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Op.
65
MAXIMUM
OMEGA
Aphoristic
Philosophy
Copyright
©
2011 John O'Loughlin
____________
CONTENTS
Aphs.
1–575
____________
1. I suppose that anyone who, in relation
to the
mass-volume axis of 'rising vegetation', is more phallus than brain ...
must
appear to his sensible counterpart as, in active slang parlance, a
'fuck***
little prick' - the sensual opposite, in effect, of a 'sodd*** big
prick'.
2. Likewise, anyone who, in relation to the
time-space axis of 'rising air', is more ears than lungs ... must
appear to his
sensible counterpart as, in active slang parlance, a 'frigg*** little
bum' -
the sensual opposite, in effect, of a 'snogg*** big bum'.
3. Conversely, anyone who, in relation to
the
space-time axis of 'falling fire', is more heart than eyes ... must
appear to
her sensual counterpart as, in active slang parlance, a 'frigg***
little jerk'
- the sensible opposite, in effect, of a 'snogg*** big jerk'.
4. Likewise, anyone who, in relation to the
volume-mass axis of 'falling water', is more womb than tongue ... must
appear
to her sensual counterpart as, in active slang parlance, a 'fuck***
little
cunt' - the sensible opposite, in effect, of a 'sodd*** big cunt'.
5. Thus it would seem, if I have guessed
correctly, that whereas the 'rising' contexts of vegetation and air
lend
themselves to the notion that the 'risen' is big and the 'unrisen'
small, the
'falling' contexts of fire and water lend themselves, by contrast, to
the
contrary notion - namely, that the 'fallen' is small and the 'unfallen'
big. And this despite the fact that the
'fallen' corresponds to a deliverance from sensuality to sensibility,
alpha to
omega, outer to inner.
6. What determines the natures of 'big' and
'small' in relation to any given axis ... would seem to be the
distinction
between higher and lower planes, whether phenomenal or noumenal, and
the
correspondence of 'big' with the higher but 'small' with the lower
planes,
irrespective of whether with regard to sensuality or to sensibility.
7. In denigratory slang terms, 'prick' is
of
course synonymous with masculine/male; 'cunt' is synonymous with
feminine/female; 'bum' is synonymous with divine/god; and 'jerk' is
synonymous
with diabolic/devil.
8. In terms of verbal expletives, 'fucking'
has
relevance to the plane of mass, whether in relation to 'pricks'
(massive) or to
'cunts' (massed).
9. Likewise, 'sodding' has relevance to the
plane of volume, whether in relation to 'cunts' (volumetric) or to
'pricks'
(voluminous).
10. Similarly, 'frigging' has relevance to the
plane of time, whether in relation to 'bums' (sequential) or to 'jerks'
(repetitive).
11. Finally, 'snogging' has relevance to the plane
of space, whether in relation to 'jerks' (spatial) or to 'bums'
(spaced).
12. The philosopher does not have to use verbal
expletives, nor indeed their correlative nouns, but he should certainly
strive,
if methodical, to understand them and, if possible, present them in a
more
logical framework!
13. One should beware, if idealistic, of spiritual
greed; for true spirituality is not about egocentrically interfering
with the
breath and striving to breathe as deeply or regularly as possible! On the contrary, true spirituality is about
letting the lungs 'speak for themselves' and thus simply 'tuning-in' to
their
inhalatory/exhalatory fluctuations.
14. Books that advocate a variety of 'meditation
techniques', including deep breathing, are guilty of pandering to
spiritual
greed and should, if possible, be avoided!
They are vehicles, by and large, for the commercial exploitation
of the
gullible, which no self-respecting meditator would take seriously.
15. The real danger of spiritual greed is that it
undermines true spirituality by granting the mind too much power over
the
lungs, thereby perpetuating mind-centred egocentricity.
16. The only part the mind should play in relation
to the lungs is to stay focused on what is happening there, i.e. to
remain
cognizant of one's breathing, so that it becomes a true 'Son' of the
Father
(lungs) and witness to the Holy Spirit (breathed air).
For the superman is established when lungs,
mind, and air are in harmony in relation to the breath, which
transports him
into Heaven.
17. The superman allows the power of the lungs to
transport him to the glory of Heaven, which is the superconscious joy
of
supreme being.
18. The superman is initially conscious of nothing
but the power of the lungs ... as they lift his consciousness towards a
superconscious glory on the sublime wings of holy spirit.
19. Hence the superman passes from God the Father,
the power of his lungs, to the Holy Spirit of Heaven, which is the
superconscious fulfilment of his transcendent will.
20. The power of God the Father is the means to
the glorious end ... of the Holy Spirit of Heaven for the superman, who
mediates between power and glory in his determination to become
sublime, which
is to enter into supreme being.
21. The superman uses God the Father, the power of
his lungs, to rise, on wings of airy lightness, towards the heaven of
the Holy
Spirit, which is his true salvation.
22. Hence the superman acknowledges only one God -
the power of his lungs, which is commensurate with the Father, and on
this
power he climbs towards the Holy Spirit of Heaven, the joyful glory of
supreme
being.
23. There can be no 'God the Son' or 'God the Holy
Ghost' for the superman; for God is power (truth), and only the Father,
commensurate with the ability of the lungs to breathe, has power. Hence only the Father, as we are here
defining Him or, rather, it ... in relation to lungpower, is God.
24. God is the powerful means, for the superman,
to the sublime end ... of heavenly glory.
Hence the superman is the inspired mind who is attuned, through
conscious
focus, to the power and the glory of God and Heaven.
25. In a sense, the superman oscillates, through
his enlightened mind, between power and glory, God and Heaven, since he
cannot
experience the latter (as superconscious joy) unless he is also attuned
to the
divine (respiratory) power of the former.
26. There is thus a kind of 'eternal recurrence'
in which the superman returns again and again to his god-self, in order
to rise
to the sublime heights of heavenly glory.
27. The god-self, or universal self, is the key to
the universal consciousness which follows from the acquiescence, via
the lungs,
of conscious selfhood in the universal medium ... of air.
28. Universal consciousness, the
superconsciousness of the transcendent superman, has nothing whatsoever
to do
with the Universe, or Cosmos, any more, for that matter, than does the
universal self, or god-self of the lungs, or the universal medium, the
ethereal
medium of the air.
29. The superman is at the furthest possible
remove from anyone rooted, through superfemininity, in the Cosmos.
30. The divine power of the god-self is the
ultimate virtue, and it tends towards the ultimate good, which is the
sublime
glory of Heaven.
31. The superman, the highest and most moral man,
utilizes the ultimate virtue to its full, so that, through passive
acquiescence
in its divine power, he may know the sublime glory of the ultimate good.
32. Thus he is borne aloft, in Christ, to the
supreme being of the Holy Spirit of Heaven, a true 'Son of God' who
rides the
Father ... of his god-self, the lungs, to the heavenly heights of
superconscious Joy.
33. Only in the ultimate good of transcendent
consciousness is the superman truly saved; for salvation is the
heavenly goal
of the insightful mind, whose acquiescence in divine power is the key
to total
enlightenment.
34. Such enlightenment is to be at one with the
universal medium in the supreme being of superconscious joy, borne
aloft on the
lightness of air to a glory sublime, the ultimate goodness of the Holy
Spirit
of Heaven.
35. My concept of the Trinity, as outlined above,
is purely transcendental, and therefore relevant to idealistic
sensibility
alone. It has nothing whatsoever to do
with nonconformist or humanist or fundamentalist concepts of the
Trinity, or,
indeed, with compromises between one concept and another.
36. I am not, and never have been, a
'Creator-monger', a term I reserve, in denigratory fashion, for those
who
always identify God, or the concept thereof, with someone or something
deemed
responsible for creating the Universe, with its teeming galaxies. Such a primal and altogether primitive notion
of God can have no place in 'Kingdom Come'!
37. In fact, it is their adherence to this
primitive notion of God ... which has done so much to expose Jews, for
instance, to anti-Semitism, since, unlike their Christian detractors,
they are
recognizably 'once born', and therefore identifiable with primal
evil/vice.
38. Yet Jews had no option but to cling to their
religious traditions if they hoped to remain identifiable as Judaists,
and thus
be able and capable of returning, one day, from exile unto Zion, their
ancestral dream.
39. Now that the Jews have a nation-state, they do
not have to fear the sort of anti-Semitic prejudice that culminated in
the
Holocaust, although, problems with Palestinian nationalism aside, they
are
still in need of deliverance from primal divinity to supreme divinity,
as and
when Messianic intervention becomes possible.
40. In that respect, a people who, through no
particular fault of their own, were 'Last' ... may well become 'First',
as they
take a lead in developing 'Kingdom Come' at the expense of 'Kingdom
Gone', or
supreme being at the expense of primal being, as would be their divine
entitlement.
41. The Jews were long godly and are even now,
after two millennia of exile and persecution, still godly ... to the
extent
that they relate, through Judaism, to primal being, albeit more, I
would
expect, in relation to Satan than to Jehovah, to David than to Saul
and/or
Moses, to the solar plane than to the stellar one, to submasculinity
than to
superfemininity, since that alone is commensurate with primal being as
against
primal doing.
42. The 'Star of David' is arguably closer to
Satan
than to Jehovah, to the solar 'Fallen' than to the stellar 'First
Mover',
though upper-class Jews would traditionally be less Davidian than
Saulian or
even Mosaic in their deference to cosmic precedent.
43. My sympathy is always with the solar 'Fallen',
the Satanic 'Fall Guy', against the stellar 'First Mover', the Creator
equivalence, whose essence is more genuinely diabolic, since
superfeminine in
its noumenal objectivity as light.
44. The male struggle against the female, in no
matter what form or phase of history, is the evolutionary struggle of
subjectivity against objectivity, positivity against negativity,
morality
against immorality.
45. It is my belief that Jehovah corresponds to
the central star of the Galaxy, which, being stellar, is fundamentally
superfeminine, and hence diabolic.
46. The Judaic revolution was to settle for one
star, effectively the central star of the Galaxy, at the expense of
stars in
general, thereby achieving monotheism.
47. Yet this revolution was still
'untransvaluated' as far as the status of stellar vis-à-vis solar was
concerned, since the higher plane, corresponding to a 'First Mover',
was
deferentially regarded as divine, in contrast to the diabolic standing
in which
the solar plane, corresponding to the 'Satanic Fall', was held, to the
detriment, ultimately, of submasculine self-respect.
48. Really, it is the solar plane that is closer
to primal being and thus to primitive divinity, and therefore Satan is
more
closely related to primal God than Jehovah.
49. The Jews effectively 'fell between two
stools', breaking with oriental precedent to a degree, as in regard to
monotheism, but not to the extent that 'the fallen' was regarded as God
and the
'Creator of the Universe' as Devil.
50. Doubtless, the fact of Judaism's only partial
revolutionary status owed not a little to Moses, that upper-class
manifestation
of Egyptian exile.
51. Unlike Moses, the shepherd boy David came to
pass as the effective champion of 'the fallen', the submasculine beast
whose
divine essence flew in the face of diabolic precedence (initially
symbolized by
King Saul and subsequently by Goliath, the giant philistine warrior).
52. The 'Star of David' bears ample testimony to
53. The emblem to which I, as a self-professed
Social Transcendentalist, subscribe - namely, an inverted CND design
superimposed upon the 'masculine sign' - should be white on a
light-blue
ground, the reverse, in effect, of the 'Star of David'.
54. Light blue is to Heaven (air/sky) what red is
to Hell (fire/stars), and therefore the most appropriate colour for an
emblem
intended to stand at the furthest possible ideological remove from
communism.
55. If the 'red flag' connotes with whatever is
extreme left-wing, then the light-blue flag, emblem, or whatever, of
Social
Transcendentalism ... should connote with an ideal that, so far as the
superman
was concerned, is extreme right-wing, albeit of an extreme
rightness/correctness that allows for the co-existence, within the
parameters
of a triadic pluralism, of both right- and left-wing alternatives
beneath.
56. One could argue, as I shall, that whereas
whatever is extreme left-wing connotes with noumenal objectivity, and
hence the
Devil/Hell, that which is extreme right-wing connotes, by contrast,
with
noumenal subjectivity, and hence God/Heaven.
57. Likewise, one may argue that whereas whatever
is left wing connotes with phenomenal objectivity, and hence
woman/purgatory,
that which is right wing connotes, by contrast, with phenomenal
subjectivity,
and hence man/earth.
58. Elementally speaking, things proceed from the
extreme leftness of fire to the extreme rightness of air via the
leftness of
water and the rightness of vegetation, as from Hell to Heaven via
Purgatory and
the Earth.
59. Where the Left is immoral, whether absolutely
(in noumenal objectivity) or relatively (in phenomenal objectivity),
the Right
is moral, whether relatively (in phenomenal subjectivity) or absolutely
(in
noumenal subjectivity).
60. The diabolic and the feminine line up, as
extreme left-wing (noumenal) and moderate left-wing (phenomenal),
against the
masculine and the divine, as moderate right-wing (phenomenal) and
extreme
right-wing (noumenal).
61. There is a sense, as I have already intimated,
in which being left wing is to be incorrect, or immoral, whereas being
right
wing is to be correct, or moral.
62. The Left, in keeping with their objective
dispositions, are usually public, while the Right, in keeping with
their
subjective dispositions, are more usually private.
63. Just as the Extreme Left connotes, in its
fieriness, with whatever is diabolic, barbarous, materialist, criminal,
so the
Extreme Right connotes, in its airiness, with whatever is divine,
cultural,
idealist, graceful.
64. Just as the moderate left connotes, in its
wateriness, with whatever is feminine, civilized, realist, punishing,
so the
moderate right connotes, in its earthiness, with whatever is masculine,
philistine, naturalist, sinful.
65. It is more characteristic of the moderate left
to attack the moderate right than vice versa, bearing in mind the
objective,
and therefore feminine/diabolic, essence of left-wing alignments.
66. In similar fashion, rain falls upon
vegetation, as fire upon air.
67. If the extreme left-wing person is effectively
superfeminine (anti-soulful) in sensuality and subfeminine (soulful) in
sensibility, then the extreme right-wing person is effectively
submasculine
(anti-spiritual) in sensuality and supermasculine (spiritual) in
sensibility.
68. If the moderate left-wing person is
effectively anti-feminine (anti-Marian) in sensuality and pro-feminine
(Marian)
in sensibility, then the moderate right-wing person is effectively
anti-masculine (anti-Christian) in sensuality and pro-masculine
(Christian) in
sensibility.
69. To barbarously descend, in extreme left-wing
fashion, along the space-time axis from eyes to heart, but to
culturally
ascend, in extreme right-wing fashion, along the time-space axis from
ears to
lungs.
70. To civilly descend, in moderate left-wing
fashion, along the volume-mass axis from tongue to womb, but to
naturally
ascend, in moderate right-wing fashion, along the mass-volume axis from
phallus
to brain.
71. That which descends, devolves, falls, etc., is
diabolic and/or feminine, whereas that which ascends, evolves, rises,
etc., is
masculine and/or divine.
