother cannot,
because
of woman.
355. Women can only fall back upon the Devil, which
is to say, the theological Creator, or 'Father', and thus revert to
barbarism
(from civilization).
356. Really, the theological axis of 'falling fire'
is from superfeminine to subfeminine, and thus 'the Creator' is no
'Father' but
a kind of supermother and/or submother whose status is barbarous, which
is to
say, diabolical.
357. The concept of the ascension of the Virgin into
Heaven is profoundly subversive of both Heaven and the path of
ascension (from
masculine to Divine, or nature to culture) itself.
358. The Virgin, being feminine, could only 'ascend'
or, more correctly, descend ... backwards, from woman to the Devil,
which is to
say, from the world to Hell, the womb to the heart.
359. The Son, being
masculine, could only ascend forwards, from man to God, which is to
say, from
purgatory to Heaven, the brain to the lungs.
360. I prefer the option of deliverance (of outer God)
from ears to lungs, since it is easier to progress, in divinity, from
sensuality to sensibility than to ascend, through conversion, two
planes,
abandoning the purgatorial brain for the heavenly lungs.
361. The person who is
sensually divine can be delivered to sensible divinity, passing from
primal to
supreme being. He, on the other hand,
who is sensibly purgatorial (in Christ) cannot be delivered to sensible
divinity, but must abandon his masculinity, achieving, through
conversion, an
approximation to such divinity.
362. The Holy Spirit is not the Holy Spirit of
Heaven. On the contrary, it is a
Christian shortfall from the possibility of true divinity in the
heavenly
Beyond.
363. The Holy Spirit is akin to the best philosophy,
whereas the Holy Spirit of Heaven appertains to theosophical praxis in
the airy
Beyond.
364. Besides philosophy,
purgatorial cerebration affords us, through Protestant naturalism, the
literary
alternatives of fiction and poetry, the former effectively closer to
the Son,
the latter to the Father.
365. The only mode of literature which is not naturalist (whether in Protestant or Catholic
terms) is
drama, which corresponds, in its basics, to the outer realism of the
anti-feminine.
366. Hence drama is the only literature of sensuality
(as opposed to sensibility), a literature rooted in the tongue ... of
outer
realism.
367. It is for this reason that drama is basically evil/vicious, unlike poetry, fiction, and
philosophy, which
have virtuous/good associations by dint of their naturalist standing in
relation to the brain.
368. The brain is of course
the context in which the three manifestations of literary naturalism,
loosely
corresponding to the Trinity, have their respective homes.
369. Although some literature is religious, literature
can also be economic, political, or scientific, with progressively less
correspondence to the Trinity in consequence.
370. Religious philosophy, fiction, and poetry will
more nearly correspond to the Trinity, and can therefore be regarded as
nonconformist.
371. Whereas poetry is a literature of reading and
fiction a literature of writing, philosophy is a literature of thinking.
372. These trinitarian subdivisions of cerebral
naturalism correspond to the emotional brain, the intellectual brain,
and the
spiritual brain, or, in religious terms, to the Father, the Son, and
the Holy
Ghost.
373. Poetry is a literature to be read aloud in due
emotional fashion, whereas fiction is a literature to be read aloud in
regard
to dialogue but mentally in regard to description, and philosophy a
literature
to be read mentally, in due spiritual fashion.
374. It would be as illogical to read poetry
mentally ... as to read philosophy aloud.
Neither would it be logical to read fiction either aloud or
mentally, as
though it were poetry or philosophy.
375. Fiction should be less emotional than poetry
and less spiritual than philosophy, since its correspondence is to the
intellectual brain and thus, in a certain sense, to the 'Second Person'
of the
Trinity.
376. Christ Himself taught in parables, or stories,
which he made up in due fictional vein.
Certainly He was neither a poet nor a philosopher.
Nor, for that matter, was He strictly a
writer, since basically illiterate.
377. The philosopher will be 'beyond the pale' of
that society which takes the poet seriously, since the Father tends to
exclude
the Holy Spirit, and vice versa.
378. Protestant societies tend from the novelist to
the poet, as from the Son to the Father, whereas Catholic societies
should tend
from the short-story writer to the philosopher, as from the Christ
Child to the
Holy Ghost.
379. The short-story writer is a sort of mini-writer
whose correspondence to the Christ Child, the Catholic Son, should
allow for
the development of philosophy, both in fictional terms and beyond it
... in the
philosopher-proper.
380. Short stories, or short prose (as I prefer to
think of my own overly philosophical efforts in the genre), permit of
more
subjectivity than novels, and are accordingly the most suitable
literary form
for intimating of divine possibilities in the philosophical Beyond.
381. Yet such a 'Beyond', loosely corresponding to
the 'Third Person' of the Trinity, is still short of the spiritual
brain
conceived as a thoughtless essence, and this thoughtless essence of
mental
awareness is still short of the spirit per se, the cynosure of which is
to be
found in the universal self, or lungs.
382. This universal self, the self open to the
universal medium (of the air) transcends the Holy Spirit in and through
the
Holy Spirit of Heaven, the lung-centred context which is beyond the
purgatorial
Holy Spirit (of the brain).
383. The Holy Spirit of Heaven is commensurate with
God per se, and thus with the true transcendentalism which operates,
through
meditation, on the plane of theosophical praxis, wherein knower and
known, the
universal self and the universal medium, become as one.
384. One must leave the brain
behind, with its trinitarian associations, in order to achieve oneness
between
the universal self, or lungs, and the universal medium, or air.
385. The ears are a better
pointer to supreme being than ever the brain could be, for the ears are
germane
to primal being and thus the necessary idealistic precondition of
supreme
being.
386. Really, the brain can all too easily become an
end-in-itself, either with regard to the pseudo-fundamentalism of the
Father,
or emotional aspect thereof, or with regard to the
pseudo-transcendentalism of
the Holy Ghost, or spiritual aspect thereof, the Son functioning as a
pointer,
depending on His perceived denominational status, in either direction.
387. Hence rather than being a stepping-stone to the
lungs, the brain too easily becomes an obstacle to true spirituality,
confining
its devotees to the purgatorial heaven of the Holy Spirit (in
Catholicism) or
to the purgatorial 'hell' of the Father (in Protestantism).
388. Neither Catholics nor Protestants are directly
destined for transcendentalist or fundamentalist salvations, since
Christianity
'fights shy' of both genuine Heaven and genuine Hell, the lungs and the
heart,
in the interests of its own purgatorial integrity in the brain.
389. To achieve either a
genuine Heaven or a genuine Hell, one would have to abandon
Christianity,
effectively converting from the brain to the lungs and/or heart, as the
case
may be.
390. Since materialism is
premised upon elemental particles, the most basic subatomic structure,
it
should be logically possible to distinguish between four different
kinds of
materialism, viz. the metachemical, the metaphysical, the chemical, and
the
physical.
391. Metachemical materialism, rooted in elemental
photon/photino particles, is the per
se manifestation of
materialism, and contrasts with the metaphysical materialism of
elemental
proton/ protino particles.
392. Chemical materialism, rooted in elemental
electron/electrino particles, contrasts with the physical materialism
of
elemental neutron/neutrino particles.
393. Since idealism is premised upon elemental
wavicles, the most advanced subatomic structure, it should be logically
possible to distinguish between four different kinds of idealism, viz.
the
metaphysical, the metachemical, the physical, and the chemical.
394. Metaphysical idealism, centred in elemental
proton/protino wavicles, is the per
se manifestation of
idealism, and contrasts with the metachemical idealism of
photon/photino
wavicles.
395. Physical idealism,
centred in elemental neutron/neutrino wavicles, contrasts with the
chemical
idealism of elemental electron/electrino wavicles.
396. Since realism is
premised upon molecular particles, the less (relative to least) basic
subatomic
structure, it should be possible to distinguish between four kinds of
realism,
viz. chemical, physical, metachemical, and metaphysical.
397. Chemical realism, rooted in molecular
electron/electrino particles, is the per
se manifestation of realism,
and contrasts with the physical realism of molecular neutron/neutrino
particles.
398. Metachemical realism, rooted in molecular
photon/photino particles, contrasts with the metaphysical realism of
molecular
proton/protino particles.
399. Since naturalism is
premised upon molecular wavicles, the more (relative to most) advanced
subatomic structure, it should be logically possible to distinguish
between
four kinds of naturalism, viz. physical, chemical, metaphysical, and
metachemical.
400. Physical naturalism, centred in molecular
neutron/neutrino wavicles, is the per
se manifestation of
naturalism, and contrasts with the chemical naturalism of molecular
electron/electrino wavicles.
401. Metaphysical naturalism,
centred in molecular proton/protino wavicles, contrasts with the
metachemical
naturalism of molecular photon/photino wavicles.
402. Since science is
materialist,
we should distinguish the metachemical materialism of cosmology from
the
metaphysical materialism of ontology, further distinguishing each of
these from
the chemical materialism of chemistry and the physical materialism of
physics.
403. Since religion is
idealist, we should distinguish the metaphysical idealism of
transcendentalism
from the metachemical idealism of fundamentalism, further
distinguishing each
of these from the physical idealism of nonconformism and the chemical
idealism
of humanism.
404. Since politics is
realist, we should distinguish the chemical realism of
parliamentarianism from
the physical realism of republicanism, further distinguishing each of
these
from the metachemical realism of authoritarianism and the metaphysical
realism
of totalitarianism.
405. Since economics is
naturalist, we should distinguish the physical naturalism of capitalism
from
the chemical naturalism of socialism, further distinguishing each of
these from
the metaphysical naturalism of corporatism and the metachemical
naturalism of
feudalism.
406. Science is always associated, in its subatomic
basis, with elemental particles, whereas religion can only be
subatomically
associated with elemental wavicles.
407. Politics is always associated, in its subatomic
basis, with molecular particles, whereas economics can only be
subatomically
associated with molecular wavicles.
408. From the most
genuinely materialist science of cosmology to the least genuinely
materialist
science of ontology via the more (relative to most) genuinely
materialist
science of chemistry and the less (relative to least) genuinely
materialist
science of physics.
409. From the most genuinely idealist religion of
transcendentalism to the least genuinely idealist religion of
fundamentalism via
the more (relative to most) genuinely idealist religion of
nonconformism and
the less (relative to least) genuinely idealist religion of humanism.
410. From the most genuinely realist politics of
parliamentarianism to the least genuinely realist politics of
republicanism via
the more (relative to most) genuinely realist politics of
authoritarianism and
the less (relative to least) genuinely realist politics of
totalitarianism.
411. From the most genuinely naturalist economics of
capitalism to the least genuinely naturalist economics of socialism via
the
more (relative to most) genuinely naturalist economics of corporatism
and the
less (relative to least) genuinely naturalist economics of feudalism.
412. To metachemically descend, along the space-time
continuum of 'falling fire', from the materialism of cosmology to the
idealism
of fundamentalism via the realism of authoritarianism and the
naturalism of
feudalism.
413. To metaphysically ascend, along the time-space
continuum of 'rising air', from the materialism of ontology to the
idealism of
transcendentalism via the realism of totalitarianism and the naturalism
of
corporatism.
414. To chemically descend, along the volume-mass
continuum of 'falling water', from the materialism of chemistry to the
idealism
of humanism via the realism of parliamentarianism and the naturalism of
socialism.
415. To physically ascend, along the mass-volume
continuum of 'rising vegetation', from the materialism of physics to
the
idealism of nonconformism via the realism of republicanism and the
naturalism
of capitalism.
416. To metachemically descend, in spatial space,
from the materialism of elemental photon particles to the idealism of
elemental
photon wavicles via the realism of molecular photon particles and the
naturalism of molecular photon wavicles.
417. To metachemically descend, in repetitive time,
from the materialism of elemental photino particles to the idealism of
elemental photino wavicles via the realism of molecular photino
particles and
the naturalism of molecular photino wavicles.
418. To metaphysically
ascend, in sequential time, from the materialism of elemental proton
particles
to the idealism of elemental proton wavicles via the realism of
molecular
proton particles and the naturalism of molecular proton wavicles.
419. To metaphysically ascend, in spaced space, from
the materialism of elemental protino particles to the idealism of
elemental
protino wavicles via the realism of molecular protino particles and the
naturalism of molecular protino wavicles.
420. To chemically descend,
in volumetric volume, from the materialism of elemental electron
particles to
the idealism of elemental electron wavicles via the realism of
molecular
electron particles and the naturalism of molecular electron wavicles.
421. To chemically descend, in massed mass, from the
materialism of elemental electrino particles to the idealism of
elemental
electrino wavicles via the realism of molecular electrino particles and
the
naturalism of molecular electrino wavicles.
422. To physically ascend,
in massive mass, from the materialism of elemental neutron particles to
the
idealism of elemental neutron wavicles via the realism of molecular
neutron
particles and the naturalism of molecular neutron wavicles.
423. To physically ascend,
in voluminous volume, from the materialism of elemental neutrino
particles to
the idealism of elemental neutrino wavicles via the realism of
molecular
neutrino particles and the naturalism of molecular neutrino wavicles.
424. Just as the space-time continuum of 'falling
fire' is from photon sensuality to photino sensibility, as from eyes to
heart,
so the time-space continuum of 'rising air' is from proton sensuality
to
protino sensibility, as from ears to lungs.
425. Just as the volume-mass continuum of 'falling
water' is from electron sensuality to electrino sensibility, as from
tongue to
womb, so the mass-volume continuum of 'rising vegetation' is from
neutron
sensuality to neutrino sensibility, as from phallus to brain.
426. One could distinguish the sensual part of the
space-time continuum from its sensible part on the basis of an
autocratic/aristocratic divide.
427. One could distinguish the sensual part of the
time-space continuum from its sensible part on the basis of a
theocratic/meritocratic divide.
428. One could distinguish the sensual part of the
volume-mass continuum from its sensible part on the basis of a
democratic/bureaucratic divide.
429. One could distinguish the sensual part of the
mass-volume continuum from its sensible part on the basis of a
technocratic/plutocratic divide.
430. To contrast the
spatial space of autocracy with the repetitive time of aristocracy, as
one
would contrast photons with photinos in the barbarism of 'falling fire'.
431. To contrast the
sequential time of theocracy with the spaced space of meritocracy, as
one would
contrast protons with protinos in the culture of 'rising air'.
432. To contrast the
volumetric volume of democracy with the massed mass of bureaucracy, as
one
would contrast electrons with electrinos in the civilization of
'falling
water'.
433. To contrast the
massive mass of technocracy with the voluminous volume of plutocracy,
as one
would contrast neutrons with neutrinos in the nature of 'rising
vegetation'.
