Op. 57
FROM PUNISHMENT TO GRACE
Cyclic Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
Cycles 1–72
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CYCLE ONE
1. The idealism (anti-transcendentalism) of
light vis-à-vis the transcendentalism (anti-idealism) of spirit.
2. The naturalism (anti-fundamentalism) of fire
vis-à-vis the fundamentalism (anti-naturalism) of soul.
3. The materialism (anti-nonconformism) of ice
vis-à-vis the nonconformism (anti-materialism) of mind.
4. The realism (anti-humanism) of earth
vis-à-vis the humanism (anti-realism) of will.
5. The space of light vis-à-vis the air of
spirit.
6. The time of fire vis-à-vis the blood of soul.
7. The volume of ice vis-à-vis the brain of
mind.
8. The mass of earth vis-à-vis the womb of will.
9. Stellar idealism vis-à-vis divine
transcendentalism.
10. Solar naturalism vis-à-vis diabolic
fundamentalism.
11. Lunar materialism vis-à-vis masculine
nonconformism.
12. Planar (planetary) realism vis-à-vis feminine
humanism.
CYCLE TWO
1. The unemployed are the West's untouchables.
2. Conventional politics wishes to return (or
send) the unemployed to work.
Revolutionary religion desires nothing less than their elevation to
properly classless self-realization through the spirit.
3. The Modern Age is so debased ... that it
makes a virtue out of work and a virtuous man out of the worker!
4. After woman and the
family, work is the next worst obstacle to the attainment of divine redemption
in and through the spirit.
5. We should look towards a future in which
people do not have to work because there is little or no work for them to do,
and they are free, in consequence, to dedicate more time to the pursuit of
spiritual excellence.
6. The ultimate society
would not be one in which men worked for their families but, on the contrary,
one in which, saved from families by true religion, they were free to cultivate
the spirit.
7. Families are a dying breed which, in 'Kingdom
Come', will be given the coup de grace and consigned to the 'rubbish
heap' of worldly history.
8. Reproduction in the future will be
increasingly artificial and orientated towards the development of a superhuman
race such that transcends both man and (especially) woman. Such a race will be One
with God.
9. The ultimate election
will determine whether the People go forward, under Messianic auspices, to God
(the Holy Spirit of Heaven), or remain 'bogged down' in republican 'sin' and
the perpetuation, in consequence, of democracy.
10. An election which legally exploited the democratic
process in the name of religious sovereignty would only be possible once the
People had, through enlightened persuasion, accepted the desirability of such
sovereignty as an end-in-itself.
11. Such an acceptance presupposes the official recognition,
through his truth, of the Second Coming, since it is his will to free the
People from 'worldly sin' in the interests of 'heavenly grace'.
12. As above, so below
... to the extent that both Heaven and the World (here conceived with a
religious overtone) are contexts of subjectivity. The crucial distinction, however, is that
whereas the World's subjectivity is phenomenal, the subjectivity of Heaven is
noumenal - all the difference, in short, between woman and God.
13. The World by itself would not lead to Heaven
(since no woman has any desire to transform herself into God). On the contrary, it is only because and to
the extent that the World is affiliated, through Christ, with a purgatorial
Overworld, so to speak, that there is any possibility of heavenly redemption.
14. The purgatorial
Overworld, like the World, is phenomenal, albeit of a phenomenality which is
culturally rooted in lunar objectivity and incapable, by itself, of achieving
Heaven.
15. Isolated from the World, the culture of purgatorial
Overworldliness succumbs to the dominance of lunar materialism and its
phenomenal objectivity, with Antichristic implications for all - usually
Nonconformists - concerned.
16. Parliamentarianism is a mode of political
Antichrist which tends to dominate overly purgatorial adherence to Christ
through World-defying nonconformism.
17. Being phenomenally
objective, it is easy for parliamentarianism to seek an accommodation with the
noumenal objectivity of monarchism in its defiance of the World or, more
correctly, republicanism.
18. Parliamentarianism does
not automatically lead to monarchism, any more, from a religious standpoint,
than nonconformism leads to Freemasonry. There is, rather, an understanding and
partnership between what are fundamentally two different class points of view -
the former middle class and the latter upper class.
19. Both the upper and middle classes are
fundamentally aligned with the objectivity of the sun and the moon respectively
- the former noumenal and the latter phenomenal, as between naturalism and
materialism.