72. To convert down from the barbarous (extreme
left-wing) economics of communism to the civilized (moderate left-wing)
economics of socialism, as from fire to water, but to convert up from
the
philistine (moderate right-wing) economics of capitalism to the
cultural
(extreme right-wing) economics of corporatism, as from vegetation to
air.
73. Likewise, with science, politics, and
religion, the barbarous being cosmological, authoritarian, and
fundamentalist;
the civilized being chemical, parliamentary, and humanist; the
philistine, or
natural, being physical, republican, and nonconformist; and the
cultural being
ontological, totalitarian, and transcendentalist.
74. To convert down from the absolute
unrighteousness (extreme left) of 'falling fire' to the relative
unrighteousness (moderate left) of 'falling water', as from noumenal
objectivity to phenomenal objectivity, crime to punishment.
75. To convert up from the relative righteousness
(moderate right) of 'rising vegetation' to the absolute righteousness
(extreme
right) of 'rising air', as from phenomenal subjectivity to noumenal
subjectivity, sin to grace.
76. Unrighteousness, appertaining to whatever is
left wing, has an objective basis, which derives from its
unconscious/unnatural
essence.
77. By contrast, righteousness, appertaining to
whatever is right wing, has a subjective basis, which derives from its
conscious/natural essence.
78. Thus to contrast the unrighteousness of the
diabolic and/or feminine with the righteousness of the masculine and/or
divine,
the former options objective and the latter ones subjective.
79. Both crime and punishment, appertaining to
barbarity and to civility, are unrighteous, since affiliated with
absolute and
relative manifestations, respectively, of unconscious/unnatural
objectivity.
80. Both sin and grace, appertaining to nature and
to culture, are righteous, since affiliated with relative and absolute
manifestations, respectively, of conscious/natural subjectivity.
81. Hence the paradoxical but nonetheless
logically-demonstrable fact of the unrighteousness of
punishment/civility
vis-à-vis the righteousness of sin/naturalism.
82. In similar terms, it could be argued that
whereas fire and water, corresponding to noumenal and to phenomenal
manifestations of elemental objectivity, are unrighteous, vegetation
and air,
corresponding to phenomenal and to noumenal manifestations of elemental
subjectivity, are righteous.
83. The civilized person is relatively unrighteous
(unconscious) in her watery femininity, whereas the barbarous person is
absolutely unrighteous (unconscious) in her fiery devility.
84. The natural, or philistine, person is
relatively righteous (conscious) in his earthy masculinity, whereas the
cultural person is absolutely righteous (conscious) in his airy
divinity.
85. The sinful righteousness of man (masculinity)
is a precondition of the graceful righteousness of God
(submasculine/supermasculine divinity).
86. The punishing unrighteousness of woman
(femininity) is a post-condition of the criminal unrighteousness of the
Devil
(superfeminine/subfeminine devility).
87. The sinful righteousness of man is philistine,
compared with the graceful righteousness of God.
88. The punishing unrighteousness of woman is
civil,
compared with the criminal unrighteousness of the Devil.
89. In every context, whether noumenal or
phenomenal, outer or inner, the feminine is equivalent to
unrighteousness,
unconsciousness, unnaturalness, and unreasonableness.
90. One cannot be righteous if one is not also
conscious, natural, reasonable, and thus motivated by subjective
considerations.
91. Sin is no less reasonable than righteous,
since its association with nature lends it a conscious connotation
symptomatic
of its phenomenally subjective essence.
92. If it is reasonable to be sinful, it is
super-reasonable to be graceful, and thus one whose super-righteousness
is
premised upon a supernatural association with that which is
superconscious, due
to its noumenally subjective essence.
93. If man is reasonable to associate with nature
and its phenomenal glory of a conscious righteousness, then the
superman, for
example, is super-reasonable to associate with supernature and its
noumenal
glory of a superconscious superrighteousness.
94. One might say that the reasonable tends, in
nature and consciousness, towards righteousness, which is the blessed
salvation, in inner glory, of a virtuous will.
95. Conversely, one could argue that the
unreasonable tends, in unnature and unconsciousness, away from
unrighteousness,
which is the cursed damnation, in outer glory, of a vicious will.
96. Be that as it may, the unreasonable, being
objective, is always left wing, whereas the reasonable, being
subjective, is
always right wing.
97. The superreasonableness of the superman (Son
of God) is to focus his mind upon the supernatural power of his lungs
(God the
Father) in order to experience the super-righteous glory of the
Resurrection
(Holy Spirit of Heaven) that comes from the attainment to
superconscious
transcendence.
98. Hence, for the superman, supernature is the
means to superrighteousness on the wings of a superconscious
transcendence (of
egocentric selfhood).
99. It is this knowledge which makes the superman
superreasonable, and hence supersane.
100. Just as fire leads to water, as barbarity to
civility, or crime to punishment, so, by a like token, unclearness
leads to
clearness.
101. Just as vegetation leads to air, as nature to
culture, or sin to grace, so, by a like token, unholiness leads to
holiness.
102. To contrast the unclearness of fire with the
clearness of water, as one would contrast devility
(superfemininity/subfemininity) with femininity.
103. To contrast the unholiness of vegetation with
the holiness of air, as one would contrast masculinity with divinity
(submasculinity/supermasulinity).
104. To contrast the unclearness of materialism with
the clearness of realism, but the unholiness of naturalism with the
holiness of
idealism.
105. The Devil pertains not to unholiness but to
unclearness, which has reference to the space-time continuum of
'falling fire'.
106. That which pertains to unholiness, on the
contrary, is a masculine precondition of holiness, the holiness of
'rising
air'.
107. Clearness, which is feminine, has reference to
the volume-mass continuum of 'falling water', and thus stands in a
superior
relationship to the unclearness of 'falling fire'.
108. Unholiness, which is masculine, has reference
to the mass-volume continuum of 'rising vegetation', and thus stands in
an
inferior relationship to the holiness of 'rising air'.
109. To contrast the unclearness of space-time
materialism with the holiness of time-space idealism, as one would
contrast
primal/supreme doing with primal/supreme being.
110. To contrast the clearness of volume-mass
realism with the unholiness of mass-volume naturalism, as one would
contrast
primal/supreme giving with primal/supreme taking.
111. Clearness has the feminine advantage over
unholiness of being a redeemed mode of objectivity, as opposed to an
unredeemed
mode of subjectivity. Nonetheless, it
cannot be maintained, with any logical credibility, that clearness is
superior
to unholiness.
112. Likewise it cannot be argued that femininity is
superior to masculinity, since superiority can only be established on
the basis
of comparison with that to which it is a redemption.
113. Hence while femininity is most definitely
superior to devility, it is simply contrary to masculinity, or that
which is
inferior to divinity.
114. I hold that, morally speaking, it is better to
be masculine than feminine because masculinity can lead, in its
unholiness, to
divinity, as vegetation to air, and there is nothing superior to that
(except
it be the sublimity of Heaven itself).
115. From the unclearness of Hell/the Devil to the
holiness of God/Heaven via the clearness of purgatory/woman and the
unholiness
of man/earth.
116. To fall, in space-time, from the unclear fire
of outer hell to the unclear soul of inner hell, as from eyes to heart,
light
to blood.
117. To rise, in time-space, from the holy air of
outer heaven to the holy spirit of inner heaven, as from ears to lungs,
sound
to breath.
118. To fall, in volume-mass, from the clear water
of outer purgatory to the clear id of inner purgatory, as from tongue
to womb,
spittle to pregnancy.
119. To rise, in mass-volume, from the unholy
vegetation of outer earth to the unholy mind of inner earth, as from
phallus to
brain, sex to thought (prayer).
120. To descend, in spatial space, from the unclear fiery
fire of scientific outer hell to the unclear airy fire of religious
outer hell
via the unclear watery fire of political outer hell and the unclear
vegetative
fire of economic outer hell.
121. To descend, in repetitive time, from the
unclear emotional soul of scientific inner hell to the unclear
spiritual soul
of religious inner hell via the unclear instinctual soul of political
inner
hell and the unclear intellectual soul of economic inner hell.
122. To ascend, in sequential time, from the holy
fiery air of scientific outer heaven to the holy airy air of religious
outer
heaven via the holy watery air of political outer heaven and the holy
vegetative air of economic outer heaven.
123. To ascend, in spaced space, from the holy
emotional spirit of scientific inner heaven to the holy spiritual
spirit of
religious inner heaven via the holy instinctual spirit of political
inner
heaven and the holy intellectual spirit of economic inner heaven.
124. To descend, in volumetric volume, from the
clear fiery water of scientific outer purgatory to the clear airy water
of
religious outer purgatory via the clear watery water of political outer
purgatory and the clear vegetative water of economic outer purgatory.
125. To descend, in massed mass, from the clear
emotional id of scientific inner purgatory to the clear spiritual id of
religious inner purgatory via the clear instinctual id of political
inner
purgatory and the clear intellectual id of economic inner purgatory.
126. To ascend, in massive mass, from the unholy
fiery vegetation of scientific outer earth to the unholy airy
vegetation of
religious outer earth via the unholy watery vegetation of political
outer earth
and the unholy vegetative vegetation of economic outer earth.
127. To ascend, in voluminous volume, from the
unholy emotional mind of scientific inner earth to the unholy spiritual
mind of
religious inner earth via the unholy instinctual mind of political
inner earth
and the unholy intellectual mind of economic inner earth.
128. Both 'the clear' and 'the holy' know right from
wrong, but they know it in contrary ways.
129. 'The clear' know right from wrong objectively,
and stigmatize, as criminal, the wrong.
130. 'The holy' know right from wrong subjectively,
and stigmatize, as sinful, the wrong.
131. Hence there are two kinds of right and wrong -
the objective kind which appertains to crime and punishment, and the
subjective
kind which appertains to sin and grace.
132. Those who cannot tell right from wrong objectively
... are the barbarous, for whom the Devil is Lord.
133. Those who cannot tell right from wrong
subjectively ... are the philistine, for whom man is lord.
134. From the standpoint of civility, and thus
society, barbarity, or untrammelled unnaturalism, is wrong, and
therefore
something required to be punished as crime.
135. From the standpoint of culture, and thus the
individual, philistinism, or untrammelled naturalism, is wrong, and
therefore
something required to be confessed to as sin.
136. Culture, being subjective, requires a
subjective confession of wrong by the penitent, whereas civility, being
objective, strives to punish, through justice, criminal wrongdoing,
which it
correctly regards as an objective threat to society.
137. In fact, both culture and nature are
subjective, and therefore it behoves the cultural person guilty of
unholy
behaviour to personally and voluntarily confess his sins.
138. By contrast, the objectivity of barbarity and
civility leads to a situation in which the civil party has to determine
the
guilt of the alleged criminal, who is 'innocent until proven guilty'.
139. A barbarous society that aped justice would
turn objectivity upon its head, making a person 'guilty until proven
innocent'.
140. In a civil society, however, the onus is on the
civil authorities to prove the guilt of the alleged criminal. For civility is obliged to determine and then
punish objective wrongdoing (crime).
141. Culture, on the other hand, is disposed to
determine and then forgive subjective wrongdoing (sin), which it is up
to the
cultural individual to confess to, thereby re-establishing a graceful
accommodation with divinity.
142. With the out-and-out philistine, by contrast,
there is no sense of sin, and therefore no possibility of confessional
penitence for subjective wrongdoing.
143. The unredeemed philistine is a creature of
nature who is incapable, in his complacent masculinity, of ascending
towards
God on wings of atonement for phenomenal self-indulgence.
144. The philistine falls as short of the cultural
... as the barbarian of the civilized, since neither is prepared to
acknowledge
the culpability of what they take/do.
145. Just as barbarity stretches from eyes to heart
in the fieriness of space-time, so philistinism stretches from phallus
to brain
in the vegetativeness of mass-volume.
146. Hence, generally speaking, one is as unclear in
repetitive time as in spatial space, and as unholy in voluminous volume
as in
massive mass, even if from the standpoint of sensibility rather than
sensuality.
147. Of course, one could argue, with some
justification, that it is better to be unclear/unholy in sensibility
than in
sensuality, since sensibility has reference to the inner as opposed to
the
outer. Still, there is inner crime and
inner sin.
148. Just as civility stretches from tongue to womb
in the wateriness of volume-mass, so culture stretches from ears to
lungs in
the airiness of time-space.
149. Hence, generally speaking, one is as clear in
volumetric volume as in massed mass, and as holy in sequential time as
in
spaced space, even if from the standpoint of sensuality rather than
sensibility.
150. Of course, one could argue, again with some
justification, that it is better to be clear/holy in sensibility than
in
sensuality, since sensibility has reference to the inner as opposed to
the
outer. Still, there is outer punishment
and outer grace.
151. To distinguish the primary nature, in
elemental/molecular particles, of unholiness and clearness from the
secondary
nature, in molecular/elemental wavicles, of unholiness and holiness.
152. The unreasonable/unrighteous are fundamentally
primary, in keeping with their unconscious/unnatural dispositions,
whether
noumenally or phenomenally, towards objectivity.
153. The reasonable/righteous are generally
secondary, in keeping with their conscious/natural dispositions,
whether
phenomenally or noumenally, towards subjectivity.
154. Science and politics are basically primary
disciplines, which contrast with the secondary standings of economics
and
religion.
155. The Devil and woman are primary entities, and
contrast with the secondary standings of man and God, as fire and water
contrast with vegetation and air.
156. Woman is only the 'second sex' in a Christian,
or reborn, age and/or society; for when, by contrast, Heathen values
predominate she is very definitely in her primary element as, to all
intents
and purposes, the dominant sex.
157. The objective of a Christian/Superchristian
society is to liberate the masculine secondary element from the
domination of
feminine/diabolic primary elements, so that man becomes freer of woman
and
better able, in consequence, to reach an accommodation with God, either
indirectly, in masculinity, or directly, in divinity.
158. It is for the righteous sinner to stand closer
to the superrighteous graceful, as masculine to supermasculine, with
the
unrighteous punisher (whose objectivity makes it difficult if not
impossible
for her to 'turn the other cheek') pegged down to a largely if not
exclusively
feminine standing below, where she will be less disposed to
super-unrighteous
collusion with the Devil.
159. Worse than the tragedy for man is the tragedy
for God ... when woman is free to enter into relations either directly,
through
crime, or indirectly, through punishment, with the Devil, whose
barbarism rules
a godless roost.
160. The phenomenal objectivity of feminine
unrighteousness should become the civilized basis upon which the
phenomenal
subjectivity of masculine righteousness and the noumenal subjectivity
of
supermasculine super-righteousness rise up in
nonconformist/transcendentalist
independence of a humanism liberated from fundamentalism.
161. A 'new purgatory', a 'new earth', and a 'new
heaven' for the triadic Beyond ... of a Superchristian liberation from
the
World/Limbo and thus, more fundamentally, from Hell.
162. The unrighteous are effectively left wing,
since aligned with fire and/or water against vegetation and/or air, the
elements, by contrast, of the righteous.
163. It is logically tempting to align clearness
with righteousness and unholiness, by contrast, with unrighteousness,
but this
would contradict the objective/subjective gender distinction which
exists
between feminine clearness and masculine unholiness, water and
vegetation.