434. One could say that whereas autocracy embraces
'falling fire' through the eyes, aristocracy embraces it through the
heart.
435. One could say that whereas theocracy embraces
'rising air' through the ears, meritocracy embraces it through the
lungs.
436. One could say that whereas democracy embraces
'falling water' through the tongue, bureaucracy embraces it through the
womb.
437. One could say that whereas technocracy embraces
'rising vegetation' through the phallus, plutocracy embraces it through
the
brain.
438. To descend, along the
space-time continuum, from the diabolical sensuality of autocracy to
the
diabolical sensibility of aristocracy.
439. To ascend, along the
time-space continuum, from the divine sensuality of theocracy to the
divine sensibility
of meritocracy.
440. To descend, along the
volume-mass continuum, from the feminine sensuality of democracy to the
feminine sensibility of bureaucracy.
441. To ascend, along the
mass-volume continuum, from the masculine sensuality of technocracy to
the
masculine sensibility of plutocracy.
442. To distinguish the ruling-class nature, in
photons/photinos, of autocracy/aristocracy from the leading-class
nature, in
protons/protinos, of theocracy/meritocracy.
443. To distinguish the governing-class nature, in
electrons/electrinos, of democracy/bureaucracy from the
representing-class
nature, in neutrons/neutrinos, of technocracy/plutocracy.
444. The ruling-class nature of 'falling fire'
contrasts with the leading-class nature of 'rising air', as the Devil
with God,
or Hell with Heaven.
445. The governing-class nature of 'falling water'
contrasts with the representing-class nature of 'rising vegetation', as
woman
with man, or the world with purgatory.
446. To distinguish the rule of barbarism along the
space-time continuum from the leadership of culture along the
time-space
continuum, as one would distinguish fire from air, first from last.
447. To distinguish the governance of civilization
along the volume-mass continuum from the representation of nature along
the
mass-volume continuum, as one would distinguish water from vegetation,
second
from third.
448. In relation to time and space, on whichever
axis, both the ruling and leading classes are upper.
449. In relation to volume and mass, on whichever
axis, both the governing and representing classes are lower.
450. Strictly speaking, upper class equals upper
case, whereas lower class equals lower case, though in the interests of
stylistic accessibility I will persist with a more conventional usage
throughout the remainder of this text.
451. A society ruled by the ruling class will tend
to exclude the leading class, whereas a society lead by the leading
class will
tend to exclude the ruling class.
452. Man and woman can live with either the Devil or
God, but the Devil and God cannot, as a rule, live
with each other.
453. The triadic Beyond would be a society in which
there was a place, on separate tiers of sensible deliverance, for
bureaucrats,
plutocrats, and meritocrats, but no place for aristocrats.
454. Put differently, this means that whereas there
would be a place for two kinds of sensible lower class, there could
only be
room for one kind of sensible upper class - namely, the meritocracy.
455. I do not envisage the triadic Beyond as a
context of classlessness, since classlessness is a term which now
strikes me as
having an anarchic connotation, unworthy of structured societies.
456. I distinguish between a bureaucratic lower
class of the 'new earth', a plutocratic lower class of the 'new
purgatory', and
a meritocratic upper class of the 'new heaven'.
457. To envisage a
governing class brought low, a representative class raised up, and a
leading
class raised upon the latter's shoulders, as woman, man, and superman
achieve
their respective standings in the New Order of the triadic Beyond.
458. Is this not commensurate with a left brought
low, a right raised up, and an extreme right raised upon the latter's
shoulders
... as mass, volume, and space go forward into Eternity on the most
sensible
terms, and at the expense, needless to say, of time?
459. One thing it is not
commensurate with is fascism, or the extreme right-wing bias of 'rising
air'
alone.
460. Nor, of course, is it
commensurate with feudalism, or the extreme left-wing bias of 'falling
fire'
alone.
461. Rather, it is commensurate with Social
Transcendentalism, or the simultaneous existence, within a triadic
framework,
of humanist left-wing, nonconformist right-wing, and transcendentalist
extreme
right-wing idealistic alternatives.
462. This contrasts with the sort of British
pluralism which allows for the simultaneous existence of extreme
left-wing,
left-wing, and right-wing alternatives, in whatever context, but
effectively
excludes the Extreme Right, especially in religion.
463. Such a system constrains woman and man to the
Devil, and thus precludes their alliance, in an alternative framework,
with
God, in what I am wont to regard as 'Kingdom Come', the Social
Transcendentalist 'Kingdom' (Centre) of
the Triadic Beyond.
464. It is for the People
to decide whether or not they want to realign themselves, as men and
women,
with God, or remain enslaved to the Devil.
465. Such a decision can only be made
democratically, in accordance with the will of the self-appointed
champion and
prophet of the Social Transcendentalist Beyond, who regards himself as
effectively corresponding to a Second Coming/True World Messiah.
466. From the metachemical devility of fiery doing
to the metaphysical divinity of airy being via the chemical femininity
of
watery giving and the physical masculinity of vegetative taking.
467. From the diabolic doing of metachemistry to the
divine being of metaphysics via the feminine giving of chemistry and
the
masculine taking of physics.
468. From the metachemistry
of art to the metaphysics of music via the chemistry of dance and the
physics
of sculpture.
469. To contrast the
metachemical fieriness of art with the metaphysical airiness of music,
further contrasting
each of these with the chemical fluidity of dance and the physical
solidity of
sculpture.
470. To distinguish, within
a metachemical/metaphysical antithesis, the noumenal objectivity of
dresses
(cassocks, gowns, etc.) from the noumenal subjectivity of boilersuits
and/or
zippersuits.
471. To distinguish, within
a chemical/physical antithesis, the phenomenal objectivity of skirts
from the
phenomenal subjectivity of trousers (denims, cords, etc.).
472. To fall from dresses to skirts within the
metachemical/chemical
axes of 'falling fire/water', but to rise from trousers to zippersuits
within
the physical/metaphysical axes of 'rising vegetation/air'.
473. To devolve, within the
space-time continuum of metachemistry, from flounced dresses to tapered
dresses, as from divergence to convergence in noumenal objectivity.
474. To evolve, within the
time-space continuum of metaphysics, from boilersuits to zippersuits,
as from
divergence to convergence in noumenal subjectivity.
475. To devolve, within the
volume-mass continuum of chemistry, from flounced skirts to tapered
skirts, as
from divergence to convergence in phenomenal objectivity.
476. To evolve, within the
mass-volume continuum of physics, from flared trousers to tapered
trousers, as
from divergence to convergence in phenomenal subjectivity.
477. In all the four main
sartorial contexts named above, the passage from divergence to
convergence is
akin to a deliverance from sensuality to sensibility, vice to virtue,
sin to
grace.
478. To be delivered from the metachemical
sensuality of that which is objectively divergent in spatial space to
the
metachemical sensibility of that which is objectively convergent in
repetitive
time, as from the eyes to the heart.
479. To be delivered from the metaphysical
sensuality of that which is subjectively divergent in sequential time
to the
metaphysical sensibility of that which is subjectively convergent in
spaced
space, as from the ears to the lungs.
480. To be delivered from the chemical sensuality of
that which is objectively divergent in volumetric volume to the
chemical
sensibility of that which is objectively convergent in massed mass, as
from the
tongue to the womb.
481. To be delivered from the physical sensuality of
that which is subjectively divergent in massive mass to the physical
sensibility of that which is subjectively convergent in voluminous
volume, as
from the phallus to the brain.
482. To descend, in sensuality, from the barbarity
of objective divergence through metachemistry to the civility of
objective
divergence through chemistry, as from super-unnature to outer unnature,
but to
descend, in sensibility, from the barbarity of objective convergence
through
metachemistry to the civility of objective convergence through
chemistry, as
from sub-unnature to inner unnature.
483. To ascend, in sensuality, from the nature
(mundaneness) of subjective divergence through physics to the culture
of
subjective divergence through metaphysics, as from outer nature to
subnature,
but to ascend, in sensibility, from the nature of subjective
convergence
through physics to the culture of subjective convergence through
metaphysics,
as from inner nature to supernature.
484. Barbarity can lead to civility, as the Devil to
woman, but both alike are objective, and therefore opposed to the
subjectivity
of nature and culture.
485. Nature can lead to culture, as man to God, but
both alike are subjective, and therefore beyond the objectivity of
barbarism
and civilization.
486. Barbarism is against culture, as the Devil
against God, while civilization is against nature, as woman against man.
487. Man is more pro-God, whether in sensuality or
sensibility, than against woman, while God is more pro-Himself, whether
in
sensuality or sensibility, than against the Devil.
488. Only that which is primarily objective, like
fire and water, can be against anything, the former against air, the
latter
against vegetation.
489. Vegetation is masculine whether it strives, in
sensuality, towards the sun or, in sensibility, towards the air.
490. In the first instance,
we have outer nature striving towards subnature; while, in the second
instance,
we have inner nature striving towards supernature.
491. Water is feminine whether it falls, in
sensuality, towards the sea or, in sensibility, towards the earth.
492. In the first instance,
we have outer unnature paradoxically falling towards super-unnature
(reflected
stars); while, in the second instance, we have inner unnature
paradoxically falling
towards sub-unnature (planetary core).
493. To equate the space-time axis of 'falling fire'
with the Behind, whether in sensuality (space) or in sensibility (time).
494. To equate the time-space axis of 'rising air'
with the Beyond, whether in sensuality (time) or in sensibility (space).
495. Hence space-time is behind volume-mass, as fire
is behind water, whereas time-space is beyond mass-volume, as air is
beyond
vegetation.
496. Both volume-mass and mass-volume are akin to
limbos in between the hell of space-time and the heaven of time-space.
497. Volume-mass is a feminine limbo and mass-volume
a masculine limbo, the former appertaining to the world of 'falling
water' and
the latter appertaining to the purgatory of 'rising vegetation'.
498. Really, one might be forgiven for reversing the
above parallels, so that the volume-mass continuum of 'falling water'
is
identified with Purgatory and the mass-volume continuum of 'rising
vegetation'
with the World; though this would not be consistent with my habitual
identification of purgatory with man and of the world with woman.
499. Nevertheless, a rational consideration of the
matter would suggest that water was more purgatorial than worldly, and
vegetation, by contrast, more worldly than purgatorial.
500. In which case, one would be inclined to
identify the feminine with Purgatory and the masculine with the World,
the
former appertaining to the 'falling water' of volume-mass chemistry and
the
latter to the 'rising vegetation' of mass-volume physics.
501. Both Purgatory and the World would, however, be
contexts of limbo in between Hell and Heaven, the former appertaining
to the
'falling fire' of space-time metachemistry, and the latter appertaining
to the
'rising air' of time-space metaphysics.
502. If Purgatory is feminine, then it would be
closer to Hell than to Heaven, bearing in mind the objective connection
between
water and fire.
503. If the World is masculine, then it would be
closer to Heaven than to Hell, bearing in mind the subjective
connection
between vegetation and air.
504. Purgatory is the limbo that, being feminine,
borders on Hell, whereas the World is the limbo that, being masculine,
borders
on Heaven.
505. There is a sense in which the molecular
contexts of realism and naturalism correspond to alternative kinds of
limbo in
between the elemental contexts of materialism and idealism.
506. This would be in
relation to any given axis, whether in sensuality or in sensibility,
rather than
with regard to dissimilar axes, continuums, or whatever.
507. In such fashion, it could be maintained that
politics and economics are as alternative kinds of limbo in between
science and
religion, the former effectively hellish and the latter heavenly.
508. Certainly science corresponds to the objective
first thing and religion to the subjective last thing, with an
elemental
particle/wavicle distinction between the two extremes on whatever plane.
509. To distinguish the
photon metachemistry of primal doing from the photino metachemistry of
supreme
doing, as one descends through the elemental/molecular subdivisions of
spatial
space to the elemental/molecular subdivisions of repetitive time on the
basis
of barbarous (hellish) manifestations of materialism, realism,
naturalism, and
idealism.
510. To distinguish the
proton metaphysics of primal being from the protino metaphysics of
supreme
being, as one ascends through the elemental/molecular subdivisions of
sequential time to the elemental/molecular subdivisions of spaced space
on the
basis of cultural (heavenly) manifestations of materialism, realism,
naturalism, and idealism.
511. To distinguish the electron chemistry of primal
giving from the electrino chemistry of supreme giving, as one descends
through
the elemental/molecular subdivisions of volumetric volume to the
elemental/molecular subdivisions of massed mass on the basis of
civilized
(purgatorial) manifestations of materialism, realism, naturalism, and
idealism.
512. To distinguish the
neutron physics of primal taking from the neutrino physics of supreme
taking,
as one ascends through the elemental/molecular subdivisions of massive
mass to
the elemental/molecular subdivisions of voluminous volume on the basis
of
natural (worldly) manifestations of materialism, realism, naturalism,
and
idealism.
513. To devolve, within the superfemininity of
sensual metachemistry, from the materialism of elemental photon
particles to
the idealism of elemental photon wavicles via the realism of molecular
photon particles
and the naturalism of molecular photon wavicles, as from alpha-most to
alpha-least via alpha-more (relative to most) and alpha-less (relative
to
least) manifestations of spatial space.
514. To devolve, within the subfemininity of
sensible metachemistry, from the materialism of elemental photino
particles to
the idealism of elemental photino wavicles via the realism of molecular
photino
particles and the naturalism of molecular photino wavicles, as from
omega-least
to omega-most via omega-less (relative to least) and omega-more
(relative to
most) manifestations of repetitive time.
515. To evolve, within the submasculinity of sensual
metaphysics, from the materialism of elemental proton particles to the
idealism
of elemental proton wavicles via the realism of molecular proton
particles and
the naturalism of molecular proton wavicles, as from alpha-most to
alpha-least
via alpha-more (relative to most) and alpha-less (relative to least)
manifestations of sequential time.
516. To evolve, within the supermasculinity of
sensible metaphysics, from the materialism of elemental protino
particles to
the idealism of elemental protino wavicles via the realism of molecular
protino
particles and the naturalism of molecular protino wavicles, as from
omega-least
to omega-most via omega-less (relative to least) and omega-more
(relative to
most) manifestations of spaced space.
517. To devolve, within the anti-femininity of
sensual chemistry, from the materialism of elemental electron particles
to the
idealism of elemental electron wavicles via the realism of molecular
electron
particles and the naturalism of molecular electron wavicles, as from
alpha-most
to alpha-least via alpha-more (relative to most) and alpha-less
(relative to
least) manifestations of volumetric volume.
518. To devolve, within the pro-femininity of
sensible chemistry, from the materialism of elemental electrino
particles to
the idealism of elemental electrino wavicles via the realism of
molecular
electrino particles and the naturalism of molecular electrino wavicles,
as from
omega-least to omega-most via omega-less (relative to least) and
omega-more
(relative to most) manifestations of massed mass.