20. One could
distinguish, more pedantically, between ruling-class naturalism (monarchism)
and upper-class fundamentalism (freemasonry) on the one hand, and between
governing-class materialism (parliamentarianism) and middle-class nonconformism
(puritanism) on the other hand.
21. Whereas with regard to naturalism the ruling
class (monarchic royals) would be aligned with the sun, with regard to
fundamentalism, by contrast, the upper-class (masonic peers) alignment would be
to the blood.
22. Likewise whereas with regard to materialism
the governing class (representative parliamentarians) would be aligned with the
moon, with regard to nonconformism, by contrast, the middle-class (professional
puritans) alignment would be to the brain.
23. However that may be, both the governing/middle
class and the ruling/upper class conspire together against the working/ lower
class in defence of their objective interests.
Such a conspiracy of the Antichrist with Satan or, alternatively, of
Christ with the Father ... usually has the effect of preventing the
Antimother/Mother from achieving freedom from objective oppression.
24. Yet such freedom is a precondition not only of
the development of phenomenal subjectivity but, more significantly, of noumenal
subjectivity through the Second Coming, when the World, and hence the lower
class, is ready to democratically exchange its 'worldly sins' for 'heavenly
grace' ... in the classless paradise of religious sovereignty, and hence the
Social Transcendentalist Centre.
25. For Social Transcendentalism is the
ideological framework of the 'Kingdom of Heaven', and the Centre is the context
of religious sovereignty that would replace political sovereignty, in the event
of a majority vote for it.
26. Social Transcendentalism is the
politico-religious manifestation of the Holy Spirit of Heaven wherein, under
Messianic auspices, the '
27. Religious sovereignty would confer upon the
People the right to self-realization, as the Holy Spirit of Heaven, within
centres built and staffed for the purpose of enabling them to develop their
spirituality in an ongoing process destined to culminate in a transcendent
Omega Point, set in space at some time in the distant future.
28. Such a spiritual development would initially
imply the use of certain drugs (carefully monitored and regulated) as a
precondition of a much purer and truer spirituality premised on the basis of
transcendental meditation.
29. It is my belief that, at this juncture in
time, meditation by itself would be inadequate to enable a
religiously-sovereign people to defeat and transcend the spiritually-debilitating
effects of cinema and television/video-viewing, and consequently that a phase
of internal artificial visionary experience would be necessary to pave the way
for pure essence in the transcendental long-term.
30. Such a contention accepts that Anglo-American
civilization is analogous, in its light-worshipping idolatry, to the pagan
civilization of classical antiquity, and that feminism and socialism are
symptomatic of a Dark Age out of which Social Transcendentalism must lead the
People into a sort of supercatholic civilization the precondition of a
superpuritan futurity.
CYCLE THREE
1. The God of the Old Testament is Jehovah,
whereas the God of the New Testament is Jesus Christ.
2. Jesus Christ is the Son of God the Father,
but the Father is not Jehovah!
3. Jehovah could no more
have a Son, in the sense of Christ, than the Father could have a moon.
4. The Son, in the
sense of Christ, is only possible to the Father on the basis of a loving
relationship with the Mother; for all three deities are necessarily omega
postulates.
5. It would of course be possible for the
Antison, or Antichrist, to stem from the Antifather, or Satan, on the basis of
a lustful relationship with the Antimother, or Cursed Whore; for all three
antideities would be alpha postulates.
6. Yet such an Antifather, corresponding to
solar naturalism, would not be Jehovah, since the God of the Old Testament is
an antispirit or, more correctly, the Antispirit roughly corresponding, in its
stellar idealism, to the Hindu Clear Light of the Void.
7. What particularly distinguishes Jehovah from
the Clear Light of the Void ... is the anthropomorphic distance which exists
between Hindu idealism and Judaic realism in view of the later development of
the latter religion.
8. One might be forgiven for equating the Clear
Light of the Void with the central star of the Galaxy; but no such literal
derivation could apply to any figurative extrapolation from such a primal
source of cosmic energy.
9. Platonic idealism is a Greek version of
cosmic idealism ... to the extent that it allows for an anterior realm of 'pure
ideas', of which the visible embodiments in the material world are but 'pale
copies', like 'Maya' in relation to the Clear Light.