164. Really, one has to distinguish unclear
unrighteousness from clear unrighteousness, fire from water, whilst
reserving
for vegetation and air a distinction between unholy righteousness and
holy
righteousness.
165. The unclear unrighteousness of fire stands to
the clear unrighteousness of water as hell to purgatory, crime to
punishment,
and remains forever aligned with unconscious/unnatural objectivity.
166. The unholy righteousness of vegetation stands
to the holy righteousness of air as the earth to heaven, sin to grace,
and
remains forever aligned with conscious/natural subjectivity.
167. Ultimately, the unholy righteousness of
masculine subjectivity must stand above the clear unrighteousness of
feminine
objectivity ... as the earth above purgatory, in order that the holy
righteousness of supermasculine subjectivity can blossom on the sure
foundations of a phenomenally righteous precondition.
168. The best writings, the writings that express a
subjective bias, are always self-indulgent, and thus righteous. They rise from masculinity towards divinity,
as from moderate right-wing to extreme right-wing.
169. The worst writings, the writings that express
an objective bias, are always other-indulgent, and thus unrighteous. They fall from devility towards femininity,
as from extreme left-wing to moderate left-wing.
170. The unselfishness of the Extreme and/or
Moderate Left is unrighteous in its self-denying objectivity.
171. The selfishness of the Moderate and/or Extreme
Right is righteous in its self-affirming subjectivity.
172. From the unselfishness of science and politics
to the selfishness of economics and religion, as from fire and water to
vegetation and air.
173. When science and religion 'join hands' across a
noumenal gulf, one has the amorality of Limbo.
174. When politics and economics 'join hands' across
a phenomenal gulf, one has the amorality of the World.
175. Since science is in its per
se
manifestation in space-time (fiery fire/emotional soul), it is
'bovaryized' in
time-space (fiery air/emotional spirit), volume-mass (fiery
water/emotional
id), and mass-volume (fiery vegetation/emotional mind).
176. Since religion is in its per
se
manifestation in time-space (airy air/spiritual spirit), it is
'bovaryized' in space-time
(airy fire/spiritual soul), mass-volume (airy vegetation/spiritual
mind), and
volume-mass (airy water/spiritual id).
177. Since politics is in its per
se
manifestation in volume-mass (watery water/instinctual id), it is
'bovaryized'
in mass-volume (watery vegetation/instinctual mind), space-time (watery
fire/instinctual soul), and time-space (watery air/instinctual spirit).
178. Since economics is in its per
se
manifestation in mass-volume (vegetative vegetation/intellectual mind),
it is
'bovaryized' in volume-mass (vegetative water/intellectual id),
time-space
(vegetative air/intellectual spirit), and space-time (vegetative
fire/intellectual soul).
179. From the scientific per
se
of fiery fire/emotional soul in space-time to the scientific
'bovaryizations'
... of fiery air/emotional spirit in time-space, fiery water/emotional
id in
volume-mass, and fiery vegetation/emotional mind in mass-volume.
180. From the religious per
se
of airy air/spiritual spirit in time-space to the religious
'bovaryizations'
... of airy fire/spiritual soul in space-time, airy
vegetation/spiritual mind
in mass-volume, and airy water/spiritual id in volume-mass.
181. From the political per
se
of watery water/instinctual id in volume-mass to the political
'bovaryizations'
... of watery vegetation/instinctual mind in mass-volume, watery
fire/instinctual soul in space-time, and watery air/instinctual spirit
in
time-space.
182. From the economic per
se
of vegetative vegetation/intellectual mind in mass-volume to the
economic
'bovaryizations' ... of vegetative water/intellectual id in
volume-mass,
vegetative air/intellectual spirit in time-space, and vegetative fire/
intellectual soul in space-time.
183. Our-Father-the-Lungs, Who reigns in Heaven;
honour to Your Name. Your Kingdom come,
Your Will be done, on earth as it is in Heaven.
Give us this day our daily Breath and deliver us from Evil. For Yours is the Kingdom, the Power that
leads to the Glory of Heaven for ever and ever.
Amen.
184. To be religiously righteous, you need respect
for the air. Those who do not or cannot
respect the air ... are no friends of idealism.
185. Pollution of the air by traffic, industry,
tobacco, etc., betrays disrespect for the air, and by implication true
spirituality, which is fundamentally diabolical.
186. Spirituality has nothing to do with eyes or
heart. It is the ears and the lungs
which most characterize a spiritual approach to life - the one
externally and
the other internally.
187. Worse than pollution of the air is pollution of
the lungs, which is nothing less than a diabolical assault upon God.
188. Smoking is effectively a thing of the Devil
which both desecrates the 'temple of the Holy Spirit' and pollutes the
air one
breathes, causing both to wreak of smoke.
189. The unclear unrighteousness of smoking is often
associated with the clear unrighteousness of drinking, as though in a
tug-of-war between devility and femininity, barbarity and civility,
crime and
punishment, fire and water, hell and purgatory.
190. By 'drinking' I, of course, allude to alcohol
and thus to a kind of 'drinking-for-drinking's sake' that should be
sharply
differentiated from the ordinary course of drinking, in accordance with
normal
fluidal requirements.
191. There is nothing manly, or masculine, about
drinking, given the feminine connotation that accrues to fluidal, and
particularly watery, substances.
192. It is more masculine to eat than to drink,
though the cultural person will only eat in moderation, disdaining the
blatant
philistinism of eating to excess (gluttony).
193. If heavy smoking is symptomatic of barbarity
and heavy drinking symptomatic of civility, then heavy eating is
symptomatic of
philistinism and heavy or, rather, light sniffing (as, traditionally,
of snuff,
incense, etc.) symptomatic of culture.
194. Reels, jigs, and hornpipes are the musical
equivalents, it seems to me, of camogie, Gaelic football, and hurling,
or the
Virgin Mary, the Christ Child, and the Holy Ghost, or, in instrumental
terms,
fiddles, accordions, and uilleann pipes.
195. It is easy to associate the 'Madonna and Child'
with ordinary maternity, as though they were symbolic of family virtue. Nothing, however, could be more delusional!
196. The 'Madonna' is no ordinary mother but one
who, so we are expected to believe, was miraculously impregnated by ...
who? God as some Creator-like
Father-figure of cosmological significance.
197. Be that as it may, conception for Mary was
avowedly immaculate, and therefore evidently not to be associated with
the
normal course of pregnancy.
198. Hence the 'Mother of God' or, rather, of the
'Son of God' was no ordinary mother, but one able to bring forth child
without
having undergone coitus and, presumably (for this is conjecture on my
part),
without having become pregnant in the usual watery fashion, since such
a
condition would be purgatorial, which is to say, unrighteous.
199. Whether or not the Immaculate Conception
includes an avoidance of conventional pregnancy (there is a compelling
theological case that it should), the fact remains that the 'Madonna
and Child'
are theologically significant rather than biologically so.
They are not a paradigm of mother/child
symbiosis.
200. Hence it would be theologically incorrect to make
a symbol for maternal devotion out of the 'Madonna and Child', since
such
devotion has nothing whatsoever to do with Christianity, but is
fundamentally a
humanistic and therefore heathen virtue.
201. Christianity reflects the redemption of man in
the 'risen vegetation' of cerebral righteousness through the Word,
especially
in regard to prayer. The genuine
Christian is more a praying animal than a copulating one below or a
meditating
one above. He has achieved a
nonconformist righteousness through Christ.
202. So much for definitions! Now
for
some questions. Can a woman become a
Christian? - Yes, to a
limited extent. And how? - By renouncing
motherhood and its corollary of pregnancy.
And why? - So that she is less given to a watery purgatory and
more
given to a vegetative earth, the latter of which is alone righteous.
203. Clearly, the type of women who become, at least
to some extent, Christians ... are not likely to get married and have
children. Usually they are nuns.
204. My belief is that even nuns, being women, find
ways of getting around, or rather compensating themselves for, the
taboo on the
watery unrighteousness of pregnancy, since it is inconceivable to me
that a
woman, any woman, can (sex-change exceptions notwithstanding) turn
herself into
a man, and a Christian one at that, by effectively becoming more
vegetation
than water, more earth than purgatory, more nonconformist than
humanist, more
subjective than objective, etc.
205. Frankly, I don't believe that women can
transform themselves into men, even when they renounce motherhood and
its
attendant heathen shortcomings. A nun is
still a woman, even if a devotedly celibate one.
206. Yet a celibate woman is closer, in effect, to
the 'Madonna' than would be a sexually active and/or maternal one. She has rejected the purgatorial
unrighteousness of a watery conception, in order to draw closer to the
earthy
righteousness of a vegetative conception through Christ.
She is Christian to a degree, but not to the
extent that she ceases to be a woman, and thus a creature in whom the
feminine
predominates over the masculine.
207. Woman is primarily and predominantly
unrighteous and only secondarily and subordinately righteous, a
creature who,
for all her subjective aspirations, remains fundamentally objective in
her
preponderating femininity.
208. It would seem that if we differentiate between
external and internal modes of righteousness on the basis of a
distinction
between subjective sensuality and sensibility, we have to accept that
both modes
are good, as opposed to the external mode being evil and the internal
mode
alone good.
209. Hence we cannot maintain, in relation to
subjective manifestations of sensuality and sensibility, that the
sensual is
evil and the sensible alone good, but must allow for the concept of
external
and internal modes of good, with the former primal and the latter
supreme.
210. What applies to righteousness must also apply
to unrighteousness, where the sensuality/sensibility distinction
between
external and internal modes of objectivity has reference to two kinds
of evil,
the former primal and the latter supreme.
211. If primal subjectivity is good in its outer
glory, then it can only be virtuous in its outer power, the subjective
divergence of sensual will from sensual glory.
212. Conversely, if primal objectivity is evil in
its outer glory, then it can only be vicious in its outer power, the
objective
divergence of sensual will from sensual glory.
213. We should therefore allow for the distinction
between virtuous divergence from good glory and vicious divergence from
evil
glory, the former subjective and the latter objective.
214. If supreme subjectivity is good in its inner
glory, then it can only be virtuous in its inner power, the subjective
convergence of sensible will upon sensible glory.
215. Conversely, if supreme objectivity is evil in
its inner glory, then it can only be vicious in its inner power, the
objective
convergence of sensible will upon sensible glory.
216. We should therefore allow for the distinction
between virtuous convergence upon good glory and vicious convergence
upon evil
glory, the former subjective and the latter objective.
217. Subjectivity is absolutely good/virtuous when
noumenal and relatively good/virtuous when phenomenal, whereas
objectivity is
relatively evil/vicious when phenomenal and absolutely evil/vicious
when
noumenal.
218. In a phrase, Heaven/God is absolutely
good/virtuous and earth/man relatively good/virtuous, whereas
purgatory/woman
is relatively evil/vicious and Hell/the Devil absolutely evil/vicious,
and this
whether in relation to sensuality or to sensibility, the external or
the
internal contexts of alpha and omega, primal and supreme.
219. To compare the absolute evil/vice of fire with
the relative evil/vice of water, and then to contrast each of these
with the
relative good/virtue of vegetation and the absolute good/virtue of air.
220. Evil/vice is either unclear (absolute) or clear
(relative), in contrast to good/virtue being either unholy (relative)
or holy
(absolute).
221. To objectively diverge, in spatial space, from
super-unconscious/super-unrighteous evil to
super-unnatural/super-unreasonable
vice, as from unclear external glory to power, but to objectively
converge, in
repetitive time, from sub-unnatural/sub-unreasonable vice to
sub-unconscious/sub-unrighteous evil, as from unclear internal power to
glory.
222. To subjectively diverge, in sequential time,
from subconscious/subrighteous good to subnatural/subreasonable virtue,
as from
holy external glory to power, but to subjectively converge, in spaced
space,
from supernatural/superreasonable virtue to
superconscious/superrighteous good,
as from holy internal power to glory.
223. To objectively diverge, in volumetric volume,
from outer unconscious/unrighteous evil to outer unnatural/unreasonable
vice,
as from clear external glory to power, but to objectively converge, in
massed
mass, from inner unnatural/unreasonable vice to inner
unconscious/unrighteous
evil, as from clear internal power to glory.
224. To subjectively diverge, in massive mass, from
outer conscious/righteous good to outer natural/reasonable virtue, as
from
unholy external glory to power, but to subjectively converge, in
voluminous
volume, from inner natural/reasonable virtue to inner
conscious/righteous good,
as from unholy internal power to glory.
225. For me, the equation of righteousness with
consciousness is as gloriously credible as the converse equation of
unrighteousness with unconsciousness.
226. Likewise, the equation of reasonableness with
naturalness is as powerfully compelling as the converse equation of
unreasonableness with unnaturalness.
227. Women, I hold, are fundamentally
unrighteous/unreasonable
in their feminine bias towards phenomenally unconscious/unnatural
clearness,
whether with regard to divergent objectivity in volumetric sensuality
or to
convergent objectivity in massed sensibility, within the volume-mass
axis of 'falling
water'.
228. Men, by contrast, are essentially
righteous/reasonable in their masculine bias towards phenomenally
conscious/natural unholiness, whether with regard to divergent
subjectivity in
massive sensuality or to convergent subjectivity in voluminous
sensibility,
within the mass-volume axis of 'rising vegetation'.
229. Similarly, superwomen/subwomen are
fundamentally unrighteous/unreasonable in their
superfeminine/subfeminine bias
towards noumenally unconscious/unnatural unclearness, whether with
regard to
divergent objectivity in spatial sensuality or to convergent
objectivity in
repetitive sensibility, within the space-time axis of 'falling fire'.
230. Conversely, submen/supermen are essentially
righteous/ reasonable in their submasculine/supermasculine bias towards
noumenally conscious/natural holiness, whether with regard to divergent
subjectivity in repetitive sensuality or to convergent subjectivity in
spaced
sensibility, within the time-space axis of 'rising air'.
231. One should differentiate between the
subnatural/subreasonable power of the subman subjectively diverging
from
subconscious/subrighteous glory ... and the
supernatural/superreasonable power
of the superman subjectively converging upon
superconscious/superrighteous
glory.
232. Likewise, one should differentiate between the
super-unnatural/super-unreasonable power of the superwoman objectively
diverging from super-unconscious/super-unrighteous glory ... and the
sub-unnatural/sub-unreasonable power of the subwoman objectively
converging
upon sub-unconscious/sub-unrighteous glory.
233. The virtuous power diverges/converges
subjectively in relation to good glory, whether it be primal (and
sensual) or
supreme (and sensible), alpha or omega.
234. The vicious power diverges/converges
objectively in relation to evil glory, whether it be primal (and
sensual) or
supreme (and sensible), alpha or omega.
235. Evil/vice is always negative, like photons and
electrons, fire and water.
236. Good/virtue is always positive, like neutrons
(neutral with a positive bias) and protons, vegetation and air.
237. Negativity is always objective, like Hell and
Purgatory.
238. Positivity is always subjective, like the Earth
and Heaven.
239. Objectivity is always barbed (straight), like
the devility and femininity of superwomen/subwomen and women.