519. To evolve, within the anti-masculinity of sensual
physics, from the materialism of elemental neutron particles to the
idealism of
elemental neutron wavicles via the realism of molecular neutron
particles and
the naturalism of molecular neutron
wavicles, as from alpha-most to alpha-least via alpha-more (relative to
most)
and alpha-less (relative to least) manifestations of massive mass.
520. To evolve, within the pro-masculinity of
sensible physics, from the materialism of elemental neutrino particles
to the
idealism of elemental neutrino wavicles via the realism of molecular
neutrino
particles and the naturalism of molecular neutrino wavicles, as from
omega-least to omega-most via omega-less (relative to least) and
omega-more
(relative to most) manifestations of
voluminous volume.
521. To contrast the alpha of sensuality with the
omega of sensibility, as one would contrast evil with good, or virtue
with
vice, or sin with grace, or freedom with devotion.
522. To fall from the eyes
to the heart on the space-time continuum of metachemical barbarity, but
to rise
from the ears to the lungs on the time-space continuum of metaphysical
culture.
523. To fall from the tongue to the womb on the
volume-mass continuum of chemical civility, but to rise from the
phallus to the
brain on the mass-volume continuum of physical nature.
524. To contrast the
spatial space of the eyes with the repetitive time of the heart, but
the
sequential time of the ears with the spaced space of the lungs.
525. To contrast the
volumetric volume of the tongue with the massed mass of the womb, but
the
massive mass of the phallus with the voluminous volume of the brain.
526. To fall in the
objectivity of unconsciousness, but to rise in the subjectivity of
consciousness, whether with regard to the noumenal or phenomenal
manifestations
thereof.
527. The objectivity of
unconsciousness, or of the unconscious in one or another of its
manifestations,
makes for a selfless disposition, as in the cases of the diabolic and
the
feminine.
528. The subjectivity of
consciousness, or of the conscious in one or another of its
manifestations,
makes for a selfish disposition, as in the cases of the masculine and
the
divine.
529. The selflessness,
through unconscious objectivity, of fire and water contrasts with the
selfishness, through conscious subjectivity, of vegetation and air.
530. To fall, in the
space-time continuum of metachemistry, from the sensual selflessness of
the
eyes to the sensible selflessness of the heart, as from superfeminine
to
subfeminine.
531. To rise, in the
time-space continuum of metaphysics, from the sensual selfishness of
the ears
to the sensible selfishness of the lungs, as from submasculine to
supermasculine.
532. To fall, in the
volume-mass continuum of chemistry, from the sensual selflessness of
the tongue
to the sensible selflessness of the womb, as from anti-feminine to
pro-feminine.
533. To rise, in the
mass-volume continuum of physics, from the sensual selfishness of the
phallus
to the sensible selfishness of the brain, as from anti-masculine to
pro-masculine.
534. It is not that the selfless is bad or the
selfish good; on the contrary, both attributes appertain to either
sensuality
or sensibility.
535. The selfless is either
of Hell or purgatory, the Devil or woman, whereas the selfish is either
of the
world or Heaven, man or God.
536. The selfishness of God (the Holy Spirit of
Heaven) is alone commensurate with supreme being,
for
it
is the superconscious subjectivity of unity between the universal
self, or
lungs, and the universal medium, or air.
537. The superman is alone divinely selfish, and
thus the most subjective of beings.
538. The superman's subjectivity derives from the
superconsciousness which is established through unity of his universal
self
with the universal medium.
539. Ultimately, our spiritual consciousness derives
from the air we breathe, since that alone is superconscious.
540. The brain is only intellectually conscious.
541. Thought is the 'spirit' (mind) of the brain,
and contrasts with both the emotional consciousness (soul) of the blood
and the
spiritual consciousness (spirit) of the air.
542. Since both blood and
air pass through the brain, the latter is also subject to emotional and
spiritual manifestations of consciousness.
543. Such emotional and spiritual manifestations of
consciousness are akin to the Father and the Holy Spirit either side of
the
Son, Who is of course commensurate with intellectual consciousness, or
mind.
544. It is because the brain is host to two marginal
types of consciousness as well as to its own capacity for intellect ...
that it
is the one of which the three deities, or manifestations of
consciousness, are
pertinent.
545. Dreams are what happen when the intellectual
cynosure of the brain withdraws from the scene, leaving the two extreme
protagonists to 'fight it out' in a tussle between soul and spirit, the
former
animated, in seemingly anarchic or haphazard fashion, by the latter.
546. Thus it could be said that, with the withdrawal
of the Son from consciousness with sleep, the Holy Spirit animates the
Father,
thereby giving rise to dreams, the psychic fieriness fanned by the
spirit.
547. Thus dreams are no more strictly of the brain
than emotions or awareness. On the
contrary, the brain becomes, with sleep, the arena in which the soul
and the
spirit enter into immortal struggle.
548. The cynosure of the
soul is not the brain but the heart, from which organ blood is pumped
around
the body (including the brain).
549. Likewise, the cynosure of the spirit is not the
brain but the lungs, through which organ air enters the body (including
the
brain).
550. The heart and the
lungs are akin, in sensibility, to the Devil and God, whereas the blood
and the
air are akin, in sensibility, to Hell and Heaven.
551. The brain is akin to the man (Christ) of
sensibility, whereas thought is akin to the world in sensibility.
552. The womb is akin to the woman (Mother) of
sensibility, whereas children are akin to purgatory in sensibility.
553. Children are only purgatorial so long as they
are in the womb, where they are enveloped by fluid.
554. Outside the womb,
children regress towards Hell, which is to say, the space-time
continuum of
'falling fire', wherein the eyes and the heart are the principal
organs, the
former in relation to optical curiosity vis-à-vis the world generally,
the
latter in relation to familial love.
555. The space-time
continuum is the principal axis of childhood, one to which women are
drawn, as
to their metachemical source in the Devil.
556. Men are much less suited to looking after
children than women, given their mass-volume disposition, in the world,
towards
'rising vegetation'.
557. The attraction of Hell
over purgatory, or of the Devil over woman, will always be stronger
than the
contrasting attraction of the world and/or man, given the objective
correlations which exist between the metachemical and the chemical,
viz. fire
and water.
558. I have spoken of the barbarism of
metachemistry, or of metachemical barbarity, but one could just as
logically
gravitate from the general to the particular and speak of barbarous
metachemistry in connection with the materialism of elemental
photon/photino
particles.
559. Thus to distinguish the barbarous metachemistry
of elemental photon/photino particles from civilized, natural, and
cultural
manifestations of metachemistry in connection with realist, naturalist,
and
idealist subdivisions of space-time.
560. Likewise, to distinguish the barbarous
metaphysics of elemental proton/protino particles from civilized,
natural, and
cultural manifestations of metaphysics in connection with realist,
naturalist,
and idealist subdivisions of time-space.
561. Similarly, to distinguish the barbarous
chemistry of elemental electron/electrino particles from civilized,
natural,
and cultural manifestations of chemistry in connection with realist,
naturalist, and idealist subdivisions of volume-mass.
562. Finally, to distinguish the barbarous physics
of elemental neutron/neutrino particles from civilized, natural, and
cultural
manifestations of physics in connection with realist, naturalist, and
idealist
subdivisions of mass-volume.
563. Clearly, the barbarous subdivision of any given
axis, or continuum, is always materialist, and hence scientific;
whereas the
civilized subdivision thereof is always realist, and hence political;
the
natural subdivision thereof always naturalist, and hence economic; and
the
cultural subdivision thereof always idealist, and hence religious.
564. Thus to devolve metachemically from the
barbarity of cosmology to the culture of fundamentalism via the
civility of
authoritarianism and the nature of feudalism.
565. Thus to evolve metaphysically from the
barbarity of ontology to the culture of transcendentalism via the
civility of
totalitarianism and the nature of corporatism.
566. Thus to devolve chemically from the barbarity
of chemistry to the culture of humanism via the civility of
parliamentarianism
and the nature of socialism.
567. Thus to evolve physically from the barbarity of
physics to the culture of nonconformism via the civility of
republicanism and
the nature of capitalism.
568. The materialism of
barbarous metachemistry, metaphysics, chemistry, and physics ... is
premised
upon the elemental element/elementino particle.
569. The realism of
civilized metachemistry, metaphysics, chemistry, and physics ... is
premised
upon the molecular element/elementino particle.
570. The naturalism of
natural metachemistry, metaphysics, chemistry, and physics ... is
premised upon
the molecular element/elementino wavicle.
571. The idealism of
cultural metachemistry, metaphysics, chemistry, and physics ... is
premised
upon the elemental element/elementino wavicle.
572. Materialism is barbarous because it appertains
to the most basic/least advanced element/elementino.
573. Realism is civilized because it appertains to
the more (relative to most) basic/less (relative to least) advanced
element/elementino.
574. Naturalism is natural because it appertains to the
less (relative to least) basic/more (relative to most) advanced
element/elementino.
575. Idealism is cultural because it appertains to
the least basic/most advanced element/elementino.
576. The barbarous does,
the civilized gives, the natural takes, and the
cultural is.
577. Nevertheless, despite
these particular subdivisions of any given axis, metachemistry is
chiefly about
doing, metaphysics chiefly about being, chemistry chiefly about giving,
and
physics chiefly about taking.
578. Hence barbarism is the most characteristic
attribute of metachemistry, which is dominated by fire.
579. Likewise, culture is the most characteristic
attribute of metaphysics, which is liberated by air.
580. Similarly, civilization is the most
characteristic attribute of chemistry, which is governed by water.
581. Finally, nature (mundaneness and even, in a
certain worldly sense, philistinism) is the most characteristic
attribute of
physics, which is represented by vegetation.
582. A context such as metachemistry which, in its
fieriness, is overwhelmingly barbarous ... will only have
'quasi' manifestations of civility, nature, and culture, since these
latter
alternatives are still conditioned by doing.
583. A context such as metaphysics which, in its
airiness, is overwhelmingly cultural ... will only have
'quasi' manifestations of barbarity, nature, and civility, since these
latter
alternatives are still conditioned by being.
584. A context such as chemistry which, in its
fluidity, is overwhelmingly civilized ... will only have 'quasi'
manifestations
of nature, barbarity, and culture, since these latter alternatives are
still
conditioned by giving.
585. A context such as physics which, in its
solidity, is overwhelmingly natural ... will only have 'quasi'
manifestations
of civility, culture, and barbarity, since these latter alternatives
are still
conditioned by taking.
586. Just as the scientist is a barbarian, whether
genuinely (in relation to metachemistry) or spuriously (in relation to
some
'bovaryization' of science), so the priest is a divine, whether
genuinely (in
relation to metaphysics) or spuriously (in relation to some
'bovaryization' of
religion).
587. Just as the politician is a civilian, whether
genuinely
(in relation to chemistry) or spuriously (in relation to some
'bovaryization'
of politics), so the economist is a philistine, whether genuinely (in
relation
to physics) or spuriously (in relation to some 'bovaryization' of
economics).
588. From the 'falling fire' of summer to the
'rising air' of autumn via the 'falling water' of winter and the
'rising
vegetation' of spring.
589. From the season of the
Devil to the season of God via the season of woman and the season of
man.
590. Words are effectively molecular entities
composed of elemental components called characters.
591. Hence a word is, by definition, less scientific
or religious than political or economic, depending
whether it is printed or written.
592. Printed words correspond to molecular particles
and are therefore political, whereas written words correspond to
molecular
wavicles and are therefore economic.
593. Printed words are
feminine, whereas written words are masculine, the former objective and
the
latter subjective.
594. Normally we think of objects, particularly
artificial ones, as appertaining to materialism or as being
materialistic, but,
in reality, this is so only of certain categories of object.
595. Most objects are less
materialist than artificial forms of idealism, realism, and naturalism.
596. A television, for example, is largely an
artificial form of materialism as regards its screen and the contents
thereof,
but a radio is more an artificial form of idealism, given its appeal to
the
ears as opposed, like TV, to the eyes.
597. A computer is largely an artificial form of
realism as regards its disc and ability to process words/images, but a
compact-disc player is more an artificial form of naturalism, given its
cerebral-like introspection.
598. Thus to categorize objects
in terms of artificial manifestations of materialism, idealism,
realism, and
naturalism ... rather than simply as materialistic entities.
599. Some objects, being predominantly materialist
or idealist, are less phenomenal than noumenal, since they appertain
more to
space and/or time than to volume and/or mass.
600. Watches are decidedly noumenal objects in
relation to time, whereas light bulbs are noumenal in relation to space.
601. Central-heating radiators are decidedly phenomenal
objects in relation to volume, whereas chairs are phenomenal in
relation to
mass.
602. Some objects, like midis and multimedia
computers, are a compound of more than one element, and therefore
cannot be
categorized solely or even largely in terms of an artificial
manifestation of,
say, realism or naturalism.
603. Man is basically a composite entity derived
from a variety of elemental sources, and
combining
within these sensual elements the elementino achievements of
sensibility.
604. Thus Man (in the broadest sense) is torn
between diabolic, divine, feminine, and masculine alternatives and/or
components to greater or lesser degrees, depending on race, ethnicity,
class,
and gender.
605. To perceive an
objective correlation between barbarity and race on the one hand, that
of the
diabolic, but between civility and class on the other hand, that of the
feminine.
606. To conceive of a
subjective correlation between nature and gender on the one hand, that
of the
masculine, but between culture and ethnicity on the other hand, that of
the
divine.
607. Just as woman stems, in her femininity, from
the Devil, as civility from barbarity, so class stems from race.
608. Just as God stems, in His divinity, from man,
as culture from nature, so ethnicity stems from gender.
609. As a rule, woman is
more class-conscious than gender-conscious, whereas man is more
gender-conscious than class-conscious.
610. Christianity is, or should be, profoundly
gender-conscious, since it is man (Christ) that leads to God (the Holy
Spirit),
as vegetation to air.
611. A class-conscious society, like Britain, is one
that stems from race, as water from fire, and it will always be capable
of
returning to race again, should it feel under threat from, in
particular,
ethnic subversion.
612. Gender is less of a threat to class than
ethnicity, since gender will not be able to pursue ethnicity to any
appreciable
extent if class is sufficiently secure in a racial foundation.
613. In this regard, gender is akin to the 'XY'
chromosomal integrity of the male sex which, as in
614. The 'X' of the male chromosomal integrity will
remain isolated, in constrained gender, from the 'Y' of its divine
potential so
long as it is subjected to a double-edged objective assault in the form
of the 'XX'
chromosomes of free women, which is to say, women whose femininity is
not
isolated from the diabolic through Christian constraints.