10. If philosophy is rooted in cosmic or
scientific idealism, then philosophy is a profoundly anti-religious discipline
which must necessarily fight shy of transcendentalism.
11. Such a contention would allow for a
distinction, indeed an antithesis, between philosophical idealism and theosophical
transcendentalism - the former objective and the latter subjective.
12. Logically, one could also draw a distinction
between psychological naturalism and theological fundamentalism - the former
objective and the latter subjective.
13. These alpha/omega distinctions simply confirm
the dichotomy which exists between science and religion on the basis of an
objective/subjective antithesis.
14. Science is about Doing in relation to the
Given; religion, by contrast, about Being in relation
to the Becoming.
15. Television is a realistic Antihell, video a
humanistic Hell; radio is a realistic Antiworld, audio a humanistic World;
record players are a realistic Antipurgatory, compact discs a humanistic
Purgatory; computers are a realistic Antiheaven, CD-ROMs a humanistic Heaven.
16. Possible correlation between double audio-tape
decks and lesbianism on the one hand, and double video-tape decks and
homosexuality on the other hand.
17. Schizophrenic oscillation of Christians
between the Jehovahesque idealism of the Old Testament and the Fatheresque
fundamentalism of the New Testament, the latter alone having
any relationship to Christ.
18. Neither Jehovah nor the Father is literally
God; for Jehovah corresponds to cosmic idealism and the Father to blood-based
fundamentalism - the former a sort of Antigod along the lines of the Clear
Light of the Void, the latter a positive, or omega, Devil corresponding to the
Holy Soul of Hell. Only the Holy Spirit
of Heaven is truly divine.
19. Even Allah is not truly divine in the sense of
being the Holy Spirit of Heaven.
Although originally deriving from Jehovah, Allah developed, within
Islam, a fundamentalist status analogous to the Father. In fact, one could paradoxically argue that
Allah is the Father minus the Trinity, which is to say, an unequivocal
manifestation of fundamentalist strength.
For strength is the quality of 'the Almighty', a quality antithetical to
the weakness of Satan.
20. The quality of Jehovah or indeed of any
creator-deity (necessarily cosmic) is illusion, the negative antithesis of
truth, and thus something having reference to the Clear Light of the Void, as
opposed to the Holy Spirit of Heaven.
21. Illusion is the alpha antithesis of truth no
less than weakness the alpha antithesis of strength. Allah is 'great' not because He is illusory,
but precisely by dint of His correlation with strength.
22. Strength is rooted neither in the illusion of
light nor in the truth of air, but in the blood, against which the weakness of
fire is a naturalistic threat.
CYCLE FOUR
1. Because strength is rooted in the blood, it
could be said that Allah corresponds to the Western or, at any rate, Christian
concept of the vampire, since, unlike the Father, Allah is a hard-line
fundamentalist deity whose image of strength has its fountainhead in the soul.
2. Thus whereas the fundamentalism of the Father
is tempered by His relationship to both the Son and the Holy Spirit, the
fundamentalism of Allah is absolutist in its correlation with the blood.
3. The Father might be accused of 'hogging
Heaven' to Himself by sucking air out of (presumably) the Mother's lungs in due
process of loving her, but He could not be accused of sucking blood from her veins
in the manner of one who has no relationship, not even tangentially, with the
Holy Ghost.
4. Count Dracula may well be, in his peer-like
fundamentalism, the Christian concept of Allah, for whom the pursuit of
strength through blood is a matter of (diabolical) life and death which amounts
to nothing short of a 'Holy War'.
5. Were Jehovah, Allah, the Father, etc., simply
different terms for the same God ... there would be no friction, neither now
nor historically, between the different so-called world religions. It is, however, precisely because such names
relate to different concepts of God ... that frictions arise.
6. Thus although all traditional religions
relate, through various names, to the concept of God, they vary in their
interpretation of that concept.
7. The reasons for this
are many and complex, but climatic and environmental factors are inevitably
responsible for such a variety of interpretations to the notion of God.
8. Unless we can establish a 'level playing field'
of climatic and environmental conditions for the whole world, it is difficult
to foresee a situation arising whereby universal unanimity as to what
constitutes God could be anticipated.
9. Such a 'level playing field' ... of an equal
and morally-advantageous climate ... may well, besides the more obvious factor
of standardized indoor conditions, require the siting of large 'blocking' or
'filtering' devices in space to reduce the sun's influence, especially in
relation to overly hot climates or countries.