240. Subjectivity is always curved (bent), like the
masculinity and divinity of men and submen/supermen.
241. Although phenomenal self-indulgence is relatively
righteous/reasonable on account of the subjective nature of
philistinism, one
has to distinguish the sensual self-indulgence of the phallus from the
sensible
self-indulgence of the brain, as one would differentiate between
massive mass
and voluminous volume within the mass-volume axis of 'rising
vegetation'.
242. Likewise, although noumenal self-indulgence is
absolutely righteous/reasonable on account of the subjective nature of
culture,
one has to distinguish the sensual self-indulgence of the ears from the
sensible self-indulgence of the lungs, as one would differentiate
between
sequential time and spaced space within the time-space axis of 'rising
air'.
243. Conversely, although noumenal other-indulgence
(self-denial) is absolutely unrighteous/unreasonable on account of the
objective nature of barbarity, one has to distinguish the sensual
other-indulgence of the eyes from the sensible other-indulgence of the
heart,
as one would differentiate between spatial space and repetitive time
within the
space-time axis of 'falling fire'.
244. Similarly, although phenomenal other-indulgence
(self-denial) is relatively unrighteous/unreasonable on account of the
objective nature of civility, one has to distinguish the sensual
other-indulgence of the tongue from the sensible other-indulgence of
the womb,
as one would differentiate between volumetric volume and massed mass
within the
volume-mass axis of 'falling water'.
245. Self-indulgence, whether in sensuality or
sensibility, is relevant to either a masculine (phenomenal) or a
submasculine
and/or supermasculine (noumenal) standpoint, and is correlative with
other-denial.
246. Other-indulgence, whether in sensuality or
sensibility, is relevant to either a superfeminine and/or subfeminine
(noumenal) or a feminine (phenomenal) viewpoint, and is correlative
with
self-denial.
247. One denies 'the other' because it is
subordinate to one's male gender, whose essence is self-indulgence.
248. One denies 'the self' because it is subordinate
to one's female gender, whose essence is other-indulgence.
249. Self-denial for a man is as paradoxical as
self-indulgence for a woman, since it puts one at loggerheads with
one's gender
and its preponderating bias.
250. What applies to men and women, for whom
masculine and feminine attributes in mass and volume are preponderant,
is no
less applicable to gods and devils or, more correctly, to lords and
ladies ...
for whom submasculine and/or supermasculine and superfeminine and/or
subfeminine attributes in time and space are paramount.
251. Repentance for sin can lead to grace, but only
in terms of sensual sin vis-à-vis sensual grace or sensible sin
vis-à-vis
sensible grace.
252. There is no question of repentance for sensual
sin entitling the penitent to sensible grace, as though the phallus
automatically led to the lungs.
253. Conversely, there is no question of repentance
for sensible sin entitling the penitent to sensual grace, as though the
brain
automatically led to the ears.
254. Grace for the habitual sinner can only be
achieved on the basis of sensuality for sensual sin and of sensibility
for
sensible sin, phallus leading to ears and brain to lungs.
255. Thus from primal taking to primal being on the
one hand, that of the sensual penitent, and from supreme taking to
supreme
being on the other hand, that of the sensible penitent.
256. Although, compared to grace, sin is unholy
because phenomenally self-indulgent, it is nonetheless still
righteous/reasonable in view of its subjective association with
consciousness/nature in due philistine fashion.
257. In fact, philistinism only becomes identifiable
with sin to the person for whom noumenal self-indulgence, whether
through
sensuality or sensibility or even some combination of and/or
alternation
between both, is habitually paramount, and who consequently adheres to
a
superior plane of righteousness/reasonableness.
258. Where culture is not possible, philistinism is
the next best thing, just as vegetation is the next best thing after
air,
which, in any case, arises from it.
259. The philistine, whether or not consciously
aware and ashamed of his sin, is preferable to the civilized punisher,
or
civilian, from a divine standpoint, since he stands on the masculine
side of
the gender divide ... as one who is characterized by the
conscious/natural
subjectivity of unholy righteousness/reasonableness through phenomenal
self-indulgence.
260. Despite being clear as opposed to either
unclear (behind) or unholy (beyond), the punishing civilian is not
righteous/reasonable but unrighteous/unreasonable in his or, rather,
her (for
punishment is no less a feminine attribute than sin a masculine one)
unconscious/unnatural objectivity and tendency, through
other-indulgence
coupled with self-denial, to exact vengeance, in one way or another, on
the
basis of an 'eye for an eye and a tooth for a tooth'.
261. Christ, Who was about righteousness, taught
'turning the other cheek', which is a doctrine that could only appeal
to
someone who, being male, was sufficiently masculine to be able and
capable of
doing such a thing in the interests, not unreasonably, of preserving
subjectivity.
262. Christ had more compassion for phenomenally
self-indulgent persons, or sinners, than for phenomenally
other-indulgent persons,
or punishers, and for good reason.
Sinners can be redeemed to and by grace; punishers can't!
263. If Christianity remains a religion primarily
for men as opposed to women below or supermen above, the Christic
cynosure
marginalizing both the Blessed Virgin and the Holy Spirit,
Superchristianity
must become a religion primarily for supermen above as opposed to men
below and
women at the bottom. In other words, a
religion whose focus is grace rather than sin and/or punishment, and
which
opens out, in a triadic Beyond, to the prospect of Eternity.
264. That which is neither Christian (masculine) nor
Superchristian (supermasculine) can only be either Heathen (feminine)
or
Superheathen (superfeminine), and therefore characterized not by sin or
grace
but, on the contrary, by punishment or crime.
265. Just as the Superheathen is most characterized
by crime, so the Heathen is most characterized by punishment, the
former
through the barbarity of war and the latter through the civility of
sport.
266. Just as the Christian is most characterized by
sin, so the Superchristian is most characterized by grace, the former
through
the philistinism of sex and the latter through the culture of dance.
267. Just as science and war go 'hand in glove' with
regard to their barbarous essence, so do politics and sport with regard
to
their civilized essence.
268. Just as economics and sex go 'hand in glove'
with regard to their philistine essence, so do dance and religion with
regard
to their cultural essence.
269. Politics and sex no more mix than do economics
and sport, religion and war, or science and dance - at least not in
their per
se
or bona fide manifestations.
270. 'Bovaryizations' of politics, economics,
science, and religion can and do mix with other things, whether or not
the
'bovaryization' is tolerated.
271. In Britain, the mixing of politics and sex does
not receive the kind of toleration it would in, say, Eire, since
politics in
Britain is civilized (parliamentary) and therefore bona
fide,
whereas politics in Eire is philistine (republican) and therefore
'bovaryized'.
272. One could argue, in analogical fashion, that in
273. This contention does not invalidate the notion
of a scientific Behind to the one country and of a religious Beyond to
the other,
bearing in mind the propinquity of barbarity to civility on the one
hand, and
of nature or, rather, philistinism to culture on the other hand.
274.
275. Neither country, it seems to me, would be
strictly correlative with either gold bullion or notes - the former
more
barbarous and the latter more cultural.
276. Democracy, whether parliamentary or republican,
is akin to the hegemony of coins at the expense of gold bullion behind
and
notes beyond.
277. It would be interesting to ascertain the extent
to which religion in
278. As a 'bovaryized' form of politics,
republicanism slots into subordinate relation to a context with an
economic per
se,
the economics in question of course being capitalist.
279. What is to some extent true of the Republic of
Ireland is to an even greater extent true of the American Republic,
where
economics is in its per
se, or capitalist, manifestation, and everything else,
including science and religion, slots subordinately into its service.
280. It would be difficult to characterize
281. My perception is that the
282. Hence it is not representative of the majority
of Irish people to anything like the extent that the
283. Consequently the Irish Republic is something
that I believe should be democratically superseded in the interests of
a new
and higher culture ... such that will be more fully representative, and
therefore reflective, of the majority Irish people.
284. I call this new and higher culture
'Superchristianity', and I identify it with 'Kingdom Come', or the
coming of
religious sovereignty to the People via Social Transcendentalism, the
ideology
of what is potentially an ultimate culture.
285. It would be for the People to democratically
decide whether or not they wanted religious sovereignty and the right
to
religious self-determination in a triadic Beyond.
286. Such a Beyond would be beyond the
fundamentalism of 'Father Time' in the humanism, at the bottom, of a
new form
of 'Mother Mass', the nonconformism, in the middle, of a new form of
'Son Volume',
and the transcendentalism, at the top, of a new form of 'Spirit Space'.
287. Hence it should be possible to reconcile
Anglican, Puritan, and Catholic traditions to this triadic
manifestation of
Eternity.
288. That which is ultimate is not the Church, still
less the State, but the Centre, as pertaining to the administrative
service of
popular religious sovereignty, and the Centre would, in being voted
into
existence, be obliged to arrogate State responsibility to itself, thus
transcending the relativity of Church and State which, certainly in
Eire, puts
a minority at loggerheads with the majority, to their mutual detriment.
289. The Centre would effectively become the
antithesis of the Kingdom, the kingdoms, in particular, of autocratic
antiquity
but also, in a relative sense, the
290. It is my hope that a democratically-engineered
devolution, accompanied by disestablishment in Great Britain, would
eventually
lead to a situation whereby Ireland could participate in the
establishment, by
popular consent, of a Gaelic federation, with, say, Scotland and Wales,
following the acceptance of religious sovereignty by those, in the
main, fellow
Gaelic nations.
291. The unrighteousness/unreasonableness of the
State, which is fundamentally feminine in its objectivity, may be held
to
contrast with the righteousness/reasonableness of the Church, which is
essentially masculine in its subjectivity.
292. The State can, in certain instances, become a
means to an ecclesiastical end, rather than an end-in-itself.
293. When the State strives to become an
end-in-itself, it makes war on the Church in the interests of its
atheistic
diabolism.
294. The authoritarian State is effectively
superfeminine in its unclearness, which strives to exclude from itself
all that
pertains, through holiness, to supermasculinity.
295. The parliamentary State, being clear, tolerates
the masculinity of the Church even when it defers, through
Constitutional
Monarchy, to authoritarian traditions.
296. Just as the authoritarian State is effectively
a Superstate in its superfemininity, so the totalitarian Church, the
universal
Church, will be effectively a Superchurch in its supermasculinity.
297. The antithesis between autocratic and
theocratic forms of the State and the Church, loosely corresponding to
fire and
air, was increasingly superseded, from the sixteenth century, by the
Protestant-inspired compromise between democratic and bureaucratic
forms of the
State and the Church, corresponding, by contrast, to water and
vegetation, both
of which could be regarded as reflecting a 'fall' from the noumenal
planes of
diabolic/divine compromise to the phenomenal planes of
feminine/masculine
compromise, as from Limbo to the World.
298. It remains for the World to be democratically
overcome, as purgatory and the earth, corresponding to watery
femininity and
vegetative masculinity, draw farther apart in subordinate relation to a
Heaven
liberated from Hell, and hence from the dichotomous relativity of Limbo.
299. Such a triadic Beyond would necessarily exclude
all forms of authoritarianism, including, not least, the political.
300. My symbol for this Beyond and the Social
Transcendentalist ideology (stretching from civilized humanism at the
bottom to
cultural transcendentalism at the top) which endorses it should
include,
besides the masculine sign in parallel juxtaposition with the third
band of an
inverted CND emblem, the feminine sign in parallel extension beneath
the
vertical band, thereby symbolizing the reconciliation of feminine and
masculine
elements to the Supercross, as I prefer to regard the principal emblem
of what
is, after all, essentially a Superchristian ideology.
301. There is a sense in which not only would the
Centre transcend both state and church, as traditionally understood,
but their
principal figureheads as well, the Messianic Redeemer of the People
(from
republican 'sins of the world' to Centrist 'graces of the Beyond')
subsuming
and transmuting both monarchic and papal traditions, as state and
church are
reconciled to the Centre, the context of popular religious sovereignty
which I
loosely identify with 'Kingdom Come'.
302. There would thus be an end not only to monarchy
but to papacy as well, since the Centre, striving for transcendence of
state/church relativity, could not be subservient, in any degree, to
the
303. The coming of Social Transcendentalism and its
corollary of popular religious sovereignty would therefore require a
'declaration of independence', unilateral if necessary, from the
304. I have always been extremely suspicious of
ediculated buildings, since their triangular pediments bespeak a
Superheathen
correlation which goes all the way back, in fundamentalist fashion, to
the
Cosmos.
305. It seems to me highly unlikely that anyone
habituated to living in and/or functioning from ediculated buildings
... would
have any great longing for a Superchristian alternative to the
Creator-bound
enslavement which such an architectural style betrays!
306. Thus one can only be pessimistic that the Pope,
for instance, would be capable of endorsing a concept of divinity,
based in the
lungs, which 'flew in the face' of cosmic fundamentalism.
307. It is well known that, in his writings, Pope
John Paul II regards Buddhism as atheistic in its self-centredness, and
thus a
threat to Bible-based notions of God as 'Creator of the Universe', etc.
308. The present pope would have scant regard for
transcendentalism and the contention that, ultimately, supreme being
derives
from one's being into the lungs as one rises on wings of calming breath
towards
a joyful summit, the heavenly goal of the superman.
309. Rather, he would revert, in due theological
fashion, to the Bible, specifically the Old Testament, where, in
Genesis, God
is identified (in primal terms, be it noted) with a creative force
behind stars,
suns, planets, etc.
310. Such theological primitivism, which effectively
defers not to primal divinity but to primal devility in its
stellar-over-solar
fundamentalism, is only to be expected from a theologian, particularly
a
high-ranking one, since priests are enslaved to the Bible and cannot or
dare
not think for themselves, but only in relation to what the Bible tells
them and
what is expected of their priestly vocation.
311. So long as the People are subject to the sway
of Bible-ruled Fundamentalists, they - and males in particular - will
continue
to be held back from true religion and the self-affirmation/
realization that
such an attainment culturally implies.
312. It should be for the People to decide for
themselves, democratically within the framework of the contemporary
State,
whether or not they want deliverance from theological primitivism and
the
opportunity, in contrast, to embrace theosophical radicalism, whether
with
regard to supreme being at the top, supreme taking in the middle, or
supreme
giving at the bottom, which is to say, whether with regard to a
supermasculine
heaven, a masculine earth, or a feminine purgatory ... in what I have
termed
the triadic Beyond.
313. Hell is always to be found on the space-time
axis of 'falling fire', and nowhere else!
314. Heaven is always to be found on the time-space
axis of 'rising air', and nowhere else!
315. Purgatory is always to be found on the
volume-mass axis of 'falling water', and nowhere else!
316. The Earth is always to be found on the
mass-volume axis of 'rising vegetation', and nowhere else!
317. Everybody knows that Hell is evil (because
noumenally objective, or objective, in other words, in relation to
space-time)
and Heaven good (because noumenally subjective, or subjective in
relation to
time-space).
318. Likewise everybody knows, or should know, that
Purgatory is evil (because phenomenally objective, or objective, in
other
words, in relation to volume-mass) and the Earth good (because
phenomenally
subjective, or subjective in relation to mass-volume).