615. The 'XX' chromosomal integrity of females is
akin to the double objectivity of fire and water, whereas the 'XY'
chromosomal
integrity of males is akin, despite the apparent negativity of the 'X',
to the
double subjectivity of vegetation and air.
616. Only when the watery 'X' of what is strictly
feminine has been isolated from the fiery 'X' of the Diabolic, will the
earthy
'X' of what is strictly masculine be able to aspire, through ethnicity,
towards
the airy 'Y' of the Divine.
617. The Divine requires a
masculine precondition, but the masculine must be in a position whereby
it can
aspire towards
the Divine, as man to the godly superman, because it is no longer
dominated by
both diabolic and feminine wills of fire/race and water/class.
618. Nevertheless, it is necessary to distinguish
between aspiring, as man, towards the superman ... and actually
becoming or
being the superman, since it is enough that some remain men in order
that
others may become God (in the supreme level of being).
619. Such men will stand above women, since it is
necessary to have men in between the supermen and women, so that the
latter may
know themselves in regard to men whose pledge is to guarantee the
superman.
620. The triadic Beyond would have a 'new purgatory'
of women in relation to an ultimate humanism, a 'new earth' of men in
relation
to an ultimate nonconformism, and a 'new heaven' of supermen in
relation to an
ultimate transcendentalism.
621. Effectively, the 'new purgatory' of the triadic
Beyond would be presided over by the ultimate woman (the Mary Child),
the 'new
earth' by the ultimate man (the Second Coming), and the 'new heaven' by
the
ultimate God (the Holy Spirit of Heaven).
622. In such a triadic Beyond, water, vegetation,
and air would be the elements in which woman, man, and God (the
superman)
achieved their sensible perfections in, respectively, mass, volume, and
space.
623. At present, God is
'beyond the pale' of that which is rooted in the Devil ... of 'falling
fire',
whether in sensuality (superfeminine) or sensibility (subfeminine),
which is to
say, whether with regard to the eyes or the heart.
624. Hence man is constrained by woman and the Devil
from aspiring towards God, his gender brought into effective disrepute
and
twisted away from the possibility of ethnicity by the twin pressures of
class
and race.
625. Such a diabolically-based system is just as
evident in those so-called religious societies whose various forms of
Creator-worship guarantee that 'falling fire' takes precedence over
'rising
air'.
626. Whether Creator-worship takes the form of the
Father, Allah, Jehovah, or the Clear Light, it is evident that 'falling
fire'
is being worshipped as God.
627. Yet God is as far removed from 'falling fire'
as it is possible to be, since He appertains, in His sensible
manifestation, to
the upper context of 'rising air', which is the last element to arise,
an
element preceded not by fire or water, the diabolic or the feminine,
but by
vegetation, and thus guaranteed by the masculine, and by the masculine
alone!
628. With her enhanced
capacity
to fall back on fire through either the eyes or the heart, woman puts
herself
in a dominating position over man, whose ability to attain to God is
severely
undermined in consequence!
629. Lacking self-respect for himself in both
masculine and divine terms, man increasingly succumbs to the Devil's
rule,
which operates via woman and her drive for equality.
630. What begins as a quest, by woman, for equality
of opportunity, ends in the unequal rule of the Devil over the world,
since the
'XY' chromosomal integrity which originally sanctioned democratic
liberalism is
taken over and subverted by the 'XX' integrity of fire/water, to the
detriment
of vegetation/air.
631. This unequal rule of the Devil takes many
forms, including that of so-called 'political correctness'.
632. Television, video,
cinema, and photography in general are other ways by means of which the
Devil
rules both men and, particularly, women.
633. One cannot deny women equality of opportunity
in a society dominated by such powerful media as cinema and television.
634. Hence, so long as such media continue to
dominate the world, equality of opportunity will follow as a logical
corollary,
and women will achieve a diabolic ascendancy over men through their
greater
exploitation of personality and looks.
635. The outer light of 'falling fire' will dominate
the world to the exclusion of God, constraining men to worshipful
deference
towards the Devil in the Superheathenism of 'false progress'.
636. Ultimately there is only one retort to the Devil's
rule of contemporary film-obsessed society: drugs.
637. Drugs are the only means powerful enough by
which the dominance of filmic barbarism can be countered, and it is for
this
reason that certain categories of drug would have an official place in
the
triadic Beyond to which this self-styled architect of 'Kingdom Come'
messianically subscribes.
638. I allude, in particular, to the applicability
of certain drugs to the bottom and middle tiers of this projected
triadic
Beyond, the 'new purgatory' of ultimate humanism, and the 'new
earth/world' of
ultimate nonconformism.
639. The third and highest
tier of the triadic Beyond, having reference to the 'new heaven' of
ultimate
transcendentalism, would be above drugs, since the superman's cultural
guarantor of the Holy Spirit of Heaven, or supreme level of being,
would be
transcendental meditation.
640. I should like to distinguish between the
applicability of injected and/or swallowed drugs to the 'new purgatory'
and the
applicability of smoked and/or snorted drugs to the 'new earth' of the
triadic
Beyond.
641. This is to distinguish between a feminine, or
watery, approach to drug ingestion and a masculine, or earthy, one, the
former
having greater applicability to an ultimate humanism and the latter to
an ultimate
nonconformism.
642. In either case, it could be argued that the
applicability of drugs to the bottom and middle tiers of the triadic
Beyond
would correspond to a 'resurrection of the Dead', insofar as a
synthetic
parallel to the 'afterlife' experiences of the grave is concerned.
643. Such a synthetic parallel to the visionary
effects of cerebral decomposition would be commensurate with Eternity,
and thus
the attainment of Eternal Life conceived in relation to feminine
(purgatorial)
and masculine (worldly) afterlife experiences.
644. The attainment of Eternal Life conceived in
relation to supermasculine (divine) experiences would, of course, be
commensurate with meditation in the 'new heaven', the third and highest
tier of
the triadic Beyond.
645. Hence we have before us the prospect of three
simultaneous eternities - two of which would be contemplative and one
meditative.
646. To contrast the objective contemplation of the
'new purgatory' with both the subjective contemplation of the 'new
earth' and
the subjective meditation of the 'new heaven', as one would contrast
woman with
both man and superman.
647. Thus to affirm a 'Superchristian' structure in
which the subjectivities of man and superman are raised above the
objectivity
of woman, as voluminous volume and spaced space achieve an ascendancy
over
massed mass.
648. That which is currently low (phenomenal), as
man, will be raised up towards the superman, whereas that which is
currently
high (noumenal), as devil, will be brought low towards woman.
649. Only by constraining the objectivity of woman
from noumenal (diabolic) to phenomenal (feminine) planes ... will it be
possible to expand the subjectivity of man from phenomenal (masculine)
to
noumenal (divine) planes.
650. The significance of drugs in the struggle
against the noumenal objectivity of the Devil cannot be underestimated,
though
their official endorsement as vehicles of eternal enlightenment for
woman and
man must await the dawn of 'Kingdom Come' in what I have described as
the triadic
Beyond.
651. The triadic Beyond can
only come to pass democratically, following the express wish of the
People to
be delivered, via Messianic auspices, from political and correlative
sovereignties to religious sovereignty.
652. For it is religious sovereignty that opens the
way to the triadic Beyond and confirms the establishment of 'Kingdom
Come', or
that which is centred in elemental wavicles.
653. With religious sovereignty the People will be
delivered from the secular 'sins' of the State, rooted in molecular
particles,
to the grace of self-realization in the triadic Beyond.
654. Religious sovereignty will confirm the right of
the People to contemplative and/or meditative self-realization in
regard to whichever
tier of the triadic Beyond is most applicable to their gender and/or
moral
standing.
655. The secular 'sins' of democratic sovereignty
would be borne by the organizational structure of the Second Coming,
the
self-styled architect of the triadic Beyond, in what would amount to a
'Christ-like sacrifice', enabling the People to go free of such 'sins'
for all
Eternity.
656. I have customarily called the organizational
structure which arises in connection with religious sovereignty, 'the
Centre',
and it is my belief that 'the Centre' would be obligated to serve the
People
with regard to the advancement of this sovereignty through the secular
sovereignties, scientific and economic no less than political, that had
been
democratically entrusted to it for that express purpose.
657. Thus 'the Centre' would supersede both the
Church (traditionally affiliated, in its Roman Catholic manifestation,
to
'Kingdom Gone') and the State, ecclesiastical tradition and secular
modernity,
in the interests of the right of the People to cultural
self-realization
through religious sovereignty.
658. This right of the People to cultural
self-realization is commensurate, so I maintain, with 'Kingdom Come',
and it
would mean that never again would they be worshipfully deferential, as
Christians, to external gods ... such as the Father, or Creator.
659. Such worshipful deference is germane to
'Kingdom Gone', the accommodation of religion to the authoritarian rule
of
monarchs, and it is something from which the People should be
delivered, via
the secular State, to its opposite - the Social Transcendentalist
Centre of
'Kingdom Come'.
660. Social Transcendentalism is indeed the name of
the religion that seeks the eclipse of Roman Catholicism, and the
deliverance
of the People, in consequence, from the rule of the Father/Creator.
661. For only when the People are released from
'Father Time' ... will they enter the eternity of the triadic Beyond,
wherein
new and ultimate forms of mass, volume, and space, commensurate with
woman, man,
and God, will reign supreme.
662. To contrast the public nature (apparent) of
objectivity with the private nature (essential) of subjectivity, as one
would
contrast fire and water with vegetation and air.
663. That which is public
is also collective, whereas that which is private is necessarily
individual.
664. The public, being
collective, is selfless, whereas the private, being individual, is
selfish.
665. To contrast the public nature of the diabolic
and the feminine with the private nature of the masculine and the
divine.
666. Diabolic collectivity is premised upon
elemental particles and feminine collectivity upon molecular particles,
the
former being public in noumenal terms and the latter so phenomenally.
667. Masculine individuality is premised upon
molecular wavicles and divine individuality upon elemental wavicles,
the former
being private in phenomenal terms and the latter so noumenally.
668. To contrast the
public, because collective, nature of science and politics with the
private, because
individual, nature of economics and religion.
669. Fascism and socialism, corresponding to fire
and water, are public ideologies, whereas liberalism and cent(e)rism,
corresponding to vegetation and air, are private.
670. Just as materialism is
diabolic and realism feminine, so naturalism is masculine and idealism
divine,
the former pair collective and the latter pair individual.
671. The selfless collectivity of particle-based
objectivity contrasts with the selfish individualism of wavicle-centred
subjectivity as devolution with evolution, the former public and the
latter
private.
672. Hence to devolve from the elemental particles
of 'falling fire' to the molecular particles of 'falling water', but to
evolve
from the molecular wavicles of 'rising vegetation' to the elemental
wavicles of
'rising air'.
673. To devolve, within collectivity, from
materialism to realism, the Devil to woman, but to evolve, within
individuality, from naturalism to idealism, man to God.
674. There is a loose sense in which the
relationship, in God, between lungs, consciousness, and air is
trinitarian,
with the lungs corresponding to a 'father', or ground of all being;
consciousness corresponding to a 'son', which
stems,
in a manner of speaking, from the ground; and air corresponding to a
'holy
spirit', which exists independently of the ground.
675. But this is solely
relative to the transcendental framework of God as a supreme level of
being,
and in no sense equivalent to the Christian Trinity or to God as primal
being.
676. In this respect, consciousness is akin to a
mediator between the lungs and the air, since God is only established
following
conscious unity between the universal self, or lungs, and the universal
medium,
or air, not simply through unconscious breathing.
677. Thus to be God ... the supreme (level of) being
... I must be conscious of my breathing and determined to remain
consciously
focused upon the lungs, thereby reaping the benefit of that enhanced
consciousness which is called the superconscious.
678. The superconscious is
the transcendent consciousness of one who has ascended into Heaven,
conscious
of nothing but the air he breathes through the will of the lungs.
679. The essence of such transcendent consciousness
is joy, which is the supreme being of the Holy Spirit of Heaven, whose
airy
lightness transforms ego-bound consciousness into superconsciousness.
680. He who ascends into the heaven of supreme being is superhuman, for he has
transcended the
consciousness of man through the superconsciousness of God.
681. There is nought higher than the superman, whose
superconsciousness is the goal of all spiritual striving.
682. He who is at one, through his superconscious,
with his universal self and the air it breathes ... knows the truth of
God and
the joy of Heaven.
683. The joy of Heaven is
the salvation that awaits he who is at peace with his universal self in
the
truth of God, whose divine power makes possible the heavenly glory.
684. He who makes his peace, through divine truth,
with his universal self, the lungs, is duly lifted up into Heaven in
superconscious awareness of supreme being.
685. For supreme being is
the joyful glory that awaits those who have become, through divine
truth,
superconscious, and thus of the elect in spirit.
686. The ascension of God
into Heaven, of superman into superconsciousness, is the redemption of
'rising
air' in supreme being, as truth is eclipsed by joy, the joyful glory of
the
Holy Spirit of Heaven.
687. Thus out of god the lungs-mind-spirit there
emerges the Holy Spirit of Heaven, which is the superconscious
resolution of
the superman.
688. The superman is a
meditative Transcendentalist, the most moral of all beings, whereas
man, when
religious, is a contemplative Nonconformist and woman a contemplative
Humanist.
689. Religion is always absolutely moral, because
centred in elemental wavicles.
690. Science, on the other hand, is always
absolutely immoral, because rooted in elemental particles.
691. Economics is always relatively moral, because
centred in molecular wavicles.
692. Politics, on the other hand, is always
relatively immoral, because rooted in molecular particles.
693. From the absolute
immorality of science to the absolute morality of religion via the
relative
immorality of politics and the relative morality of economics.
694. From the absolute
immorality of the Devil to the absolute morality of God via the
relative
immorality of woman and the relative morality of man.
695. From the absolute immorality of 'falling fire'
to the absolute morality of 'rising air' via the relative immorality of
'falling water' and the relative morality of 'rising vegetation'.
696. From the absolute
immorality of materialism to the absolute morality of idealism via the
relative
immorality of realism and the relative morality of naturalism.
697. From the absolute
immorality of noumenal objectivity to the absolute morality of noumenal
subjectivity via the relative immorality of phenomenal objectivity and
the
relative morality of phenomenal subjectivity.
698. From the absolute
immorality of barbarity to the absolute morality of culture via the
relative
immorality of civility and the relative morality of nature.
699. Just as fire and water share a common
immorality in the particle, so vegetation and air share a common
morality in
the wavicle.