10. Viewed from the standpoint of the sort of
grey, temperate climate which is conducive to the development, up to a point,
of genuine spirituality, it becomes sadly apparent that most of the world (in
the global sense) is at a distinct spiritual disadvantage to countries like
Ireland with regard to climate, since a majority of countries tend to have hot
dry weather which has the effect of impeding true spirituality.
11. In fact the hotter the country the harder it
will be to go against the sun's pagan influence and adopt anything like a
transcendental attitude to life.
12. Even Britain is at a spiritual disadvantage to
Ireland with regard to the greater amount, comparatively speaking, of sunshine
it experiences vis-à-vis its island neighbour - a factor which is doubtless at
the roots of the age-old friction and distrust between the two islands.
13. Irish immigrants to Britain differ from most
of their coloured counterparts by coming from a climate which, in its
preponderating greyness and dampness, was largely responsible for creating that
transvaluated culture which reflects a Christian 'rebirth'.
14. By contrast to Irish immigrants in Britain,
most of the coloured immigrants come from countries that are hotter and sunnier
than Britain in the summer and even throughout the year, thereby sharing with
the British a pagan bias which is simply, if anything, more intensive than that
of the British themselves.
15. Thus, unlike the Irish, they do not generally
find themselves at cross-purposes with the British, but blend-in with them on
rather more intensively heathen terms.
16. The importance of
climate and environment in conditioning, over the centuries, ethnic identities
... cannot and should not be underestimated!
CYCLE FIVE
1. A so-called parliamentary democracy (which is
not even a genuine, or republican, democracy but a 'bovaryization' of democracy
relevant to an economic hegemony) is an anti-nonconformist democracy in which,
due to materialistic factors, the tongue governs the brain.
2. A republican democracy (which is a genuine
democracy relevant to a political hegemony) is an anti-humanist democracy in
which, due to realistic factors, the flesh represents the womb.
3. A so-called People's democracy (which is not
a genuine democracy but a 'bovaryization' of democracy relevant to a scientific
hegemony) is an anti-fundamentalist democracy in which, due to naturalistic
factors, the ears rule the heart.
4. A so-called clerical democracy (which is not
a genuine democracy but a 'bovaryization' of democracy relevant to a religious
hegemony) is an anti-transcendentalist democracy in which, due to idealistic
factors, the eyes lead the lungs.
5. Democracy, whether genuine or pseudo,
phenomenal or noumenal, relativistic or absolutist, pluralist or totalitarian,
etc., etc., is a creature of the alpha which retains a particle basis, in
keeping with its collectivistic nature.
6. No democracy, whether rooted in religion,
science, economics, or politics, encourages a moral outlook on life. On the contrary, democracy militates against
morality by encouraging a collectivistic mentality relevant to its particle
basis.
7. Hence a vote for democracy is effectively a
vote against the wavicle responsibility of a moral resolve, since it elects a particle
candidate and thereby restricts one to immoral criteria.
8. Democracy is, literally, bad for the
electorate's morals, since it confirms a particle dominance, which is an
implicit refutation of wavicle alternatives.
9. A so-called clerical democracy, rooted in the
photon particles of a religious leadership, confirms the domination of the
Antispirit.
10. A so-called People's democracy, rooted in the
proton particles of a scientific rulership, confirms the domination of the
Antifather.
11. A so-called parliamentary democracy, rooted in
the neutron particles of an economic governance,
confirms the domination of the Antichrist.
12. A republican democracy, rooted in the electron
particles of a political representation, confirms the domination of the Antimother.
13. In all four cases,
the domination of the particle is confirmed, with negative consequences for the
electorate, who then have to live with the elected antiwavicles in a
predominantly immoral society.
14. The only way out of
this unfortunate situation is through a vote, via Social Transcendentalism, for
religious sovereignty, once the opportunity of such a paradoxical election
eventually comes to pass.
15. Such a vote presupposes a genuine democracy in
which the electorate are free to choose between a number
of alternative parties within a broadly republican framework. It cannot happen within either a
parliamentary democracy/constitutional monarchy or a one-party state.
16. The consequence of a
majority vote for religious sovereignty, through Social Transcendentalism,
would be deliverance from democracy and salvation in God ... the Holy Spirit of
Heaven.
CYCLE SIX
1. European civilized decadence begins and ends
with photographic books; American barbarism begins and ends with film.