319. Doubtless, one could distinguish objective from
subjective in relation to sensuality and sensibility in terms of
antiselves
vis-à-vis selves.
320. Hence one could distinguish the antiselves of
eyes and heart in relation to space-time from the selves of ears and
lungs in
relation to time-space.
321. Likewise one could distinguish the antiselves
of tongue and womb in relation to volume-mass from the selves of
phallus and
brain in relation to mass-volume.
322. Thus the antiselves would be aligned with the
unconscious/unnatural, whether in noumenal or phenomenal terms, and
therefore
be unrighteous/unreasonable in their objectivity.
323. Conversely, the selves would be aligned with
the conscious/natural, whether in phenomenal or noumenal terms, and
therefore
be righteous/reasonable in their subjectivity.
324. Antiselves, being objective, are negative,
whereas selves, being subjective, are positive - the former either
diabolic or
feminine (depending on the planes) and the latter either masculine or
divine
(depending on the planes).
325. The antiself will correspond, on whichever
plane, to other-indulgence in its selflessness, while the self
corresponds, on
whichever plane, to self-indulgence in its selfishness.
326. Hence to contrast the noumenal selflessness of
the eyes and the heart within space-time other-indulgence with the
noumenal
selfishness of the ears and the lungs within time-space self-indulgence.
327. Hence to contrast the phenomenal selflessness
of the tongue and the womb within volume-mass other-indulgence with the
phenomenal selfishness of the phallus and the brain within mass-volume
self-indulgence.
328. In the West, and these days in particular,
self-indulgence is virtually a term of disrepute. Yet
the
self-indulgent is ever either
masculine (in phenomenal subjectivity) or divine (in noumenal
subjectivity),
and contrasts with the diabolic and/or feminine nature of
other-indulgence.
329. Really, it is because the twentieth century was
primarily a Superheathen/Heathen age ... in which objective values took
precedence over (formerly discredited) subjective ones ... that this
immoral
situation exists at all.
330. The twenty-first century will, hopefully,
witness a revolutionary 'rebirth' of subjectivity ... in which
Christian/Superchristian values will begin to 'turn the tables' on the
current
unhappy situation, making the individual once again of more
significance than
the societal collective.
331. For morality adheres, in subjective
self-affirmation/realization, to the masculine and supermasculine individual,
who
must
rise and stand up for himself/his self in the face of female
opposition.
332. Only thus will there be an end to Superheathen
domination, as Christian and Superchristian assert their nonconformist
and
transcendentalist values in a triadic Beyond in which the humanist
values of
the Heathen are kept in their rightful place down below ... in
what
would be a purgatorial basis upon which both the Earth and Heaven,
corresponding to vegetation and air, could rise towards perfect
self-indulgence.
333. Self-indulgence of the ego that uses
self-affirmation in subjective sensuality as a means to sensual
self-realization, positive outer power leading to positive outer glory
in due
primal virtuous course.
334. Self-indulgence of the ego that uses
self-affirmation in subjective sensibility as a means to sensible
self-realization, positive inner power leading to positive inner glory
in due
supreme virtuous course.
335. Other-indulgence of the anti-ego that uses
antiself-affirmation in objective sensuality as a means to sensual
antiself-realization, negative outer power leading to negative outer
glory in
due primal vicious course.
336. Other-indulgence of the anti-ego that uses
antiself-affirmation in objective sensibility as a means to sensible
antiself-realization, negative inner power leading to negative inner
glory in
due supreme vicious course.
337. One should carefully distinguish the 'son of
man' from the 'Son of God', since whereas the one is masculine and
nonconformist, the other is supermasculine and transcendentalist.
338. He who is 'son of man' uses the ego to rise
from nature to consciousness, reasonable power to righteous glory
through the
virtue of phenomenal self-indulgence.
339. He who is 'Son of God' uses the superego to
rise from supernature to superconsciousness, supersensible power to
super-righteous glory through the virtue of noumenal self-indulgence.
340. Thus whereas the 'son of man' uses his ego to
affirm the brain in the interests, ultimately, of conscious
self-realization,
the 'Son of God' uses his superego to affirm the lungs in the
interests,
ultimately, of superconscious self-realization.
341. One could also have the sensual contexts of outer
self-indulgence, in which the 'son of man' uses his ego to affirm the
phallus
in the interests, ultimately, of orgasmic self-realization, while the
'Son of
God', a subman, uses his subego to affirm the ears in the interests,
ultimately, of aural self-realization through, for instance, music.
342. Reference to the word 'son' in relation to
'man' and to 'God' should be identified with devotion, since one is
only a 'son
of man and/or 'Son of God' by being a devotee, through either ego or
superego,
of that which specifically pertains to man and God.
343. Thus the phenomenal 'son', the 'son of man', is
a devotee, in sensuality, of the phallus and, in sensibility, of the
brain,
while the noumenal 'son', the 'Son of God', is a devotee, in
sensuality, of the
ears and, in sensibility, of the lungs.
344. Although it is preferable to be a devotee of
male and/or divine attributes in sensibility than in sensuality, given
to inner
self-indulgence rather than to outer self-indulgence, it cannot be
logically
argued that the sensual devotee is evil compared to his sensible
counterpart. On the contrary, his is
simply a lower form of self-indulgence.
345. I cannot now contend, as formerly, that
deliverance from phallus to brain in phenomenal self-indulgence is from
Antichrist
to Christ, as though from evil to good.
On the contrary, it would be from an outer good to an inner
good, which
is to say, from masculine sensuality to sensibility, a 'son of man' in
mass to
a 'son of man' in volume.
346. Likewise, I cannot contend, in former vein,
that deliverance from ears to lungs in noumenal self-indulgence is from
Antispirit to Holy Spirit, as though from evil to good.
On the contrary, such a deliverance would be
from outer good to inner good, which is to say, from submasculine
sensuality to
supermasculine sensibility, a 'Son of God' in time to a 'Son of God' in
space.
347. If the term 'Antichrist' cannot be applied to
self-affirmation of the phallus, then to what or whom can it be applied? Answer: to that which stands in watery
opposition to the phallus and/or brain ... as phenomenal
other-indulgence. In other words, to the
feminine realm of
purgatory.
348. Hence the 'Antichrist' would be a term having
reference
to that which was feminine as opposed to masculine, and which could
therefore
be identified with those unconscious/unnatural attributes of the tongue
and/or
womb which make, in due other-indulgent fashion, for an
unrighteous/unreasonable outcome.
349. Likewise, the 'Antispirit' would be a term
having reference to that which was superfeminine and/or subfeminine (in
the
noumenal sensuality and sensibility of space-time) as opposed to
submasculine
and/or supermasculine (in the noumenal sensuality and sensibility of
time-space), and which could therefore be identified with those
unconscious/unnatural attributes of the eyes and the heart which make,
in due
other-indulgent fashion, for an unrighteous/unreasonable outcome.
350. Humanism, to the extent that it is Heathen, is
anti-nonconformist, and thus effectively a thing, in its feminism, of
the
Antichrist, viz. woman.
351. Fundamentalism, to the extent that it is
Superheathen and/or Subheathen, is anti-transcendentalist, and thus
effectively
a thing, in its diabolism, of the Antispirit, viz. the Devil.
352. Thus the objective is ever against the
subjective, whether on the phenomenal planes of the feminine/masculine
distinction between water and vegetation, or on the noumenal planes of
the
diabolic/divine distinction between fire and air. Woman
is
effectively anti-man and the Devil
... anti-God.
353. Being anti-man (against men) in feminine
objectivity is equivalent to being anti-'son of man', and hence
anti-mind
(against mind), while being anti-God (against God) in diabolic
objectivity is
equivalent to being anti-'Son of God', and hence anti-spirit (against
spirit).
354. That which is anti-mind is the id, which is its
instinctual antithesis, whereas that which is anti-spirit is the soul,
which is
its emotional antithesis.
355. Hence, in phenomenal sensuality, the tongue is
no less anti-phallus than, in phenomenal sensibility, the womb is
anti-brain,
while the eyes are no less anti-ears in noumenal sensuality than the
heart is
anti-lungs in noumenal sensibility.
356. Similarly, the phenomenal objectivity of
humanism tends to exclude the phenomenal subjectivity of nonconformism,
and
vice versa, while the noumenal objectivity of fundamentalism tends to
exclude
the noumenal subjectivity of transcendentalism, and vice versa.
357. The clear tends to exclude the unholy, the
civilized ... the philistine, while the unclear tends to exclude the
holy, the
barbarous ... the cultural.
358. Punishment punishes crime but excludes sin,
while grace excludes crime but forgives sin.
359. Just as crime and punishment are primary
attributes, having a particle correlation, so sin and grace are
secondary
attributes, in view of their wavicle correlation.
360. Every axis, whether in sensuality or
sensibility, can be subdivided into primary and secondary components,
the
former scientific and political, the latter economic and religious.
361. Science is always barbarous/criminal in its
unclearness, whereas politics is always civilized/punishing in its
clearness.
362. Economics is always philistine/sinful in its
unholiness, whereas religion is always cultural/graceful in its
holiness.
363. This is not to overlook the distinctions,
already drawn, between bona
fide and 'bovaryized' manifestations of
each of the principal disciplines or subdivisions of any given axis.
364. The descent, in both spatial space and
repetitive time of the space-time axis, from fiery fire/hellish hell to
airy
fire/heavenly hell via watery fire/purgatorial hell and vegetative
fire/earthy
hell ... could be more abstractly defined as one from the scientific per
se
of unclear unclearness to the religious 'bovaryization' of holy
unclearness via
the political 'bovaryization' of clear unclearness and the economic
'bovaryization' of unholy unclearness, as from cosmology to
fundamentalism via
authoritarianism and feudalism.
365. The ascent, in both sequential time and spaced
space of the time-space axis, from fiery air/hellish heaven to airy
air/heavenly heaven via watery air/purgatorial heaven and vegetative
air/earthy
heaven ... could be more abstractly defined as one from the scientific
'bovaryization' of unclear holiness to the religious per
se
of holy holiness via the political 'bovaryization' of clear holiness
and the
economic 'bovaryization' of unholy holiness, as from ontology to
transcendentalism via totalitarianism and corporatism.
366. The descent, in both volumetric volume and
massed mass of the volume-mass axis, from fiery water/hellish purgatory
to airy
water/heavenly purgatory via watery water/purgatorial purgatory and
vegetative
water/earthy purgatory ... could be more abstractly defined as one from
the
scientific 'bovaryization' of unclear clearness to the religious
'bovaryization' of holy clearness via the political per
se
of clear clearness and the economic 'bovaryization' of unholy
clearness, as
from chemistry to humanism via parliamentarianism and socialism.
367. The ascent, in both massive mass and voluminous
volume of the mass-volume axis, from fiery vegetation/hellish earth to
airy vegetation/heavenly
earth via watery vegetation/purgatorial earth and vegetative
vegetation/earthy
earth ... could be more abstractly defined as one from the scientific
'bovaryization' of unclear unholiness to the religious 'bovaryization'
of holy
unholiness via the political 'bovaryization' of clear unholiness and
the
economic per
se of unholy unholiness, as from physics to nonconformism
via republicanism and capitalism.
368. In distinguishing between primary and secondary
attributes or disciplines on the basis of a particle/wavicle dichotomy,
one
should also distinguish, in like manner, between 'power from glory' and
'power
to glory', allowing (unlike before) for each tendency in both
sensuality and
sensibility.
369. Hence not only can there be 'power to glory' in
sensuality, there will be 'power from glory' in sensibility, the former
a
secondary manifestation of sensuality characterized by a wavicle
preponderance,
and the latter a primary manifestation of sensibility characterized by
a
particle preponderance.
370. The primary, having reference to particles,
whether elemental (in science) or molecular (in politics), will reflect
an
impersonal manifestation of sensuality/sensibility.
371. By contrast, the secondary, having reference to
wavicles, whether molecular (in economics) or elemental (in religion)
will
reflect a personal manifestation of sensuality/sensibility.
372. One could argue that the primary is centrifugal
and the secondary centripetal, but either can be objective or
subjective,
depending on the plane.
373. This distinction between impersonal and
personal in sensuality and sensibility means that whatever is
affiliated to the
one, being primary, will have power stemming from glory, whereas the
other,
being secondary, will have power aspiring towards glory.
374. This, to repeat, is a distinction between
science and politics on the one hand and ... economics and religion on
the
other hand, whether in sensuality (external) or sensibility (internal).
375. Hence we can distinguish more comprehensively
the impersonal from the personal forms of sensuality/sensibility within
space-time on the basis of a dichotomy between 'falling fire' and
'falling
hell' - the former having diagonal reference to a Star(s)-Venus axis,
and the
latter to an eyes-heart axis.
376. Likewise we can distinguish more
comprehensively the impersonal from the personal forms of
sensuality/sensibility within time-space on the basis of a dichotomy
between
'rising air' and 'rising heaven' - the former having diagonal reference
to a
Sun-Saturn axis, and the latter to an ears-lungs axis.
377. Similarly, we can distinguish more
comprehensively the impersonal from the personal forms of
sensuality/sensibility within volume-mass on the basis of a dichotomy
between
'falling water' and 'falling purgatory' - the former having diagonal
reference
to a Moon-Oceanic axis, and the latter to a tongue-womb axis.
378. Finally, we can distinguish more
comprehensively the impersonal from the personal forms of
sensuality/sensibility
within mass-volume on the basis of a dichotomy between 'rising
vegetation' and
'rising earth' - the former having diagonal reference to a
Terrestrial-Mars
axis, and the latter to a phallus-brain axis.
379. Both the Star(s)-Venus and the eyes-heart axes,
corresponding to space-time, are equivalent to materialism, except that
where
the former is an impersonal manifestation of materialism in external
and
internal terms, the latter is its personal manifestation thereof.
380. Both the Sun-Saturn and the ears-lungs axes,
corresponding to time-space, are equivalent to idealism, except that
where the
former is an impersonal manifestation of idealism in external and
internal
terms, the latter is its personal manifestation thereof.
381. Both the Moon-Oceanic and the tongue-womb axes,
corresponding to volume-mass, are equivalent to realism, except that
where the
former is an impersonal manifestation of realism in external and
internal
terms, the latter is its personal manifestation thereof.
382. Both the Terrestrial-Mars and the phallus-brain
axes, corresponding to mass-volume, are equivalent to naturalism,
except that
where the former is an impersonal manifestation of naturalism in
external and
internal terms, the latter is its personal manifestation thereof.
383. The impersonal, to repeat, is either scientific
(in elemental particles) or political (in molecular particles), whereas
the
personal is either economic (in molecular wavicles) or religious (in
elemental
wavicles).
384. Thus whether one believes in an impersonal
deity or in a personal deity will depend, to a large extent, upon
whether one
is primarily identifiable with either science/politics or
economics/religion,
the former options centrifugal and the latter options centripetal, as
befitting
their particle/wavicle differentials.
385. The term 'deity' should be interpreted to
include diabolic, divine, feminine, or masculine alternatives, in
sensuality no
less than in sensibility.