700. Immorality, being particle-based, is always
objective, selfless, public, and collective, whereas morality, being
wavicle-centred, is always subjective, selfish, private, and individual.
701. To distinguish the
absolute immorality of elemental particles from the relative immorality
of
molecular particles, on the basis of crime and punishment.
702. To distinguish the
relative morality of molecular wavicles from the absolute morality of
elemental
wavicles, on the basis of sin and grace.
703. Crime stands to
punishment as barbarity to civility, or the Devil to woman, whereas sin
stands
to grace as nature to culture, or man to God.
704. To fall from crime to
punishment,
as from fire to water, but to rise from sin to grace, as from
vegetation to
air.
705. To contrast the
barbarity of crime with the civility of punishment, as one would
contrast
science with politics, or materialism with realism.
706. To contrast the nature
of sin with the culture of grace, as one would contrast economics with
religion, or naturalism with idealism.
707. Whatever the context, crime and punishment are
alike immoral, the former absolutely and the latter in relative terms.
708. Whatever the context,
sin and grace are alike moral, the former relatively and the latter in
absolute
terms.
709. There is no more any such thing as 'moral
punishment' than there's any such thing as 'immoral sin'.
All punishment is relatively immoral and all
sin relatively moral.
710. Science is a crime and
politics a punishment, whereas economics is a sin and religion a grace.
711. Likewise, the Devil is a
crime and woman a punishment, whereas man is a sin and God a grace.
712. Punishment is the redemption
of crime, as fire falls to water, whereas grace is the redemption of
sin, as
vegetation rises to air.
713. In similar vein, it
could be argued that politics is the redemption of science, as
barbarity falls
to civility, whereas religion is the redemption of economics, as nature
rises
to culture.
714. Certainly it is better to be feminine than
diabolic, relatively immoral than absolutely immoral, just as it is
better to
be divine than masculine, absolutely moral than relatively moral.
715. Obviously, crime and punishment, being
particle-based, are as germane to sensibility as to sensuality, where
they are
'inner' (centripetal) rather than 'outer' (centrifugal).
716. Similarly, sin and grace, being
wavicle-centred, are as germane to sensuality as to sensibility, where
they are
'outer' (centrifugal) rather than 'inner'
(centripetal).
717. We can therefore distinguish between the
'outer' crime and punishment of elements and the 'inner' crime and
punishment
of elementinos.
718. Likewise, we can distinguish between the
'outer' sin and grace of elements and the 'inner' sin and grace of
elementinos.
719. In general terms, crime appertains to 'falling
fire' and punishment to 'falling water', yet both axes or continuums
can be
subdivided not only in terms of sensuality and sensibility but also in
terms of
elemental particle/wavicle and molecular particle/wavicle options
respectively.
720. Again, sin appertains, in general terms, to
'rising vegetation' and grace to 'rising air', yet both axes or
continuums can
be subdivided not only in terms of sensuality and sensibility but also
in terms
of elemental particle/wavicle and molecular particle/wavicle options
respectively.
721. The barbarity of crime
is rooted in the doing of elemental particles, whereas the civility of
punishment is rooted in the giving of molecular particles.
722. The nature of sin is
centred in the taking of molecular wavicles, whereas the culture of
grace is
centred in the being of elemental wavicles.
723. Just as doing is never more genuinely barbarous
than when it appertains to the space-time continuum of 'falling fire',
so being
is never more genuinely cultural than when appertaining to the
time-space
continuum of 'rising air'.
724. Just as giving is never more genuinely
civilized than when it appertains to the volume-mass continuum of
'falling
water', so taking is never more genuinely natural than when
appertaining to the
mass-volume continuum of 'rising vegetation'.
725. The amoral person is
neither particularly immoral nor moral, objective or subjective, but
disposed,
on the contrary, to oscillate between selfless and selfish options.
726. People can be amoral as much in sensibility as
in sensuality, in elementinos as in elements.
727. Anyone, in noumenal contexts, from the
superwoman to the subwoman or from the subman to the superman, can be
amoral;
though it doesn't necessarily follow that everyone will be so.
728. Likewise anyone, in phenomenal contexts, from
the anti-woman to the pro-woman or from the anti-man to the pro-man,
can be
amoral; though it doesn't necessarily follow that everyone will
be so.
729. One should distinguish the moderate amorality
of one who oscillates between molecular alternatives from the extreme
amorality
of one whose oscillations are between elemental alternatives.
730. Moderate amorality is likely to be
characterized by an oscillation between political and economic
alternatives on
whatever plane.
731. Extreme amorality is likely to be characterized
by an oscillation between scientific and religious alternatives on
whatever
plane.
732. Nevertheless, I would expect moderate amorality
to be more characteristic of the phenomenal planes than of the noumenal
ones.
733. Conversely, I would expect extreme amorality to
be more characteristic of the noumenal planes than of the phenomenal
ones.
734. This is because the phenomenal planes are more
typified, in their greater relativity, by politics and economics, while
the
noumenal planes are more typified, in their greater absolutism, by
science and
religion.
735. The space-time
continuum, rooted in the absolute immorality of fire, will be ruled by
science,
and thus barbarity, in keeping with the photon/photino basis of doing.
736. The time-space continuum, centred in the absolute
morality of air, will be led by religion, and thus culture, in keeping
with the
proton/protino aspirations of being.
737. The volume-mass continuum, rooted in the
relative immorality of water, will be governed by politics, and thus
civility,
in keeping with the electron/electrino basis of giving.
738. The mass-volume continuum, centred in the
relative morality of vegetation, will be represented by economics, and
thus
nature, in keeping with the neutron/neutrino aspirations of taking.
739. I have already characterized the space-time
continuum of 'falling fire' in terms of an eyes-to-heart axis, but one
could
draw a more basic parallel, it seems to me, in regard to a
stellar-to-Venusian
axis.
740. Likewise, the
time-space continuum of 'rising air' could, besides being characterized
in
terms of an ears-to-lungs axis, be more basically defined in relation
to a
solar-to-Saturnian axis.
741. Similarly, the volume-mass continuum of
'falling water' could, besides being characterized in terms of a
tongue-to-womb
axis, be more basically defined in relation to a lunar-to-oceanic axis.
742. Finally, the mass-volume continuum of 'rising
vegetation' could, besides being characterized in terms of a
phallus-to-brain
axis, be more basically defined in relation to a terrestrial-to-Martian
axis.
743. Hence one would be
drawing diabolic parallels between the eyes and the stars in relation
to
spatial space, but between the heart and Venus in relation to
repetitive time
... where the space-time continuum was concerned.
744. Conversely, one would be drawing divine
parallels between the ears and the sun in relation to sequential time,
but
between the lungs and Saturn in relation to spaced space ... where the
time-space continuum was concerned.
745. Similarly, one would be drawing feminine
parallels between the tongue and the moon in relation to volumetric
volume, but
between the womb and the purgatorial aspect (watery) of the world in
relation
to massed mass ... where the volume-mass continuum was concerned.
746. Conversely, one would be drawing masculine
parallels between the phallus and the earthy aspect (vegetative) of the
world
in relation to massive mass, but between the brain and Mars in relation
to
voluminous volume ... where the mass-volume continuum was concerned.
747. Limbo is torn between Hell and Heaven ... as a
realm in which both fire and air share a common ethereal environment.
748. Thus Limbo is characterized by a combination of
diabolic and divine constituents within a broadly noumenal framework.
749. The World is torn between the earth and
purgatory ... as a realm in which both vegetation and water share a
common
corporeal environment.
750. Thus the World is characterized by a
combination of masculine and feminine constituents within a broadly
phenomenal
framework.
751. Both Limbo and the World are effectively amoral
contexts of compromise between contrary elements/elementinos.
752. The rejection of compromise between such
contrary elements/elementinos would put an end to both Limbo and the
World.
753. The result would be
akin to my projected triadic Beyond, in which the simultaneously
independent
co-existence of a 'new purgatory', a 'new earth', and a 'new heaven'
would
herald the dawn of Eternity.
754. Both the 'new purgatory' and the 'new earth'
would be beyond the World ... conceived as a compromise between
purgatory and
the earth, or feminine and masculine elements/elementinos.
755. The 'new heaven' would likewise be beyond Limbo
... conceived as a compromise between Heaven and Hell, or divine and
diabolic
elements/elementinos.
756. In the triadic Beyond, woman would be largely
if not exclusively independent of man and man ... independent of woman,
while
God would be independent of the Devil.
757. One might say that, in such a triadic Beyond, mass would be independent of volume,
volume
independent of mass, and space independent of time.
758. Crime would not have any place in a society in
which punishment had been transmuted, along with sin and grace, from
within the
New Order of Eternity.
759. The humanist
punishment of woman, the nonconformist sin of man, and the
transcendentalist
grace of the superman would all be beyond the criminal ravages of
'Father
Time'.
760. The supreme
transcendentalist grace of the superman would also be beyond the primal
transcendentalist grace of the subman, alias 'Satan Time'.
761. Those who still identify the Devil with 'the
Beast', or Satan, are self-deceiving shallow pates.
762. That which 'fell' from stellar to solar, from light
to fire, has reference to primal being, which is the submasculine
retort to the
primal doing of superfeminine precedence.
763. The submasculine context, being noumenally
subjective, is a sort of Subgod, which contrasts with the superfeminine
context
of what amounts, in its noumenal objectivity, to a Superdevil.
764. One can be saved, if godly, from Subgod to
Supergod, as from subman to superman, along the time-space continuum of
'rising
air', abandoning the ears for the lungs.
765. One can also be saved, if devilish, from
Superdevil to Subdevil, as from superwoman to subwoman, along the
space-time
continuum of 'falling fire', abandoning the eyes for the heart.
766. Whatever the salvational context, it should be
evident that the Devil preceded God and not God the Devil ... where
sensuality-based religious accounts of primal godhead are concerned.
767. By insisting that God
preceded the Devil, Who 'fell', as Satan, from Heaven, the Bible
demonstrates a
woeful ignorance of the moral distinction between stellar and solar
planes.
768. In fact, it effectively defers to superfeminine
precedence at the expense of the submasculine Fall,
thereby
making
a God out of the Devil (Jehovah) and a Devil out of God (Satan).
769. The Christian West inherited, via the Jews,
this same lie, in consequence of which a twisted concept of primal
divinity,
closer in character to the Clear Light of superfeminine primacy, became
standard procedure, to the detriment of what was more genuinely godly
in its
plenumous retort to vacuous precedent.
770. Granted that the solar plane, and thus the sun,
is of a divine rather than diabolic significance, it does not follow
that the
core of the earth corresponds to Hell, or that the Devil's realm is
below
ground.
771. On the contrary, that which, as molten core, is
beneath the planet's surface is pertinent to the mundane realm of the
earth in
general, having a positive charge that contributes towards the growth
of
vegetation.
772. In this respect it
resembles the core of the sun, albeit its positivity is much weaker,
having a
closer affiliation, in all likelihood, to neutrons than to protons.
773. Hence whereas there is something divine about
the core of the sun, there is something masculine about the core of the
earth,
a core which has a mundane significance in keeping with its
subterranean
nature.
774. There is certainly a case for linking the core
of the earth, together with natural vegetation, to the outer
terrestrial realm
of the Antichrist; but the Antichrist as simply outer, or lower,
masculinity,
not devility!
775. Certainly, the core of the earth would be
antithetical to the core of the moon, which I hold to be feminine in
its
purgatorial control of the tides.
776. With me, the notion of
a 'man in the moon' is as fanciful as that of 'Mother Earth'. I hold the moon to be feminine and the earth
or, at any rate, its molten/vegetative aspects, to be masculine.
777. Only the waters of the earth could be described
as feminine; but, then, the seas are akin to purgatory rather than to
the
earthy aspects of the earth as such, and are controlled, in no small
measure,
by the moon.
778. If the earth's core, being positive, has a
neutron bias, then it seems not improbable that the moon's core, being
negative,
will have an electron bias, if not basis, in keeping with its feminine
nature
or, more correctly, unnature.
779. Likewise, if the core of the sun, being
positive, has a proton bias, then it seems not improbable that the core
of
those stars which are stellar rather than solar will, being negative,
have a
photon bias for, if not basis in, the light, whose nature or, rather,
super-unnature is diabolic.
780. Hence we should contrast the photon negativity
of stellar super-unnature with the proton positivity of solar
subnature, the
former superfeminine and the latter submasculine.
781. Likewise, we should contrast the electron
negativity of lunar unnature with the, comparatively speaking, neutron
positivity of planar (terrestrial) nature, the former feminine and the
latter
masculine.
782. There is accordingly no way that the core of
the earth could be described as diabolic.
On the contrary, that dubious honour has to be reserved for the
cosmic
plane of stellar super-unnature.
783. The 'fall' of solar subnature, viz. Satan, from
the cosmic plane of stellar super-unnature, viz. Jehovah, was
accordingly the
revolt of primal divinity against primal devility, and the beginnings,
in
consequence, of God.
784. One ascends from primal divinity towards supreme
divinity, the supreme being of the Holy Spirit of Heaven, along the
time-space
continuum of 'rising air'.
785. One descends from primal devility towards
supreme devility, the supreme doing of the Holy Soul of Hell, along the
space-time continuum of 'falling fire'.
786. To abandon sequential time for spaced space is
akin to abandoning the sun for Saturn, ascending from divine sensuality
to
divine sensibility, the primal being of the ears to the supreme being
of the
lungs.
787. To abandon spatial space for repetitive time is
akin to abandoning the cosmos (or central star of the Galaxy) for
Venus,
descending from diabolic sensuality to diabolic sensibility, the primal
doing
of the eyes to the supreme doing of the heart.
788. Likewise, to abandon volumetric volume for
massed mass is akin to abandoning the moon for the purgatorial
(oceanic) aspect
of the world, descending from feminine sensuality to feminine
sensibility, the
primal giving of the tongue to the supreme giving of the womb.
789. To abandon massive mass for voluminous volume
is akin to abandoning the earthy (terrestrial) aspect of the world for
Mars,
ascending from masculine sensuality to masculine sensibility, the
primal taking
of the phallus to the supreme taking of the brain.
790. One descends from primal femininity to supreme
femininity, the supreme giving of the Holy Id of Purgatory, along the
volume-mass continuum of 'falling water'.
791. One ascends from primal masculinity to supreme
masculinity, the supreme taking of the Holy Mind of the Earth, along
the
mass-volume continuum of 'rising vegetation'.
792. Primal masculinity may be equivalent to the
Antichrist and supreme masculinity to Christ, but the former is no more
the
Devil than the latter God.
793. Whereas primal masculinity, centred in the
phallus, epitomizes the 'vicious man', supreme masculinity, centred in
the
brain, epitomizes the 'virtuous man'.