386. Everybody believes in some deity, whether outer
impersonal/personal or inner impersonal/personal, sensual or sensible,
but only
the inner personal (in sensibility) will do proper justice to
economics/religion, whether in terms of 'bovaryized' or bona
fide
adherence thereof.
387. 'Power from glory' is not necessarily evil in
relation to 'power to glory'; it is simply contrary to it ... as
impersonal to
personal, primary to secondary, particles to wavicles, extrovert to
introvert.
388. Hence the impersonality of vegetation, for
instance, is not Antichrist in relation to the personality of the
phallus. It is simply the impersonal form
of outer
mass, subjectively diverging as opposed to converging in phenomenal
sensuality.
389. That which is evil is, in any case, primarily
objective,
whether in sensuality or sensibility, and thus associated with
unconscious/unnatural processes which will either diverge (as 'power
from
glory') or converge (as 'power to glory') in straight as opposed to
circular
terms, given their rectilinear as opposed to curvilinear basis.
390. One can be a subjective extrovert, diverging
curvedly in sensuality or sensibility, no less than an objective
introvert,
converging pointedly in sensuality or sensibility.
391. Contrary to the impression I may have given
some while ago, the sensualities and sensibilities are just as capable
of
diverging impersonally as of converging personally, although I hold
that
convergence is more germane to the subjective sensualities and
sensibilities
than to their objective counterparts, which remain closer, in
consequence, to
their impersonal bases, in the Cosmos, of science and politics.
392. Hence, in sensuality, the eyes and the tongue,
being primarily objective in noumenal and phenomenal terms
respectively, will
never be as naturally disposed to converging as the ears and the
phallus.
393. Likewise, in sensibility, the heart and the
womb, being primarily objective in noumenal and phenomenal terms
respectively,
will never be as naturally disposed to converging as the lungs and the
brain.
394. Not altogether surprisingly, this is because
the objective sensualities and sensibilities are given to
unconscious/unnatural
processes rather than to conscious/natural ones ... after the manner of
their
subjective counterparts.
395. Nevertheless, the capacity for both convergence
and divergence will accrue to each of the sensualities and
sensibilities,
bearing in mind their atomic relativity.
396. Hence there will be instances, not least of all
in scientific and political contexts, when it would be more logical to
identify
a given sensuality and/or sensibility with either fire, air, water, or
vegetation ... than with, say, Hell, Heaven, Purgatory, or the Earth. Such contexts would of course be reflective
of a divergence from 'glory to power' in due impersonal fashion.
397. Adherence to impersonal deity, whether in
sensuality or in sensibility, has nothing religious about it at all but
is, as
I hope to have shown, germane to either a scientific or a political
orientation.
398. Consequently there is no question of belief in
either external (sensuality) or internal (sensibility) impersonal
deities
having anything whatsoever to do with religion.
On the contrary, such deities, deriving from various stars
and/or
planets, are subversive of religion, which is centred in personal
deity,
whether externally (in sensuality) or internally (in sensibility).
399. Literal belief in certain stars and/or planets
would be as impersonal as it is possible to get, whereas extrapolations
from
such cosmic entities to anthropomorphic symbols would more parallel the
divergent use of sensuality and/or sensibility in 'power from glory', a
less
absolute but nonetheless still demonstrably scientific and/or political
alternative that would be no less subversive of religion.
400. In this respect, the Old Testament is guilty of
religious subversion through the anthropomorphic figure of Jehovah, the
'Creator of the Universe', etc., whose affiliation with scientific
impersonality through 'power from glory' is all too apparent.
401. Astrology is more literally subversive of
religion, and thus more unequivocally 'scientific', in its
pseudo-religious
adherence to stellar and planetary 'influences'.
402. Since religion is about one's relationship to
personal deity, and beyond the philistinism of sin to the culture of
grace, it
is profoundly individualistic in its devotion to personal experience.
403. Whether your grace is sensual or sensible,
outer or inner, and whether it corresponds to a diabolic, feminine, or
masculine 'bovaryization' of deity rather than to a divine per
se
in the ears and/or lungs, it remains essentially an individual affair
that
stems from personal experience.
404. The higher you go in religious terms, the more
individual and personal your experience becomes, since it is something
that can
only be experienced independently of others.
405. The collectivization of persons in
institutional frameworks like churches has the effect of diminishing
personal experience
and encouraging the growth of religiously subversive tendencies more
symptomatic of politics and science in their pseudo-religious
impersonality.
406. Religious collectives are really a
contradiction in terms, since they make the individual more vulnerable
to
objectivity, and thus to divergent tendencies which only thrive in the
collective.
407. Doubtless this is one of the main reasons why
institutional religions are fundamentally scientific and/or political
in their
deference, via priests, to impersonal deities, of whom 'the Creator',
'the
Almighty', and other such anthropomorphic variations on an objective
theme
remain chiefly characteristic.
408. A religion ruled by science is not only false;
it may well be dangerous and/or evil, depriving people of true moral
insight.
409. If Social Transcendentalism is to avoid making
the same mistake as Roman Catholicism and the Christian Churches in
general, it
must ensure, if and when elected, that the respective 'tier centres' of
the
triadic Beyond develop into places to which people go in order to get
their
dope and/or spiritual instruction/information, but from which they
quickly
return home again, thereby permitting access to everyone or, at any
rate, to a
great many more people than would otherwise be possible.
410. Religious devotion, whether in contemplative or
meditative self-indulgent terms, should be conducted in private, not in
public,
given its profoundly personal nature.
411. Were the centres to follow the collectivistic
example of churches, they would soon become places where spirituality
was
corrupted by adherence to impersonal deity, even to the cosmic level of
Saturn
or some anthropomorphic extrapolation thereof.
412. Therefore in and out, in and out, in a
continuous cycling of religious devotees anxious to avoid compromising
their
personal individuality with the time-honoured beast of impersonal
collectivity.
413. One should contrast the worship of impersonal
deity with the kinship of personal deity, the former centrifugal in
either other-
or self-indulgent terms, depending on the axis, and the latter
centripetal in
either other- or self-indulgent terms, depending, once again, on the
axis.
414. Only self-indulgence is commensurate with the
'Kingdom Within', but only the noumenally subjective ultimate form of
self-indulgence (in the lungs) is commensurate with the kinship of true
deity,
the power that leads (the superman) to the glory of supreme being.
415. Kinship with the phenomenal and/or noumenal
personal self, as opposed to kinship with the noumenal and/or
phenomenal
personal antiself: the former making for introverted self-indulgence,
the
latter for introverted other-indulgence.
416. Worship of the phenomenal and/or noumenal
impersonal self, as opposed to worship of the noumenal and/or
phenomenal
impersonal antiself: the former making for extroverted self-indulgence,
the
latter for extroverted other-indulgence.
417. There is thus a sense in which while kinship
with the flesh and/or brain on the one hand, and with the ears and/or
lungs on
the other hand ... makes for introverted self-indulgence, kinship with
the
tongue and/or womb on the one hand, and with the eyes and/or heart on
the other
hand ... for introverted other-indulgence.
418. Conversely, there is thus a sense in which while
worship of the terrestrial aspect of the Earth and/or Mars on the one
hand, and
of the Sun and/or Saturn on the other hand ... makes for extroverted
self-indulgence; worship of the Ocean(s) and/or the Moon on the one
hand, and
of the Star(s) and/or Venus on the other hand ... for extroverted
other-indulgence.
419. Hence it is my belief that self-indulgence can
always be identified with subjectivity, whether in personal or
impersonal
terms, and other-indulgence, by contrast, with objectivity, again
whether in
personal or impersonal terms.
420. While that which, being phenomenally
subjective, is masculine can always be identified with self-indulgence;
whatever is feminine, being phenomenally objective, should always be
identified
with other-indulgence.
421. While that which, being noumenally subjective,
is divine (submasculine/supermasculine) can always be identified with
self-indulgence, whatever is diabolic (superfeminine/subfeminine),
being
noumenally objective, should always be identified with other-indulgence.
422. The masculine/divine corollary of
self-indulgence is antiself-denial, while the diabolic/feminine
corollary of
other-indulgence is self-denial.
423. Antiself-denial of the eyes and/or heart in
order to affirm the ears and/or lungs is the divine counterpart to
masculine
antiself-denial of the tongue and/or womb in order to affirm the
phallus and/or
brain.
424. Self-denial of the ears and/or lungs in order
to affirm the eyes and/or heart is the diabolic counterpart to feminine
self-denial of the flesh and/or brain in order to affirm the tongue
and/or
womb.
425. Other-indulgence follows from affirmation of
antiself, whether in phenomenal or noumenal terms, and affirmation of
antiself
is only credible from a feminine and/or diabolic point of view.
426. Self-indulgence follows from affirmation of
self, whether in phenomenal or noumenal terms, and affirmation of self
is only
credible from a masculine and/or divine standpoint.
427. Self-denial by females, whether noumenal or
phenomenal, paves the way for affirmation of the antiself in due
other-indulgent fashion, whereas antiself-denial by males, whether
phenomenal
or noumenal, paves the way for affirmation of the self in due
self-indulgent
fashion.
428. God is the highest (noumenal) form of
self-indulgence and the Devil, by contrast, the highest (noumenal) form
of
other-indulgence.
429. Man is the lowest (phenomenal) form of
self-indulgence and woman, by contrast, the lowest (phenomenal) form of
other-indulgence.
430. More accurately, the evolution of God, within
time-space idealism, from the lowest form of self-indulgence through
the ears
to the highest form of self-indulgence through the lungs ... is
accompanied by
the devolution of the Devil, within space-time materialism, from the
highest
form of other-indulgence through the eyes to the lowest form of
other-indulgence through the heart.
431. Likewise, the evolution of man, within
mass-volume naturalism, from the lower form of self-indulgence in the
phallus
to the higher form of self-indulgence in the brain ... is accompanied
by the
devolution of woman, within volume-mass realism, from the higher form
of
other-indulgence in the tongue to the lower form of other-indulgence in
the
womb.
432. Thus 'lowest' and 'highest' are properly
germane to the noumenal absolutism of time and space, whereas 'lower'
and
'higher' are properly germane to the phenomenal relativity of mass and
volume.
433. To contrast the reasonableness/righteousness of
coitus as it proceeds from nature to consciousness, copulation to
orgasm in the
penis, with the unreasonableness/unrighteousness of conception, which
proceeds
from unnature to unconsciousness, pregnancy to childbirth in the womb.
434. Coitus culminates in the pleasure of orgasm,
its righteous raison
d'être, while conception culminates in the
pain of childbirth, its unrighteous raison d'être.
435. It is because the female is more identifiable,
in her femininity, with water than vegetation, with purgatory than
earth, that
she can accept the pain which childbirth inflicts upon her flesh, as
though
from a watery onslaught.
436. Pregnancy brings woman knowledge of her
antiself, and of her capacity to endure pain in the interests of
unnatural/unreasonable processes, to the greater end of motherhood.
437. It is not life itself, for life is largely a
vegetative/airy thing, so much as the ongoing part played by fluidal
and
emotional processes which reconcile women to pregnancy and, ultimately,
childbirth.
438. One could argue that it is the continuing
participation of antilife, acting through the antiselves, which
reconciles
women to the burden of nurturing life.
439. For life, especially in its male manifestation,
is destined to revolt against and establish its independence of
antilife,
Christ against Antichrist, in the interests of masculine and divine
possibilities, the latter of which lead beyond life to Eternity.
440. There is nothing, to repeat, unreasonable or
unnatural about coitus, but there is a lot which is unreasonable and
unnatural
about conception, which is why it is feminine.
441. For the feminine is the unnatural/unconscious
basis from which the masculine comes into the reasonableness and
righteousness
of nature and consciousness, like the land from the sea.
442. Whether it is nature from consciousness or
nature to consciousness; whether, in other words, impersonal or
personal forms
of phenomenal subjectivity are at issue, the corollary is one of
reasonableness
and righteousness in relation to that which, being masculine, is
relatively
good.
443. Whether it is unnature from unconsciousness or
unnature to unconsciousness; whether, in other words, impersonal or
personal
forms of phenomenal objectivity are at issue, the corollary is one of
unreasonableness and unrighteousness in relation to that which, being
feminine,
is relatively evil.
444. Whether it is subnature and/or supernature from
subconsciousness and/or superconsciousness, or subnature and/or
supernature to
subconsciousness and/or superconsciousness; whether, in other words,
impersonal
or personal forms of noumenal subjectivity are at issue, the corollary
is one
of subreasonableness and/or superreasonableness and subrighteousness
and/or
superrighteousness in relation to that which, being divine, is
absolutely good.
445. Whether it is super-unnature and/or
sub-unnature from super-unconsciousness and/or sub-unconsciousness, or
super-unnature and/or sub-unnature to super-unconsciousness and/or
sub-unconsciousness; whether, in other words, impersonal or personal
forms of
noumenal objectivity are at issue, the corollary is one of
super-unreasonableness and/or sub-unreasonableness and
super-unrighteousness
and/or sub-unrighteousness in relation to that which, being diabolic,
is
absolutely evil.
446. Whereas, formerly, I would have described
sensuality and sensibility in terms of an alpha/omega dichotomy, with
things
proceeding, in due objective or subjective fashion, from alpha to
omega, I now
find myself in the privileged position of being able to describe such a
distinction in relation to either alpha or omega, depending on the axis.
447. Hence rather than to regard the space-time axis
as proceeding from a sensual alpha to a sensible omega, I can now
regard it as
proceeding, in due objective fashion, from a sensual alpha to a
sensible alpha,
as from primal to supreme materialism.
448. Conversely, the time-space axis can now be
regarded as proceeding, in due subjective fashion, from a sensual omega
to a
sensible omega, as from primal to supreme idealism.
449. Likewise the mass-volume axis should now be
regarded as proceeding, in due subjective fashion, from a sensual omega
to a
sensible omega, as from primal to supreme naturalism.
450. Conversely, the volume-mass axis should now be
regarded as proceeding, in due objective fashion, from a sensual alpha
to a
sensible alpha, as from primal to supreme realism.
451. Thus objectivity would qualify for
identification, whether in noumenal or phenomenal terms, with alpha,
whereas
subjectivity should only qualify for identification with omega on such
terms.
452. Therefore fire and water would be alpha
elements on account of their objective bias, whereas vegetation
and air
would be omega elements on account of their subjective bias.
453. One could accordingly speak of fundamentalism
and humanism in terms of alpha religion, but nonconformism and
transcendentalism in terms of omega religion, the former pair aligned,
through
objectivity, with fire and water respectively, while the latter pair
would be
aligned, through subjectivity, with vegetation and air respectively.
454. Fundamentalism is no less behind humanism than
... transcendentalism is beyond nonconformism, but where fundamentalism
and
transcendentalism are the alpha and omega of religion in relation to
the Devil
and God, noumenal objectivity and subjectivity, humanism and
nonconformism are
the alpha and omega of religion in relation to woman and man,
phenomenal
objectivity and subjectivity.
455. In relation to personal sensuality, the ears
are transcendentalist compared to (the nonconformism of) the phallus,
whereas
the eyes are fundamentalist compared to (the humanism of) the tongue.
456. In relation to personal sensibility, the lungs
are transcendentalist compared to (the nonconformism of) the brain,
whereas the
heart is fundamentalist compared to (the humanism of) the womb.
457. In relation to impersonal sensuality, the sun
is transcendentalist compared to (the nonconformism of) the earth (or
vegetative aspect of the world), whereas the stars are fundamentalist
compared
to (the humanism of) the moon.
458. In relation to impersonal sensibility, Saturn
is transcendentalist compared to (the nonconformism of) Mars, whereas
Venus is
fundamentalist compared to (the humanism of) purgatory (or watery
aspect of the
world).
459. As it ascends, so air transcends vegetation,
whether in sensuality or sensibility, with reference, for instance, to
the ears
or to the lungs, no less than fire condescends to (the descent of)
water below
it, whether with reference to the tongue or to the womb.
460. To contrast the fundamentalism of space-time
materialism with the transcendentalism of time-space idealism, the
alpha Behind
with the omega Beyond.
461. To contrast the humanism of volume-mass realism
with the nonconformism of mass-volume naturalism, the alpha Below with
the
omega Above.
462. Just as 'the Below' stems from 'the Behind', so
'the Above' leads to 'the Beyond', alpha from alpha and omega to omega
(Ashes
to ashes and dust to dust?).
463. Just as that which, being of fire, is always
fundamentalist, materialist, barbarous, and diabolic, so that which is
of air
will always be transcendentalist, idealist, cultural, and divine,
whether in
impersonal/personal sensuality or sensibility.
464. Just as that which, being of water, is always
humanist, realist, civilized, and feminine, so that which is of
vegetation will
always be nonconformist, naturalist, philistine, and masculine, whether
in
impersonal/personal sensuality or sensibility.
465. To contrast the absolute evil (criminality) of
noumenal objectivity through fire with the absolute good (grace) of
noumenal
subjectivity through air.
466. To contrast the relative evil (punishment) of
phenomenal objectivity through water with the relative good (sin) of
phenomenal
subjectivity through vegetation.
467. The idea that because grace is good, sin must
be evil ... is as mistaken as the contrary notion that because crime is
evil,
punishment must be good.
468. In actuality, sin is no more evil than
punishment good; sin is simply less good (because phenomenal) than
grace, the
noumenal form of self-indulgence, while punishment is simply less evil
(because
phenomenal) than crime, the noumenal form of other-indulgence.
469. In other words, phenomenal subjectivity is less
good than noumenal subjectivity, vegetation less good than air, while
phenomenal objectivity is less evil than noumenal objectivity, water
less evil
than fire.
470. In like fashion, man is less good, in his
masculinity, than God (more specifically, subman and/or superman),
while woman
is less evil, in her femininity, than the Devil (more specifically,
superwoman
and/or subwoman).
471. Just as we noted a distinction between
egocentric self-indulgence as 'son of man' and superegocentric (not to
mention
sub-egocentric) self-indulgence as 'Son of God', so a distinction can
be drawn
between anti-egocentric other-indulgence as 'daughter of woman' and
anti-superegocentric (not to mention anti-subegocentric)
other-indulgence as
'Daughter of the Devil'.
472. Just as one can be a 'son of man/God' in
sensuality or sensibility, as well as in impersonal or personal terms
in each
case, so one can be a 'daughter of woman/the Devil' in like external or
internal,
particle or wavicle, terms.
473. It is both idolatrous and illogical to regard
Christ as God, as though He were equivalent, in personal terms, to the
ears (in
sensuality) and/or the lungs (in sensibility).
474. One could distinguish the earthy Christ from
the 'Risen Christ', the masculine nonconformist from the supermasculine
transcendentalist, on the basis of 'son of man' vis-à-vis 'Son of God',
the
former having reference to the brain and the latter to the lungs,
vegetation
duly rising into air, wherein the earth is saved to Heaven.
475. The concept of Christ as 'son' of some
procreative Father-figure traditionally associated with the Creation
but
miraculously imposing upon a conceiving Mother-figure ... is simply a
heathen
subversion (of what is effectively a devotional metaphor) that panders
to
ignorance and superstition.
476. The overly familial concept 'Son of God' serves
to link the impersonal to the personal, the 'Kingdom Without' to the
'Kingdom
Within', as Old and New Testaments are brought together in what some
regard as
a 'Holy Bible', but which is really a juxtaposition and attempted
fusion of
Judaic and Christian traditions, neither of which are particularly
compatible.
477. I do not myself believe that the Bible should
survive the coming of Social Transcendentalism and its corollary of
religious
sovereignty, which is why I would not hesitate to deliver mankind from
it in
the interests of religious progress.
478. Fundamentally, the Bible is rooted in
unclearness, the fiery Creator-figure at the back of the world, and
such a
barbarous deity is not even solar but stellar, which is to say,
anterior to the
Satanic Fall.
479. All the monotheistic revolution really did was
to focus divine/diabolic attention on the Galaxy, thereby moving away
from the
polytheism of galaxies in general which had characterized earlier
religions.
480. Instead of many gods and many devils,
monotheism established one God and one Devil, viz.
Jehovah and
Satan, but it did not reverse the stellar/solar relationship between
the two,
preferring to stick with the notion of God as 'First Mover' and the
Devil as
'Fallen Rebel'.
481. In actuality, that which corresponds to the
stellar plane is noumenally objective, and hence superfeminine, whereas
that
which corresponds to the solar plane is noumenally subjective, and
hence
submasculine - a distinction, in other words, between primal devility
and
primal divinity, as pertaining to spatial space and sequential time.
482. Such a distinction is not only characteristic
of Jehovah and Satan, it is no less characteristic, in my opinion, of
Saul and
David, the superfeminine king who drove into exile the submasculine
shepherd
boy who had defeated Goliath - symbol,
it seems to me, of diabolical primacy.
483. The absence of a Nietzschean 'transvaluation of
values' in relation to the Bible, and the Old Testament in particular,
means
that the Bible is responsible, in no small measure, for the moral
hypocrisy and
delusion which has typified the Judeo-Christian West, making it seem
that the
stellar plane is somehow morally superior to the solar one.
484. Such a delusion has played no small part, down
the ages, in undermining male self-respect vis-à-vis all that is
female, and in
keeping men morally enslaved to women, contrary to their true interests.
485. It has also played no small part, I believe, in
fostering anti-Semitism, especially in regard to those Jews who, not
being
upper class, have been regarded as Satanic, and hence diabolic.
486. In actuality, it is the Jehovah-slavering
minority who are diabolical and the Satanic majority comparatively
divine,
their submasculine beast-like subjectivity standing in moral apartness
from the
superfeminine objectivity of those upper-class Jews who remain closer
to the
likes of Saul (not to mention Moses) than to David in respect of
primal/sensual
alignments.
487. Where the 'Star of David' prevails, we can
safely say that the Davidian majority have eclipsed the Saulian
minority; that,
contrary to appearances, primal/sensual divinity takes precedence over
primal/sensual devility, Satan/David over Jehovah/Saul, submasculine
good over
superfeminine evil.
488. Such a situation is a precondition of salvation
from sensual divinity to sensible divinity, from ears to lungs in
personal
Godhead, or that which, in me, takes religious precedence over the
scientifically-based impersonal Godhead of the Sun and Saturn, more
correctly
identifiable, it now seems to me, with primal and supreme orders of
divinity.
489. From the alpha-most impersonal devility of the
stars (with particular reference, within monotheistic tradition, to
whatever
most approximates to a central star of the Galaxy) to the alpha-least
impersonal devility of Venus via the alpha-more (relative to most)
impersonal
femininity of the moon and the alpha-less (relative to least)
impersonal
femininity of purgatory (the watery aspect of the world).
490. From the omega-least impersonal divinity of the
Sun to the omega-most impersonal divinity of Saturn via the omega-less
(relative to least) impersonal masculinity of the earth (the vegetative
aspect
of the world) and the omega-more (relative to most) impersonal
masculinity of
Mars.
491. From the alpha-most personal devility of the
eyes to the alpha-least personal devility of the heart via the
alpha-more
(relative to most) personal femininity of the tongue and the alpha-less
(relative to least) personal femininity of the womb.
492. From the omega-least personal divinity of the
ears to the omega-most personal divinity of the lungs via the
omega-less
(relative to least) personal masculinity of the phallus and the
omega-more
(relative to most) personal masculinity of the brain.
493. From the primal noumenal objectivity of the
alpha-most impersonal devility to the supreme noumenal objectivity of
the
alpha-least impersonal devility via the primal phenomenal objectivity
of the
alpha-more (relative to most) impersonal femininity and the supreme
phenomenal
objectivity of the alpha-less (relative to least) impersonal femininity.
494. From the primal noumenal subjectivity of the
omega-least impersonal divinity to the supreme noumenal subjectivity of
the
omega-most impersonal divinity via the primal phenomenal subjectivity
of the
omega-less (relative to least) impersonal masculinity and the supreme
phenomenal
subjectivity of the omega-more (relative to most) impersonal
masculinity.
495. From the sensual noumenal objectivity of the
alpha-most personal devility to the sensible noumenal objectivity of
the
alpha-least personal devility via the sensual phenomenal objectivity of
the
alpha-more (relative to most) personal femininity and the sensible
phenomenal
objectivity of the alpha-less (relative to least) personal femininity.
496. From the sensual noumenal subjectivity of the
omega-least personal divinity to the sensible noumenal subjectivity of
the
omega-most personal divinity via the sensual phenomenal subjectivity of
the
omega-less (relative to least) personal masculinity and the sensible
phenomenal
subjectivity of the omega-more (relative to most) personal masculinity.
497. From the photon elemental particles of the
alpha-most impersonal devility to the photino elemental particles of
the
alpha-least impersonal devility via the electron molecular particles of
the alpha-more
(relative to most) impersonal femininity and the electrino molecular
particles
of the alpha-less (relative to least) impersonal femininity.
498. From the proton elemental particles of the
omega-least impersonal divinity to the protino elemental particles of
the
omega-most impersonal divinity via the neutron molecular particles of
the
omega-less (relative to least) impersonal masculinity and the neutrino
molecular particles of the omega-more (relative to most) impersonal
masculinity.
499. From the wavicle elemental photons of the
alpha-most personal devility to the wavicle elemental photinos of the
alpha-least personal devility via the wavicle molecular electrons of
the
alpha-more (relative to most) personal femininity and the wavicle
molecular electrinos
of the alpha-less (relative to least) personal femininity.
500. From the wavicle elemental protons of the
omega-least personal divinity to the wavicle elemental protinos of the
omega-most personal divinity via the wavicle molecular neutrons of the
omega-less (relative to least) personal masculinity and the wavicle
molecular
neutrinos of the omega-more (relative to most) personal masculinity.
501. More comprehensively within each axis, from the
photon elemental particles of the alpha-most impersonal devility to the
photino
elemental wavicles of the alpha-least impersonal devility via the
photon
molecular particles of the alpha-more (relative to most) impersonal
devility
and the photino molecular particles of the alpha-less (relative to
least) impersonal
devility.
502. From the proton elemental particles of the
omega-least impersonal divinity to the protino elemental particles of
the
omega-most impersonal divinity via the proton molecular particles of
the
omega-less (relative to least) impersonal divinity and the protino
molecular
particles of the omega-more (relative to most) impersonal divinity.
503. From the electron elemental particles of the
alpha-most impersonal femininity to the electrino elemental particles
of the
alpha-least impersonal femininity via the electron molecular particles
of the
alpha-more (relative to most) impersonal femininity and the electrino
molecular
particles of the alpha-less (relative to least) impersonal femininity.
504. From the neutron elemental particles of the
omega-least
impersonal masculinity to the neutrino elemental particles of the
omega-most
impersonal masculinity via the neutron molecular particles of the
omega-less
(relative to least) impersonal masculinity and the neutrino molecular
particles
of the omega-more (relative to most) impersonal masculinity.
505. From the wavicle elemental photons of the
alpha-most personal devility to the wavicle elemental photinos of the
alpha-least personal devility via the wavicle molecular photons of the
alpha-more (relative to most) personal devility and the wavicle
molecular
photinos of the alpha-less (relative to least) personal devility.
506. From the wavicle elemental protons of the
omega-least personal divinity to the wavicle elemental protinos of the
omega-most personal divinity via the wavicle molecular protons of the
omega-less (relative to least) personal divinity and the wavicle
molecular
protinos of the omega-more (relative to most) personal divinity.
507. From the wavicle elemental electrons of the
alpha-most personal femininity to the wavicle elemental electrinos of
the
alpha-least personal femininity via the wavicle molecular electrons of
the
alpha-more (relative to most) personal femininity and the wavicle
molecular
electrinos of the alpha-less (relative to least) personal femininity.
508. From the wavicle elemental neutrons of the
omega-least personal masculinity to the wavicle elemental neutrinos of
the
omega-most personal masculinity via the wavicle molecular neutrons of
the
omega-less (relative to least) personal masculinity and the wavicle
molecular
neutrinos of the omega-more (relative to most) personal masculinity.
509. Not civilization riding high at nature's
expense, backed by (culture-excluding) barbarism, but nature riding
high at
civilization's expense, fronted by (barbarism-excluding) culture.
510. Such is the essence of the Social
Transcendentalist revolution that, centred in the Gaelic peoples, must
roll
back the damage done to traditional Gaelic culture by English
civilization/British
barbarism, in order that the Gaelic peoples may be liberated from
centuries of
alien rule and join together in the development, through religious
sovereignty,
of 'Kingdom Come' - which, in the effective guise of a Centrist
Federation, or
Federation of Social Transcendentalist Centres, would be the reverse of
the
United Kingdom.
511. Thus I foresee a time when instead of the
United Kingdom of Great Britain and Northern Ireland, with the Republic
of
Ireland effectively 'beyond the pale' of what is fundamentally a
'Kingdom of
Hell', there will be a Centrist federation of Ireland, Scotland, and
Wales,
with England (or, at any rate, the greater part thereof) 'beneath the
pale' of
what will be a 'Kingdom of Heaven'.
512. This Centrist Federation would give the Gaelic
peoples security from the threat of resurgent English domination, and
permit
the development of Superchristian culture to go ahead unfettered by
British
barbarism.
513. Gaelic would be the first language of the
respective countries of this projected Union of Social
Transcendentalist
Centres, since the development of culture requires a cultural tongue if
it is
to be genuine and not merely an adjunct to civilization.
514. Civilization, such as the English inflicted
upon the Gaelic peoples, can only be retained in a dominant position if
it is
backed up by the barbarity of militarism, since the feminine cannot, by
itself,
subdue the masculine and constrain it to a subordinate status unless
backed-up
by diabolism, fire behind water, and a scorched earth is accordingly
trodden
underfoot.
515. Such is the method by which, first the English
and then the British, water leading to fire, set about the conquest and
subjugation of Ireland, with disastrous consequences not only for
culture but
nature too, since the unnatural manner in which nature is subordinated
to
civilization results in the natural being twisted away from its proper
relationship with culture and rendered perversely accountable to the
twin evils
of civilization and barbarism, punishment and crime, feminine and
diabolic
raining down water and fire upon the masculine earth, which recoils
from the
divine air and the possibility of graceful redemption of sin that this
latter
holds out to it.