794. It is just as easy, or difficult, to ascend,
through conversion, to God ... from the standpoint of primal
masculinity as
from the standpoint of supreme masculinity, the only difference being
that the
former ascends to primal divinity, while the latter ascends to supreme
divinity.
795. Thus the anti-man becomes, through conversion,
a subman, whose divinity, being divergent, is vicious, whereas the
pro-man
becomes, through conversion, a superman, whose divinity, being
convergent, is
virtuous.
796. The only way the
vicious man can avoid ascending into vicious divinity is to evolve,
through
deliverance, into supreme masculinity, abandoning the Antichrist for
Christ.
797. For sensuality is drawn to sensuality no less
than sensibility to sensibility, and unless one is delivered from
sensuality to
sensibility, divergence to convergence, there is no way that one can
expect to
progress to its divine counterpart.
798. To be delivered or to
deliver oneself from sensuality to sensibility, one must be able and
mature
enough to prefer the latter.
799. This applies as much to the objective axes of
fire and water as to the subjective axes of vegetation and air.
800. It is because the objective axes are
devolutionary, or of 'falling' elements/elementinos, that conversion
from one
to the other tends to be from fire to water rather than vice versa.
801. Hence devils are more likely to convert to
women, the diabolic to the feminine, than vice versa.
802. It is because the subjective axes are
evolutionary, or of 'rising' elements/elementinos, that conversion from
one to
the other tends to be from vegetation to air rather than vice versa.
803. Hence men are more likely to convert to gods,
the masculine to the divine, than vice versa.
804. Nonetheless, there are no grounds for assuming
that conversion is more prevalent than deliverance, since affiliation
to a
given religion, be it noumenal or
phenomenal, confirms
an ethical consistency in regard to whichever plane it happens to be on.
805. Hence a majority of people are likely to remain
either diabolic or feminine, masculine or divine, rather than convert
from the
former to the latter in each pair.
806. This is partly
attributable to denomination or religion, and partly due to a
combination of
related factors like race, class, gender.
807. It does not even follow that a majority of
those on any given axis have been delivered or are destined to be
delivered/deliver themselves from
sensuality to
sensibility, vice to virtue.
808. There are ages and societies in which
sensuality prevails over sensibility, in consequence of which most
people tend
to relate to outer, or vicious, manifestations of any given religion,
be it
fundamentalist, humanist, nonconformist, or transcendentalist.
809. There are also ages and societies, of course,
in which sensibility prevails over sensuality, in consequence of which
a
majority of people tend to relate to inner, or virtuous, manifestations
of any
given religion, be it fundamentalist, humanist, nonconformist, or
transcendentalist.
810. Just as each axis is subdivisible, over and
above sensuality and sensibility, into scientific, political, economic,
and
religious manifestations, so people are subdivisible in such fashion,
some
being primarily scientific, some political, others economic, and yet
others
religious.
811. There is no way in which people are equally
scientific or political or economic or religious.
812. Some are fourth-rate, or scientific; some
third-rate, or political; others second-rate, or economic; and yet
others
first-rate, or religious.
813. Only the per
se manifestation of
any given discipline genuinely corresponds to the evaluation rate
applicable to
it.
814. 'Bovaryized' manifestations of any given
discipline reflect the evaluation rate of the per
se
discipline to which they are subordinately affiliated.
815. Thus while, for example, a Transcendentalist is
a first-rate religious person on account of the association of
transcendentalism with the most genuine manifestation of religion, a
Nonconformist will be religiously second-rate, a Humanist religiously
third-rate, and a Fundamentalist religiously fourth-rate.
816. Obviously, one must distinguish a truly
first-rate religious person from his vicious, or falsely first-rate,
counterpart, since sensibility is as qualitatively preferable to
sensuality as
virtue to vice, or essence to appearance.
817. Whereas the sensible Transcendentalist is a
first-rate religious person by dint of being affiliated, through the
lungs, to
the omega-most reborn grace, the sensual
Transcendentalist is a falsely first-rate religious person by dint of
being
affiliated, through the ears, to the alpha-least original ('once-born')
grace.
818. Whereas the sensible Nonconformist is a truly
second-rate religious person by dint of being affiliated, through the
brain, to
the omega-more (relative to most) reborn grace, the sensual
Nonconformist is a
falsely second-rate religious person by dint of being affiliated,
through the
phallus, to the alpha-less (relative to least) original grace.
819. Whereas the sensible Humanist is a truly
third-rate religious person by dint of being affiliated, through the
womb, to
the omega-less (relative to least) reborn grace, the sensual Humanist
is a
falsely third-rate religious person by dint of being affiliated,
through the
tongue, to the alpha-more (relative to most) original grace.
820. Whereas the sensible Fundamentalist is a truly
fourth-rate religious person by dint of being affiliated, through the
heart, to
the omega-least reborn grace, the sensual
Fundamentalist is a falsely fourth-rate religious person by dint of
being
affiliated, through the eyes, to the alpha-most original grace.
821. All religion is about grace, whether it be
original or reborn, of sensuality or sensibility, and grace is a
cultural
commitment.
822. From the first-rate
grace of transcendentalism to the fourth-rate grace of fundamentalism
via the
second-rate grace of nonconformism and the third-rate grace of humanism.
823. From the elemental
proton/protino wavicles of religious idealism to the elemental
photon/photino
wavicles of religious materialism via the elemental neutron/neutrino
wavicles
of religious naturalism and the elemental electron/electrino wavicles
of
religious realism.
824. All economics is about sin, whether it be
original or reborn, of sensuality or sensibility, and sin is a natural
commitment.
825. From the first-rate
sin of capitalism to the fourth-rate sin of socialism via the
second-rate sin
of corporatism and the third-rate sin of feudalism.
826. From the molecular
neutron/neutrino wavicles of economic naturalism to the molecular
electron/electrino wavicles of economic realism via the molecular
proton/protino wavicles of economic idealism and the molecular
photon/photino
wavicles of economic materialism.
827. All politics is about punishment, whether it be
original or reborn, of sensuality or sensibility, and punishment is a
civilized
commitment.
828. From the first-rate
punishment of parliamentarianism to the fourth-rate punishment of
republicanism
via the second-rate punishment of authoritarianism and the third-rate
punishment of totalitarianism.
829. From the molecular
electron/electrino particles of political realism to the molecular
neutron/neutrino particles of political naturalism via the molecular
photon/photino particles of political materialism and the molecular
proton/protino particles of political idealism.
830. All science is about crime, whether it be
original or reborn, of sensuality or sensibility, and crime is a
barbarous
commitment.
831. From the first-rate
crime of cosmology to the fourth-rate crime of ontology via the
second-rate
crime of chemistry and the third-rate crime of physics.
832. From the elemental
photon/photino particles of scientific materialism to the elemental
proton/protino particles of scientific idealism via the elemental
electron/electrino particles of scientific realism and the elemental
neutron/neutrino particles of scientific naturalism.
833. From the fourth-rate crime of scientific
idealism (ontology) to the first-rate grace of religious idealism
(transcendentalism) via the third-rate punishment of political idealism
(totalitarianism) and the second-rate sin of economic idealism
(corporatism),
as from elemental particles to wavicles via molecular particles and
wavicles
within the time-space continuum (proton/protino) of 'rising air'.
834. From the third-rate crime of scientific
naturalism (physics) to the second-rate grace of religious naturalism
(nonconformism) via the fourth-rate punishment of political naturalism
(republicanism) and the first-rate sin of economic naturalism
(capitalism), as
from elemental particles to wavicles via molecular particles and
wavicles
within the mass-volume continuum (neutron/neutrino) of 'rising
vegetation'.
835. From the second-rate crime of scientific
realism (chemistry) to the third-rate grace of religious realism
(humanism) via
the first-rate punishment of political realism (parliamentarianism) and
the
fourth-rate sin of economic realism (socialism), as from elemental
particles to
wavicles via molecular particles and wavicles within the volume-mass
continuum
(electron/electrino) of 'falling water'.
836. From the first-rate crime of scientific
materialism (cosmology) to the fourth-rate grace of religious
materialism
(fundamentalism) via the second-rate punishment of political
materialism
(authoritarianism) and the third-rate sin of economic materialism
(feudalism),
as from elemental particles to wavicles via molecular particles and
wavicles
within the space-time continuum (photon/photino) of 'falling fire'.
837. From the crime of war
to the grace of dance via the punishment of sport and the sin of sex.
838. War will be in its per
se
manifestation in the diabolical continuum of space-time materialism,
and be in
'bovaryized' manifestations, from second- to fourth-rate, everywhere
else.
839. Sport will be in its per
se
manifestation in the feminine continuum of volume-mass realism, and be
in
'bovaryized' manifestations, from second- to fourth-rate, everywhere
else.
840. Sex will be in its per
se
manifestation in the masculine continuum of mass-volume naturalism, and
be in
'bovaryized' manifestations, from second- to fourth-rate, everywhere
else.
841. Dance will be in its per
se
manifestation
in the divine continuum of time-space idealism, and be in 'bovaryized'
manifestations, from second- to fourth-rate, everywhere else.
842. To fall from war to sport, as from fire to
water, but to rise from sex to dance, as from vegetation to air.
843. War, being criminal, has a scientific and
therefore barbarous correlation, whereas sport, being punishing, has a
political and therefore civilized correlation.
844. Sex, being sinful, has an economic and
therefore natural correlation, whereas dance, being graceful, has a
religious
and therefore cultural correlation.
845. To fall from the devil of war to the woman of
sport, as from doing to giving, but to rise from the man of sex to the
god of
dance, as from taking to being.
846. Both war and sport, being objective, are
selfless disciplines, whereas both sex and dance, being subjective, are selfish disciplines.
847. War is absolutely immoral and sport relatively
immoral, sex being relatively moral and dance absolutely moral.
848. A barbarous society, determined to maximize
absolute immorality, will place due emphasis on war at the expense of
sport.
849. A civilized society, determined to minimize
absolute immorality, will place due emphasis on sport as opposed to war.
850. A natural society, determined to maximize
relative morality, will place due emphasis on sex at the expense of
dance.
851. A cultural society, determined to minimize
relative morality, will place due emphasis on dance as opposed to sex.
852. War does not automatically lead to sport, any
more than sex automatically leads to dance.
853. Just as war is an obstacle to sport, so sex is
an obstacle to dance.
854. One must deny war in order to achieve sport,
descending from the Devil to woman, as from Hell to purgatory.
855. Likewise, one must deny sex in order to achieve
dance, ascending from man to God, as from the earth to Heaven.
856. The lungs dance on the air as one breathes; for
breathing is the per se and therefore first-rate manifestation of dance.
857. By comparison to lung-dancing, what might be
called head-dancing is second-rate, body-dancing third-rate and
heart-dancing
fourth-rate.
858. The cultural fundamentalism of heart-dancing,
the Devil's dance, requires recourse to percussion; for percussion is
the
expression of soul.
859. Hence from spirit-dancing to soul-dancing via
mind-dancing and id-dancing, as lungs, heart, brain, and womb stake
their
respective claims on dance.
860. There is also, besides the above-mentioned
types of sensible dancing, the sensual dance alternatives which range,
in
descending merit, from ears to eyes via phallus and tongue.
861. Hence one must distinguish the external or
vicious kinds of dance from their internal or virtuous counterparts -
something
which applies equally well, of course, to war, sport, and sex.
862. The ears dance through
hearing, the phallus through touching; the tongue dances through
talking, the
eyes through looking.
863. The lungs dance
through breathing, the brain dances through thinking; the womb dances
through
conceiving, the heart through feeling.
864. From the first-rate sensual dancing of the ears
to the fourth-rate sensual dancing of the eyes via the second-rate
sensual
dancing of the phallus and the third-rate sensual dancing of the tongue.
865. From the first-rate sensible dancing of the
lungs to the fourth-rate sensible dancing of the heart via the
second-rate sensible
dancing of the brain and the third-rate sensible dancing of the womb.
866. That which encourages dance is called culture,
and culture has no other function than to encourage dance, which, in
its
first-rate manifestation, will exemplify the grace of being (rather
than, say,
the grace of taking, giving, or doing).
867. Thus the Arts are only true to their cultural
appearance/ essence when they encourage dance ... of whatever kind.
868. Just as painting encourages the eyes to dance
through looking (the viewing of antisoul), so music encourages the ears
to
dance through listening (the 'grooving' of antispirit).
869. Just as drama encourages the tongue to dance
through talking (the speaking of anti-id), so sculpture encourages the
phallus
to dance through touching (the modelling of antimind).
870. All such false, or spurious, cultural
encouragements appertain to sensual dance, and thus run contrary, in
their
alpha orientation, to the reborn grain of
sensible
dance.
871. Just as percussion encourages the heart to
dance through feeling (the beating of soul), so meditation encourages
the lungs
to dance through breathing (the flying of spirit).
872. Just as yoga encourages the body to dance
through moving (the swaying of instinct), so literature encourages the
brain to
dance through thinking (the pondering of mind).
873. All such true, or
genuine, cultural encouragements appertain to sensible dance, and thus
run
contrary, in their omega orientation, to the original, or once-born,
grain of
sensual dance.
874. To be delivered from the false diabolic culture
of art (painting/drawing) to the true diabolic culture of percussion,
as from
eyes to heart, along the space-time continuum of 'falling fire'.
875. To be delivered from
the false divine culture of music to the true divine culture of
meditation, as
from ears to lungs, along the time-space continuum of 'rising air'.
876. To be delivered from
the false feminine culture of drama to the true feminine culture of
yoga, as
from tongue to womb, along the volume-mass continuum of 'falling water'.
877. To be delivered from the false masculine
culture of sculpture to the true masculine culture of literature
(poetry/fiction/philosophy), as from phallus to brain, along the
mass-volume continuum
of 'rising vegetation'.
878. From the alpha-most false diabolic culture of
art to the alpha-least false divine culture of music via the alpha-more
(relative to most) false feminine culture of drama and the alpha-less
(relative
to least) false masculine culture of sculpture, as from fourth- to
first-rate
via third- and second-rate manifestations of sensual dance.
879. From the omega-least true diabolic culture of
percussion to the omega-most true divine culture of meditation via the
omega-less (relative to least) true feminine culture of yoga and the
omega-more
(relative to most) true masculine culture of literature, as from
fourth- to
first-rate via third- and second-rate manifestations of sensible dance.
880. That which encourages sex is called nature, and nature has no greater function than
to encourage
sex.
881. That which encourages sport is called civilization, and civilization has no greater
function than
to encourage sport.
882. That which encourages war is called barbarism, and barbarism has no other function
than to
encourage war.