516. It is my belief and hope that
517. Irishmen, whatever side of the current border,
will have to ask themselves whether they are first and foremost Irish
or
British, Celtic or Saxon, and whether they can live, in consequence,
with the
hegemony of civilization over nature at the expense of culture or, on
the
contrary, find such a situation both ethnically and morally
unacceptable.
518. There would not be half as many soldiers in the
North of Ireland were the English not determined to protect this false
hegemony
(of civilization over nature) from the very real threat posed by Irish
nationalism and its corollary of Gaelic culture.
519. As a Social Transcendentalist, I am not,
however, specifically on the side of Catholics against Protestants or
of
Protestants against Catholics, but solely on the side of the
transmutation and transcendence
of both Catholic (Irish and Roman) and Protestant (Anglican and
Puritan)
traditions in relation to my projected triadic Beyond.
520. I believe that the majority of Protestants have
just as much entitlement to this triadic Beyond as their Catholic
counterparts,
but that they will have to democratically decide between themselves
whether to
remain under the domination of hard-line loyalists or to reject such a
dominion
in the interests of both ethnic and moral progress.
521. There is only really one rogue in Northern
Ireland, and this, despite its criminal nature and ideological
irrelevance, is
not Republicanism, nor even the presence of the British Army, but
hard-line
loyalism of the Orange/Dissenter persuasion whose fundamentalist
intransigence
is the principal reason why Ireland is currently divided, and why
Catholic, not
to mention Gaelic, culture is effectively put 'beyond the pale' of what
happens
to be a sorry testimony to the barbarous legacy of British imperialism.
522. An Ireland united under Social
Transcendentalism, with religious sovereignty for humanists,
nonconformists,
and transcendentalists of a post-Christian, and thus Superchristian
ilk, would
have no place for the barbarism of hard-line Orangemen, whose Dissenter
dissension is a mark of their ungodly will.
523. Dissenters who converted to (presumably)
Puritanism ... would not incur the judgemental penalty of being
'beneath the
pale', in the event of a majority mandate for Irish unity based on the
culturally-ascendant principles of religious sovereignty, but would, as
Puritans, be entitled to take their place in the nonconformist tier of
the
triadic Beyond.
524. I would not personally wish to acquire Northern
Ireland through violence, since that would be no way to advance what I
believe
to be an ultimate religious framework, and, besides, Social
Transcendentalism
can have no interest in territorial acquisitions per
se,
as though that was what really mattered.
But I am quietly confident that the British Army could and
would, in the
event of loyalist intransigence, be prepared to remove to permanent
exile those
Orangemen whose continued irrational opposition to Irish unity on the
most
honourable of bases, i.e. in relation to religious sovereignty, was an
obstacle
to the attainment of lasting peace not only in Ireland, but throughout
the
British Isles as a whole.
525. I say this from the sure knowledge that the
solution to Ireland's divided predicament can only be achieved on the
basis of
co-operation with a Britain moving towards devolution/disestablishment
of, in
particular, Scotland and Wales, with the prospect of a Centrist
Federation
waiting in the wings, a federation to which people of all religious
traditions
can be reconciled in the light of its cultural applicability to
countries with
which Ireland has close ancestral ties.
526. By a converse token, I do not foresee much
prospect of meaningful devolution/disestablishment for Scotland and
Wales
except in relation to the development, further down the line, of
federal unity
with Ireland, since devolution from Britain is only meaningful, it
seems to me,
in relation to a return, on a much superior basis than hitherto, to
Gaelic
culture, which is something common to all these countries.
527. Even England might eventually be in a position
to embrace culture in the Social Transcendentalist framework of the
triadic
Beyond, but not before radical changes had come to pass, including
realization
of the considerable potential for racial transmutation which currently
exists
in such abundance.
528. Yet that, I believe, would happen in relation
to the wider framework of the European Union, not in relation to the
Centrist
federation of Ireland, Scotland, and Wales principally, which would
continue to
function within the EU.
529. Because the distinction between noumenal and
phenomenal planes is of upper class and lower class (not to mention
upper case
and lower case distinctions between, for instance, God and the Devil on
the one
hand, and man and woman on the other), it is also, in no small measure,
one in
which slimness or thinness is contrasted with plumpness or fatness, as
we
distinguish those who are biased towards time and/or space from their
lower-class counterparts down below in volume and/or mass.
530. Thus it can be contended that whereas
upper-class people are generally slim, their lower-class counterparts
are if
not fat then certainly more likely to be plump, as befitting their more
phenomenal physical constitutions in volume and mass, constitutions
less
ethereal than corporeal.
531. When we distinguish, within the noumenal planes
of space and time, females from males, the females, corresponding to
ladies,
are either superfeminine in spatial space or subfeminine in repetitive
time,
whereas the males, corresponding to gentlemen, are either submasculine
in
sequential time or supermasculine in spaced space.
532. When we distinguish, within the phenomenal
planes of volume and mass, females from males, the females,
corresponding to
women, are either sensually feminine in volumetric volume or sensibly
feminine
in massed mass, whereas the males, corresponding to men, are either
sensually
masculine in massive mass or sensibly masculine in voluminous volume.
533. Thus we may infer that while slimness in a
female is more likely to correlate with a space-time bias than a
volume-mass
one, slimness in a male is more likely, by contrast, to correlate with
an
orientation towards time-space than towards mass-volume.
534. Thus while slimness for a female is indicative
of a diabolic bias within the metachemical (fiery) axis of space-time,
slimness
for a male indicates a divine bias within the metaphysical (airy) axis
of
time-space.
535. Conversely, while plumpness for a female is
indicative
of a feminine bias within the chemical (watery) axis of volume-mass,
plumpness
for a male indicates a masculine bias within the physical (vegetative)
axis of
mass-volume.
536. Just as it is preferable, because less evil, to
be of water than fire, of Purgatory than Hell, so it can only be
preferable,
from a female point of view, to be plump rather than thin, given the
correlation of plumpness with volume-mass.
537. Conversely, just as it is preferable, because more
good, to be of air than vegetation, of Heaven than Earth, so it can
only be
preferable, from a male standpoint, to be slim rather than plump, given
the
correlation of slimness with time-space.
538. Hence the upper-class female or, 'lady', is at
a moral or, more correctly in relation to the objectivity of the
contexts in
question, immoral disadvantage compared to the lower-class female,
while the
upper-class male, or 'gentleman', is at a moral advantage, within the
subjective options at issue here, to the lower-class male.
539. One could say that whereas the lower-class
female, or woman, signifies punishment over crime in her femininity,
the
lower-class male, or man, signifies sin over grace in his masculinity.
540. Thus whilst it might be demonstrably more
advantageous to be a lower-class female than an upper-class one, a
plump woman
than a thin lady, it would not be demonstrably more advantageous to be
a
lower-class male than an upper-class one, a plump man than a thin
gentleman.
541. I can conceive of a society or ideology that
sought to free mankind from the rule, effective or otherwise, of
upper-class
females, but it would be a somewhat foolish type of society or ideology
that
sought to deprive mankind of the leadership, where applicable, of
upper-class
males, particularly those gentlemen whose spirituality would qualify
them for
association with supermen.
542. Supermen, remember, can only flourish on the
shoulders of men, while men can only flourish on the backs of women,
who would
stand lowest in the hierarchy of Superchristian life - civility as the
foundation of nature and culture.
543. This is contrary to hierarchies rooted in the
Superheathen, in which men stand below women and women below
superwomen, whose
barbarous rule subordinates nature and civility to itself.
544. The triadic Beyond of Social Transcendentalism
would have the upper-class leadership of heavenly Transcendentalists at
the
apex of a hierarchy in which the lower classes were split between
masculine
nonconformism and feminine humanism, volume and mass taking their
rightful
places beneath space.
545. I have a slinking suspicion, though nothing
more at present, that the neutron/neutrino atomicity which I habitually
ascribe
to men in their respective naturalist roles ... duly becomes transmuted
in a
more positive, and hence subjective, manner when religious
nonconformism enters
into account, and that such a transmutation is in respect of
positrons/positrinos in primacy and supremacy and/or sensuality and
sensibility.
546. Hence it could be that the turned-on Christian
male is more positrino (in sensibility) than neutrino, and thus less
disposed
to accommodate the objective impositions of women than would otherwise
be the
case.
547. To move from a constrained and twisted nature in
neutrons/neutrinos to a freed and straightened-out nature in
positrons/positrinos, changing the neutral 'X' of the 'XY' chromosomal
pattern
for the subjective 'X' that leads, in due transcendentalist course, to
the 'Y',
viz. the protino of supermasculine grace.
548. Hence, unlike the neutron/neutrino male, adrift
in a sort of masculine limbo, the positron/positrino male would be more
independent of women and better able, in consequence, to affirm the
desirability, from a masculine standpoint, of proton/protino divinity
for
submasculine/supermasculine males.
549. Normally, a nature constrained and twisted by
the twin evils (in objectivity) of civility and barbarity, femininity
and
devility, punishment and crime, will be isolated from contact with
culture,
viz. the 'Y' chromosome, and thus be pegged down, in neutron/neutrino
neutrality, to the secular 'X' of subordinate acquiescence in whatever
seductions follow from either an electron/electrino or a photon/photino
premise.
550. Only the positron/positrino 'X', it seems to
me, would be subjective enough, in its positivity, to prefer cultural
freedom
in the 'Y' chromosome to natural slavery under the 'XX' chromosomal
assaults of
civility and barbarity, viz. the chemical objectivity of femininity and
the metachemical
objectivity of devility, upon its neutron/neutrino counterpart.
551. The positron/positrino male would indeed be
'born again', compared to his neutron/neutrino counterpart ... in what
would be
a secular acquiescence in the dominion, through watery realism and
fiery
materialism, of evil.
552. Peace is no more the goal of evolution than
stillness. Peace is merely the absence
of war, while stillness is simply the absence of dance.
553. One should not think in terms of the 'Peace
that lies beyond all understanding', but, rather, in terms of the joy
that
stems from truth, the truth of the ultimate dance.
554. The lungs are given to the ultimate dance in
their breathing, and from this dance, this power of the ultimate
Father, there
follows the glory of the heavenly joy, the superconscious resolution of
which
is the Holy Spirit of Heaven.
555. From the power of the divine Father to the
glory of the Holy Spirit of Heaven via the superego of the superman,
whose
devotion to truth is his means to a sublime end.
556. With his supermind attuned to the lungs, the
superman is the true 'Son of God' whose self-realization through
self-affirmation leads to self-transcendence, the superconscious
eclipsing the
superego of the superself in due heavenly course.
557. The power of the Father, the devotion of the
Son, and the glory of the Holy Spirit within a transcendent Trinity
which leads
from truth to joy via knowledge, the ultimate self-knowledge of the
superman.
558. Not therefore the peace that surpasses
understanding, but, rather, the joy that surpasses an understanding
attuned,
through superegocentric loyalty towards the superself, to the ultimate
dance -
the dance of the lung-god with the air he breathes.
559. Not like those deluded fools who seek unity
with the Universe, but as one of the truly wise who become one with the
universal.
560. Nothing really defies the concept of mutual
unity more than the Universe, which in its stellar brightness is overly
divergent and objective, whereas nothing encourages the concept of
mutual unity
more than the universal, which in its airy lightness is overly
convergent and
subjective.
561. It makes more (immoral) sense for a female to
be into the Universe, whether directly through optical contemplation or
indirectly through astrology, than for a male, given its superfeminine
basis in
the light.
562. Every star has an anti-superego which reacts
against the antiglory of the star, resulting in the flight of light.
563. Just as the attraction of the superego towards
the superself, or lungs, results in the convergence of spirit upon
spaced
space, so the reaction of the anti-superego against the anti-superself,
or
eyes, results in the divergence of light through spatial space.
564. So complete is the distinction between the
light and the spirit in the above antithesis ... that it is nothing
less than
the alpha and omega of space, the former super-unconscious and the
latter
superconscious.
565. If the future is not entirely different from
the past, it won't be worth living in.
566. A future that is neither Catholic nor
Protestant, republican nor parliamentary, Green nor Orange, but Social
Transcendentalist in its Centrist insistence on the People's
entitlement to
religious sovereignty - that will be a future worth living in!
567. There will of course be Catholics who doubt the
plausibility of Protestants - even Anglicans and Puritans - being able
to
accommodate themselves to the Superchristian radicalism of Social
Transcendentalism in what I have elsewhere described as a triadic
Beyond.
568. After all, isn't Protestantism pseudo-Christian
in its effectively Heathen acquiescence in the sort of familial
relationships
that typify the inverted triangle of its Father-Mother-Son worldly
integrities?
569. In contrast to the more properly Christian
hierarchy in which the Holy Spirit and the Christ-Child Son stand
subjectively
apart from the Blessed Virgin, in a rejection of the World or, more
correctly,
its feminine and therefore purgatorial aspect.
570. Now if it would be difficult enough to
reconcile this Christian triad to the Superchristian triad of the
Social
Transcendentalist Beyond, viz. the Mary Child of a stepped-down Virgin
Mary,
the Second-Coming Superchrist of a stepped-up Son, and the stepped-up
Holy
Ghost of the Holy Spirit of Heaven, how much more difficult must it be
to
reconcile the pseudo-Christian Mother and Son of Anglican and Puritan
traditions to it!
571. Even assuming the majority of Protestants are
willing to part company with the Father of Dissenter fundamentalism,
and thus
break with the sort of 'Protestant solidarity' in British nationality
that has
resolutely opposed - and logically from its own standpoint - any
reconciliation
with Catholic transcendentalism, it would still be difficult for them
to reach
an accommodation with anything so radical as a Superchristian triad.
572. Doubtless the doubters would have some grounds
for scepticism, if not cynicism, in the face of such a radical proposal. Yet, despite their theoretical objections, I
do not myself believe that the majority of Catholics in Ireland or, for
that
matter, elsewhere ... are so Christian as to have no Heathen
inclinations whatsoever,
nor, conversely, can I believe that the majority of Irish Protestants
are
totally bereft of Christian leanings.
573. On the contrary, I firmly believe that the only
way Catholic and Protestant traditions will be transcended ... is
through the
willingness of a majority of people on each side to put the past behind
them
and democratically elect to step into a Social Transcendentalist future
on the
basis of religious sovereignty and the right, in consequence, to
antiself-realization and/or self-realization in relation to a new
humanism, a
new nonconformism, and a new transcendentalism.
574. Anglicans, Puritans, and Catholics can be
reconciled to the same ideology, but they will have to turn away from
their
respective obstacles to such a reconciliation - Protestants from
Dissenter
parliamentarianism in hard-line Orange Loyalism, and Catholics from
Sinn Fein
republicanism in hard-line Green Nationalism, thereby abandoning the
chief
elements in their respective traditions which can only continue to keep
them
apart and ... divided.
575. The only alternative to this is too bleak to
contemplate, and not only for the people of Northern Ireland, but those
of the