883. Just as crime and punishment hang together in
devolutionary terms, so sin and grace hang together in evolutionary
terms, the
former pair objective, the latter pair subjective.
884. To devolve from crime to
punishment, as from war to sport, but to evolve from sin to grace, as
from sex
to dance.
885. Sin stands to grace as crime to punishment,
although sin, being masculine, is far less culpable than crime, which
is
diabolic.
886. Likewise, it could be said that sex stands to
dance as war to sport, although sex, being masculine, is far less
culpable than
war, which is diabolic.
887. Another parallel to
the above would be of economics standing to religion as science to
politics,
although economics, being masculine, is far less culpable than science,
which,
as we have already argued, is diabolic.
888. Similarly, nature (philistinism) stands to
culture as barbarity to civility, although nature, being masculine, is
far less
culpable than barbarity, which is diabolic.
889. Barbarity does not become identifiable with
crime until the achievement of civility, which, punishingly recognizing
barbarity as crime, puts a criminal taboo on it.
890. Conversely, nature does not become identifiable
with sin until the achievement of culture, which, gracefully
recognizing nature
as sin, puts a sinful taboo on it.
891. Thus there are people and societies which are
either too barbarous to be aware of crime or too natural to be aware of
sin,
depending on their overall gender, so to speak.
892. Once people and societies achieve civility or
culture, punishment or grace, they become personally and
institutionally aware
of the criminal nature of barbarity and of the sinful nature of
naturalism.
893. War crimes tribunals are an integral part of a
civilized society's response to the barbarity of war.
894. One could argue that the cultural equivalent of
war crimes tribunals would be sex sins tribunals, which would be an
integral
part of a cultural society's response to the naturalism of sex.
895. The relationship of women to men is a socially
unequal one when the former are feminine (rather than predominantly
diabolic)
and the latter masculine (rather than predominantly divine), since men
are
identifiable with a culpable status (as naturalistic philistines) and
women, by
contrast, with a redeemed one (as punishing protectors of civilization).
896. The only way men can achieve ascendancy over
women (as feminine punishers) is through conversion to God, whereby
they become
divine; for grace stands to sin as punishment to crime - namely, as the
redemption of a culpable status.
897. The 'man of God', a subman in sensuality and a
superman in sensibility, stands in a superior relationship to man and
independently of woman. For he has
achieved noumenal parity with the Devil, who is his (im)moral
antithesis.
898. Achieving noumenal parity with the Devil is, in
a way, akin to 'becoming as little children', albeit one is at the
furthest
possible remove from childhood in what is effectively the highest form
of
adulthood.
899. One does not achieve divinity without a
struggle, principally with masculinity and its philistine predilection
for sex.
900. Such a predilection can exist as pervasively in
the brain as in the phallus, where, in contrast to the latter context,
it takes
a psychical form.
901. Certainly the achievement of 'rising air' at
the expense of 'rising vegetation', of God at the expense of man, does
not
follow from a conversion to Christ, Who is simply the standard bearer,
in the
West, for the 'virtuous man'.
902. The 'virtuous man' may be preferable to the
'vicious man', as sensibility to sensuality, but he is still masculine
rather
than divine, and hence no better than nonconformist.
903. Even the brain must be denied if one is to get
beyond the sensible mode of 'rising vegetation' and achieve the
corresponding
mode of 'rising air', centring in the lungs.
904. Man can rise to God, just as woman can fall
from the Devil; but no woman can ever rise to God, nor should any man
ever fall
to the Devil.
905. That which is on the
subjective side of the gender fence can, as man, rise to God, becoming
divine,
and thus beyond the seductions of woman.
906. It would be unacceptable for a superman, a man
of sensible godliness, to have relations with women, thereby putting
himself at
risk of fatherhood in relation to children.
907. For children,
remember, stand closer to the Devil by dint of their optical-emotional
bias, in
the space-time continuum, for 'falling fire', and no man of God, least
of all a
supermasculine one, can allow himself to be compromised by the Devil!
908. Submen are also, in their spirituality of the
ears, men of God, albeit in terms of sensuality rather than sensibility.
909. Just as the Antichristian can be delivered to
Christianity, evolving from phallic sensuality to cerebral sensibility,
so what
might be called the Antibuddhist can be delivered to Buddhism, evolving
from
aural sensuality to respiratory sensibility.
910. The subman is likely
to become a better and more genuine superman than the man who has
converted
from Christianity to Buddhism, abandoning nonconformism for
transcendentalism.
911. This is because conversion from nonconformism
to transcendentalism entails a leap from phenomenal to noumenal planes,
from
masculinity to supermasculinity (divinity), whereas the submasculine
anti-transcendentalist is already on the noumenal plane, if in relation
to time
as opposed to space.
912. The absence of submen from the world would be a
great loss to God, since not only are they divine as opposed to, say,
diabolic,
but of a disposition, in aural sensuality, that can be directly
delivered,
along the time-space continuum, to respiratory sensibility, wherein
being is
supreme rather than primal.
913. Adherence to primal being may be vicious, given
the divergent nature of sensuality, but it is the best possible
precondition of
supreme being, in which virtue attains to a cultural apotheosis.
914. Christians are usually content to remain 'virtuous
men', not convert to 'virtuous gods' (supermen) by abandoning
Christianity
(nonconformism) for Buddhism (transcendentalism).
915. The triadic Beyond allows, as the student of my
work may already have gathered, for a tier of 'virtuous men' under the
tier of
'virtuous gods', as well as for a tier, at the bottom, of 'virtuous
women', or
those who would traditionally have related less to Christian
nonconformism than
to Marian humanism.
916. What it does not, and never will, allow for ...
is a tier of 'virtuous devils' (subwomen), since there can be no place
in
Eternity for the repetitive time of fundamentalism.
917. 'Kingdom Come', as I conceive of it, is
accordingly a society objectively rooted in a new humanism, and
subjectively
centred, above this, in new forms of nonconformism and
transcendentalism, the
latter of which will be of paramount significance.
918. For there is nought
higher than the Truth, or superman, except it be the supreme being of
his joy,
or Heaven.
919. Thus will beauty and knowledge co-exist in
subordinate salvations to the ultimate salvation of truth ... in the
supreme
being of the Holy Spirit of Heaven.
920. The truth of superman ... the Transcendentalist
... makes possible the supreme being of the Holy Spirit of Heaven, just
as the
knowledge of man ... the Nonconformist ... makes possible the supreme
taking of
the Holy Mind of the Earth, and the beauty of woman ... the Humanist
... makes
possible the supreme giving of the Holy Id of Purgatory.
921. The truth of God (inner) contrasts with the
weakness of Antigod (outer), as the strength of the Devil (inner) with
the
illusion of the Antidevil (outer).
922. The knowledge of man (inner) contrasts with the
ugliness of antiman (outer), as the beauty of woman (inner) with the
ignorance
of antiwoman (outer).
923. The joy of Heaven
contrasts with the humiliation of Antiheaven, as the pride of Hell with
the woe
of Antihell.
924. The love of the earth
contrasts with the pain of the anti-earth, as the pleasure of purgatory
with the
hate of antipurgatory.
925. To diverge, in
Antigod's weakness, from the humiliation of Antiheaven is the divine
opposite
of to converge, in God's truth, upon the joy of Heaven.
926. To diverge, in
Antidevil's illusion, from the woe of Antihell is the diabolic opposite
of to
converge, in Devil's strength, upon the pride of Hell.
927. To diverge, in
antiman's ugliness, from the pain of anti-earth is the masculine
opposite of to
converge, in man's knowledge, upon the love of earth.
928. To diverge, in
antiwoman's
ignorance, from the hate of antipurgatory is the feminine opposite of
to
converge, in woman's beauty, upon the pleasure of purgatory.
929. To diverge in the sensuality of sequential time
is the cultural opposite of to converge in the sensibility of spaced
space.
930. To diverge in the sensuality of spatial space
is the barbarous opposite of to converge in the sensibility of
repetitive time.
931. To diverge in the sensuality of massive mass is
the natural opposite of to converge in the sensibility of voluminous
volume.
932. To diverge in the sensuality of volumetric
volume is the civilized opposite of to converge in the sensibility of
massed
mass.
933. To progress along the time-space continuum from
primal to supreme being via divergent and
convergent
forms of cultural subjectivity.
934. To progress along the space-time continuum from
primal to supreme doing via divergent and convergent forms of barbarous
objectivity.
935. To progress along the mass-volume continuum
from primal to supreme taking via divergent and convergent forms of
natural
subjectivity.
936. To progress along the volume-mass continuum
from primal to supreme giving via divergent and convergent forms of
civilized
objectivity.
937. The content of primal being, which is humiliation,
precedes the form of sequential time, which is weakness, whereas the
form of
spaced space, which is truth, precedes the content of supreme being,
which is
joy.
938. The content of primal doing, which is woe,
precedes the form of spatial space, which is illusion, whereas the form
of
repetitive time, which is strength, precedes the content of supreme
doing,
which is pride.
939. The content of primal taking, which is pain,
precedes the form of massive mass, which is ugliness, whereas the form
of
voluminous volume, which is knowledge, precedes the content of supreme
taking,
which is love.
940. The content of primal
giving, which is hate, precedes the form of volumetric volume, which is
ignorance, whereas the form of massed mass, which is beauty, precedes
the
content of supreme giving, which is pleasure.
941. Thus it can be maintained that whereas content
conditions form in sensuality, form, by contrast, conditions content in
sensibility, and this despite the interrelation of form and content.
942. Content is equivalent to
the glory of a quality, whereas form is equivalent to the power of a
quantity.
943. Glory can be elemental or molecular, absolute
or relative, while power will be of particles or wavicles, primary or
secondary.
944. Hence elemental particles are a materialist
(scientific) manifestation of glory and power on account of their
absolute
primary nature - one compounded of elemental qualities and particle
quantities.
945. Likewise molecular particles are a realist
(political) manifestation of glory and power on account of their
relative
primary nature - one compounded of molecular qualities and particle
quantities.
946. Similarly, molecular wavicles are a naturalist
(economic) manifestation of glory and power on account of their
relative
secondary nature - one compounded of molecular qualities and wavicle
quantities.
947. Finally, elemental wavicles are an idealist
(religious) manifestation of glory and power on account of their
absolute
secondary nature - one compounded of elemental qualities and wavicle
quantities.
948. The glory of an
element precedes its power, whereas the power of an elementino precedes
its
glory, cause preceding effect in both sensuality and sensibility.
949. Hence from elemental and/or molecular
particle/wavicle photons to particle/wavicle elemental and/or molecular
photinos with regard to the space-time continuum of 'falling fire'.
950. Likewise from elemental and/or molecular
particle/wavicle protons to particle/wavicle elemental and/or molecular
protinos with regard to the time-space continuum of 'rising air'.
951. Similarly, from elemental and/or molecular
particle/wavicle electrons to particle/wavicle elemental and/or
molecular
electrinos with regard to the volume-mass continuum of 'falling water'.
952. Finally, from elemental and/or molecular
particle/wavicle neutrons to particle/wavicle elemental and/or
molecular
neutrinos with regard to the mass-volume continuum of 'rising
vegetation'.
953. From the materialistic materialism, or
materialism per
se, of elemental particle photons to the idealistic
materialism of elemental wavicle photons via the realistic materialism
of
molecular particle photons and the naturalistic materialism of
molecular
wavicle photons with regard to the primal doing of spatial space.
954. From the materialistic materialism, or
materialism per
se, of particle elemental photinos to the idealistic
materialism of wavicle elemental photinos via the realistic materialism
of
particle molecular photinos and the naturalistic materialism of wavicle
molecular photinos with regard to the supreme doing of repetitive time.
955. From the materialistic idealism of elemental
particle protons to the idealistic idealism, or idealism per
se,
of elemental wavicle protons via the realistic idealism of molecular
particle
protons and the naturalistic idealism of molecular wavicle protons with
regard
to the primal being of sequential time.
956. From the materialistic
idealism of particle elemental protinos to the idealistic idealism, or
idealism
per
se, of wavicle elemental protinos via the realistic
idealism of particle molecular protinos and the naturalistic idealism
of
wavicle molecular protinos with regard to the supreme being of spaced
space.
957. From the materialistic
realism of elemental particle electrons to the idealistic realism of
elemental
wavicle electrons via the realistic realism, or realism per
se,
of molecular particle electrons and the naturalistic realism of
molecular
wavicle electrons with regard to primal giving in volumetric volume.
958. From the materialistic realism of particle
elemental electrinos to the idealistic realism of wavicle elemental
electrinos
via the realistic realism, or realism per
se, of particle molecular
electrinos and the naturalistic realism of wavicle molecular electrinos
with
regard to the supreme giving of massed mass.
959. From the materialistic naturalism of elemental
particle neutrons to the idealistic naturalism of elemental wavicle
neutrons
via the realistic naturalism of molecular particle neutrons and the
naturalistic naturalism, or naturalism per
se, of molecular wavicle
neutrons with regard to the primal taking of massive mass.
960. From the materialistic naturalism of particle
elemental neutrinos to the idealistic naturalism of wavicle elemental
neutrinos
via the realistic naturalism of particle molecular neutrinos and the
naturalistic naturalism, or naturalism per
se, of wavicle molecular
neutrinos with regard to the supreme taking of voluminous volume.
961. On a similar basis to the above sequence, one
could speak of a devolutionary regression, within noumenal objectivity,
from
the criminal crime (crime per
se) of primary primal doing to the
graceful crime of secondary primal doing via the punishing crime of
primary
spatial space and the sinful crime of secondary spatial space.
962. Conversely, one could speak of a devolutionary
progression, within noumenal objectivity, from the criminal crime
(crime per
se)
of primary supreme doing to the graceful crime of secondary supreme
doing via
the punishing crime of primary repetitive time and the sinful crime of
secondary repetitive time.
963. Likewise one could speak of an evolutionary
regression, within noumenal subjectivity, from the criminal grace of
primary
primal being to the graceful grace (grace per
se) of secondary
primal being via the punishing grace of primary sequential time and the
sinful
grace of secondary sequential time.
964. Conversely, one could speak of an evolutionary
progression, within noumenal subjectivity, from the criminal grace of
primary
supreme being to the graceful grace (grace per
se) of
secondary supreme being via the punishing grace of primary spaced space
and the
sinful grace of secondary spaced space.
965. Similarly, one could speak of a devolutionary
regression, within phenomenal objectivity, from the criminal punishment
of
primary primal giving to the graceful punishment of secondary primal
giving via
the punishing punishment (punishment per
se) of primary volumetric
volume and the sinful punishment of secondary volumetric volume.
966. Conversely, one could speak of a devolutionary
progression, within phenomenal objectivity, from the criminal
punishment of
primary supreme giving to the graceful punishment of secondary supreme
giving
via the punishing punishment (punishment per
se) of primary massed
mass and the sinful punishment of secondary massed mass.
967. Finally, one could speak of an evolutionary
regression, within phenomenal subjectivity, from the criminal sin of
primary
primal taking to the graceful sin of secondary primal taking via the
punishing
sin of primary massive mass and the sinful sin (sin per
se)
of secondary massive mass.
968. Conversely, one could speak of an evolutionary
progression, within phenomenal subjectivity, from the criminal sin of
primary
supreme taking to the graceful sin of secondary supreme taking via the
punishing sin of primary voluminous volume and the sinful sin (sin per
se)
of secondary voluminous volume.
969. On a similar basis to the above sequence, one
could speak of an objective divergence, within alpha devility, from the
barbarous barbarism (barbarism per
se) of outer scientific war
to the cultural barbarism of outer religious war via the civilized
barbarism of
outer political war and the natural barbarism of outer economic war.
970. Conversely, one could speak of an objective
convergence, within omega devility, from the barbarous barbarism
(barbarism per
se)
of inner scientific war to the cultural barbarism of inner religious
war via
the civilized barbarism of inner political war and the natural
barbarism of
inner economic war.
971. Likewise one could speak of a subjective
divergence, within alpha divinity, from the barbarous culture of outer
scientific dance to the cultural culture (culture per
se)
of outer religious dance via the civilized culture of outer political
dance and
the natural culture of outer economic dance.
972. Conversely, one could speak of a subjective
convergence, within omega divinity, from the barbarous culture of inner
scientific dance to the cultural culture (culture per
se)
of inner religious dance via the civilized culture of inner political
dance and
the natural culture of inner economic dance.
973. Similarly, one could speak of an objective
divergence, within alpha femininity, from the barbarous civilization of
outer
scientific punishment to the cultural civilization of outer religious
punishment via the civilized civilization (civilization per
se)
of outer political punishment and the natural civilization of outer
economic
punishment.
974. Conversely, one could speak of an objective
convergence, within omega femininity, from the barbarous civilization
of inner
scientific punishment to the cultural civilization of inner religious
punishment via the civilized civilization (civilization per
se)
of inner political punishment and the natural civilization of inner
economic
punishment.
975. Finally, one could speak of a subjective
divergence, within alpha masculinity, from the barbarous nature of
outer
scientific sin to the cultural nature of outer religious sin via the
civilized
nature of outer political sin and the natural nature (nature per
se)
of outer economic sin.
976. Conversely, one could speak of a subjective
convergence, within omega masculinity, from the barbarous nature of
inner scientific
sin to the cultural nature of inner religious sin via the civilized
nature of
inner political sin and the natural nature (nature per
se)
of inner economic sin.
977. On a similar basis to the above sequence, one
could speak of a super-unnatural fall, within super-unconscious sensual
negativity, from the clear clearness (clearness per
se)
of metachemical fire to the holy clearness of metaphysical fire via the
unclear
clearness of chemical fire and the unholy clearness of physical fire.
978. Conversely, one could speak of a sub-unnatural
fall, within sub-unconscious sensible negativity, from the clear
clearness
(clearness per
se) of metachemical fire to the holy clearness of
metaphysical fire via the unclear clearness of chemical fire and the
unholy
clearness of physical fire.
979. Likewise one could speak of a subnatural rise,
within subconscious sensual positivity, from the clear holiness of
metachemical
air to the holy holiness (holiness per
se) of metaphysical air via
the unclear holiness of chemical air and the unholy holiness of
physical air.
980. Conversely, one could speak of a supernatural
rise, within superconscious sensible positivity, from the clear
holiness of
metachemical air to the holy holiness (holiness per
se)
of metaphysical air via the unclear holiness of chemical air and the
unholy
holiness of physical air.
981. Similarly, one could speak of an unnatural
fall, within outer unconscious sensual negativity, from the clear
unclearness
of metachemical water to the holy unclearness of metaphysical water via
the
unclear unclearness (unclearness per
se) of chemical water and
the unholy unclearness of physical water.
982. Conversely, one could speak of an unnatural fall,
within inner unconscious sensible negativity, from the clear
unclearness
of metachemical water to the holy
unclearness of metaphysical water via the unclear unclearness
(unclearness per
se)
of chemical water and the unholy unclearness of physical water.
983. Finally, one could speak of a natural rise,
within outer conscious sensual positivity, from the clear unholiness of
metachemical vegetation to the holy unholiness of metaphysical
vegetation via
the unclear unholiness of chemical vegetation and the unholy unholiness
(unholiness per
se) of physical vegetation.
984. Conversely, one could speak of a natural rise,
within inner conscious sensible positivity, from the clear unholiness
of
metachemical vegetation to the holy unholiness of metaphysical
vegetation via
the unclear unholiness of chemical vegetation and the unholy unholiness
(unholiness per
se) of physical vegetation.
985. What all the above repetitive sequences
demonstrate ... is that each subdivision of any given axis, continuum,
or
whatever, is both beholden to the overall generalization most
characteristic of
its per
se
definition and beholden to the particular
'bovaryization' to which it may, as subordinate, adjectivally relate.
986. Hence idealism, to name but one definition,
will be subdivisible into materialistic, realistic, naturalistic, and
idealistic manifestations according to whether we are conceiving of being
in relation to scientific, political, economic, or religious contexts,
in
either sensuality or sensibility.
987. Idealism is ever associated with being
(passivity), which exists, whether directly or indirectly, absolutely
or
relatively, in relation to air.
988. Materialism is ever associated with doing
(activity), which exists, whether directly or indirectly, absolutely or
relatively,
in relation to fire.
989. Realism is ever associated with giving
(selectivity), which exists, whether directly or indirectly, absolutely
or
relatively, in relation to water.
990. Naturalism is ever associated with taking
(collectivity), which exists, whether directly or indirectly,
absolutely or
relatively, in relation to vegetation.
991. When idealism is sensual, existing in relation
to sequential time, we have to distinguish between evil being and
vicious being
on the basis of primary and secondary manifestations of each.
992. Hence being is evil rather than vicious when it
has an elemental correlation, whether primary or secondary, but vicious
rather
than evil when its correlation is with the molecular relativities
intermediate
between the elemental absolutes.
993. When idealism is sensible, existing in relation
to spaced space, we have to distinguish between good being and virtuous
being
on the basis of primary and secondary manifestations of each.
994. Hence being is good rather than virtuous when
it has an elemental correlation, whether primary or secondary, but
virtuous
rather than good when its correlation is with the molecular
relativities
intermediate between the elemental absolutes.
995. What applies to being in relation to elemental
and molecular manifestations of sensuality and sensibility applies
equally well
to doing, giving, and taking.
996. The primary vice is
morally superior to the primary evil, while the secondary vice is
morally
inferior to the secondary evil.
997. The primary virtue is
morally superior to the primary good, while the secondary virtue is
morally
inferior to the secondary good.
998. From the alpha-most immorality of primary evil
doing to the alpha-least immorality of secondary evil doing via the
alpha-more
(relative to most) immorality of primary vicious doing and the
alpha-less
(relative to least) immorality of secondary vicious doing.
999. From the omega-least immorality of primary good
doing to the omega-most immorality of secondary good doing via the
omega-less
(relative to least) immorality of primary virtuous doing and the
omega-more
(relative to most) immorality of secondary virtuous doing.
1000. From the alpha-most morality of primary evil
being to the alpha-least morality of secondary evil being via the
alpha-more
(relative to most) morality of primary vicious being and the alpha-less
(relative to least) morality of secondary vicious being.
1001. From the omega-least morality of primary good
being to the omega-most morality of secondary good being via the
omega-less
(relative to least) morality of primary virtuous being and the
omega-more
(relative to most) morality of secondary virtuous being.
1002. From the alpha-most immorality of primary evil
giving to the alpha-least immorality of secondary evil giving via the
alpha-more (relative to most) immorality of primary vicious giving and
the
alpha-less (relative to least) immorality of secondary vicious giving.
1003. From the omega-least immorality of primary good
giving to the omega-most immorality of secondary good giving via the
omega-less
(relative to least) immorality of primary virtuous giving and the
omega-more
(relative to most) immorality of secondary virtuous giving.
1004. From the alpha-most morality of primary evil
taking to the alpha-least morality of secondary evil taking via the
alpha-more
(relative to most) morality of primary vicious taking and the
alpha-less
(relative to least) morality of secondary vicious taking.
1005. From the omega-least morality of primary good
taking to the omega-most morality of secondary good taking via the
omega-less
(relative to least) morality of primary virtuous taking and the
omega-more
(relative to most) morality of secondary virtuous taking.
1006. A society which acknowledges barbarism as crime
is a civilized society, or one governed by feminine criteria.
1007. A society which acknowledges naturalism as sin
is a cultural society, or one led by divine criteria.
1008. Confession of sins, or natural indulgences, is
a precondition of getting back on level terms with God, since it
indicates that
the confessee is no mere philistine, completely indifferent if not
hostile to
culture, but a cultural person anxious to atone for his sinful
shortcomings.
1009. Forgiveness of sins is the graceful counterpart
to the punishment of crime.
1010. Women are less disposed to grace than men not
least of all because they are obliged, and indeed required, as mothers,
to
punish their children in due process of raising them.
1011. Women are neither constitutionally nor
biologically disposed to grace, nor, in a sense, are
they exposed to sin to anything like the same extent as men - largely
because
they are the objects of sin.
1012. Justice is a woman weighing crime and
punishment in the scales of judicial retribution.
1013. The figure holding a torch up to the sky is
less a woman than a devil (superwoman), who barbarously illuminates the
cosmos.
1014. Just as grace is germane to a superior type of
man, whether subman (in divine sensuality) or superman (in divine
sensibility),
so crime is germane to an inferior type of woman, whether superwoman
(in
diabolic sensuality) or subwoman (in diabolic sensibility).
1015. The man who identifies
with the Devil is unwittingly associating himself with superfeminine
and/or
subfeminine criteria, which are not only contrary to his gender as a
man, but
contrary to his interests as one.
1016. Conversely, any woman who identifies with God
is unwittingly associating herself with submasculine and/or
supermasculine
criteria, which are not only contrary to her gender as a woman, but
contrary to
her interests as one.
1017. The superman, who is
God in the most virtuous way, is no more amoral than the subman, who is
God in
the most vicious way.
1018. Both the subman and the
superman are alike moral, which is to say, subjective, positive,
individual,
etc.
1019. The subwoman, who is
Devil in the most virtuous way, is no more amoral than the superwoman,
who is
Devil in the most vicious way.
1020. Both the subwoman and
the superwoman are immoral, which is to say, objective, negative,
communal,
etc.
1021. Amorality is to
oscillate between immoral and moral alternatives, whether in relation
to the
noumenal planes or, below these, to the phenomenal planes, or indeed in
relation to both planes.
1022. Both Limbo, as a
compromise between Hell and Heaven, and the World, as a compromise
between
Earth and Purgatory, are amoral realms, regions, positions, situations.
1023. Sexually speaking, heterosexuality, as a
compromise between male and female, earth and purgatory, is amoral,
whereas
lesbianism, which is purely female, and homosexuality, which is purely
male, are respectively immoral and moral
sexual alternatives.
1024. The world turns on the
basis of an amoral compromise between earth and purgatory, or masculine
and
feminine elements.
1025. That which is moral
sticks to its own subjective bent, whether with regard to phenomenal or
noumenal criteria.
1026. That which is immoral
sticks to its own objective bent, whether with regard to phenomenal or
noumenal
criteria.
1027. To rise, in noumenal
morality, from aural (phone) sex to intercourse with plastic
inflatables, as
from subman to superman.
1028. To fall, in noumenal
immorality, from voyeurism to masturbation, as from superwoman to
subwoman.
1029. To alternate between noumenal morality and
immorality is to be amoral, which is neither heavenly nor hellish, but
akin to
a sexual limbo.
1030. Both fire and water, corresponding to hell and
purgatory,
are primary elements, since rooted in particle objectivity.
1031. Both vegetation and air, corresponding to earth
and heaven, are secondary elements, since centred in wavicle
subjectivity.
1032. Likewise, devils (superwomen/subwomen) and
women are primary, whereas men and gods (submen/supermen) are secondary.
1033. Science and politics are likewise primary
disciplines, in contrast to the secondary standings of economics and
religion.
1034. The primary will
predominate in a Superheathen/Heathen age and/or society, whereas the
secondary
is more characteristic of Christian/Superchristian ages and/or
societies.
1035. The primary corresponds to an original
(once-born) curse, in contrast to which the secondary is a reborn
blessing.
1036. Hence the primary is in no way superior to the
secondary, nor, for that matter, is it inferior, like sin to grace with
regard
to order of moral subjectivity, or crime to punishment with regard to
order of
immoral objectivity, but simply contrary.
1037. Rejecting the primary is a precondition of
achieving the secondary, especially in the case of a male rejection of
female
seductions.
1038. Only he who rejects woman, who is primary, can
achieve God, Who is secondary, or, failing that, a more subjective
understanding of himself as man.
1039. Being man, even unto Christ, is still sinful
compared to the grace of the 'Peace that surpasses all understanding',
as the
lungs surpass the brain.
1040. Even prayer is sinful ... to the extent that it
appertains to the brain as the most subjective manifestation of
Christian
nonconformism.
1041. More sinful than prayer is Bible idolatry,
whether in connection with the New Testament, where it parallels the
Son, or
with the Old Testament, where it parallels the Father or, more
correctly,
Jehovah (Whose nearest equivalent to a Son is Satan, who fell from 'On
High',
meaning, in effect, the superdiabolic realm of superfeminine primacy to
the
subdivine realm of submasculine primacy, or, in plain cosmic parlance,
from
stellar to solar).
1042. The sin of Bible
idolatry leads to a meek acquiescence, on the part of the unthinking,
in
untruths and falsehoods, such as the ludicrous notion of God preceding
the
Devil ... as Jehovah precedes Satan.
1043. To be delivered from sin unto grace is to
reject Bible idolatry and its exposure to falsehood.
1044. Only Social Transcendentalism can liberate the
People, both Christian and Jewish, from their respective Bibles,
leading them, via
a democratically-expressed wish for religious sovereignty, into a more
graceful
future.
1045. It is with the intention of liberating the
People from falsehood that I have written these Omega Maxims,
in the
hope that, one day, they too will have the benefit of my truth and be
able to
join me in proclaiming it, contemplatively or meditatively, to the
Universe!