2. Asian cultural decadence begins and ends with
mystical yoga; African naturism begins and ends with sex.
3. One should distinguish between the idealistic
meditation of light-based mysticism and the transcendental meditation of
air-centred gnosticism.
4. Mysticism accepts the Universe as the source
of Revelation; gnosticism rejects the Universe (as
evil) in favour of Divine Revelation.
5. Divinity is never found without, e.g.
in the Cosmos, but always within, e.g. in the self that is at one with
the spirit which fuels it.
6. That which is without, e.g. the
Cosmos, is mysterious to the self and the subject, in consequence, of mystical
hypotheses.
7. Unlike the Mystic, the Gnostic does not pay
too much attention to the Cosmos, since he has no desire to reach an
accommodation with it, but desires only to identify, as far as possible, with
his self.
8. In a sense, the Cosmos holds no mystery for
the Gnostic, since he is one who has seen through it (to its absolute evil) and
rejected it in favour of absolute good.
9. The Mystic succumbs,
through moral blindness, to the idealistic meditation of the light. The Gnostic adheres, through moral insight,
to the transcendental meditation of the air.
10. The Mystic is a
scientific Idealist, the Gnostic ... a religious Transcendentalist.
11. The Old Testament,
rooted in the Cosmos, is mystical; the New Testament, centred in Christ, is
gnostical.
12. The Gnostic is one
who, having been spiritually reborn through Christ, has elected to turn his
back on mysticism. Hence his adherence
to true religion as opposed to the pseudo-religion of the cosmic-oriented
Mystic.
13. The 'Kingdom Within' can only be developed at
the expense of the 'Kingdom Without'; for where the Holy Spirit of Heaven
prevails, there can be no place for the Clear Light of the Void.
14. The Mystic, being a
devotee of the Clear Light of the Void, can have little notion of what it means
to be One with the Holy Spirit of Heaven.
His idealism debars him from that transcendentalism which is the
Gnostic's true home.
15. The Mystic is the 'religious' (philosophical)
form of the scientist, whereas the Gnostic is the 'scientific' (theosophical)
form of the priest.
CYCLE SEVEN
1. The eyes (particularly the so-called 'Third
Eye') of mystical philosophy vis-à-vis the lungs of gnostical theosophy.
2. The ears (necessarily large) of scientific
psychology vis-à-vis the heart of religious theology.
3. The psychiatrist, or practising psychologist,
listens intently to his client and endeavours to interpret his dreams, mental
phobias, neuroses, etc., in the light of psychoanalysis.
4. Psychiatry is rooted in the backbrain, and
extends towards the subconscious in due process of psychoanalysis.
5. Such an extension parallels, on the cultural
plane, the threat to vampirism posed by sunlight.
6. The subconscious is home to religious
archetypes of the sort favoured by theologians and all who are centred, if not
rooted, in the Father, viz. the heart and its blood.
7. The correlation
between the subconscious and the heart parallels, on the theological plane,
that between the backbrain and the ears with regard to the plane of psychology.
8. One might argue, in crude terms, that the
investigation and analysis of the subconscious by psychiatrists is akin to an
attack by Satan upon the Father, and that the motive for such an attack is to
defeat the subconscious and render it accountable to the backbrain.
9. Once tamed by psychiatry, the subconscious
becomes the plaything of science; for the client has 'sold his soul' to the
psychologist, and therefore ceased to be theologically independent.
10. It could be argued that most if not all
psychiatric clients who pay to be psychoanalysed have a subconscious desire to
be delivered from theology, and thus from their religious archetypes.
11. Even dream interpretation is a mode of
theological deliverance which, seemingly, renders the dream contents
accountable, via aural assimilation, to backbrain analysis.
12. Whether the 'soul' is Pagan or Christian,
dream-based or theological, the result is its loss to psychology, and the
growth and entrenchment of scientific values at religion's expense.
13. Such a loss of religion to science is the
worst possible form of damnation, and contrasts with the salvation that would
be offered by the Second Coming to those who elected to be saved from the soul
to the spirit, thereby passing from the Father to the Holy Spirit of Heaven, as
the subconscious was first neutralized and then transcended by the
superconscious.
14. To neutralize the dream subconscious
(unconscious) through recourse, in the superconscious, to hallucinogenic
visionary experience such as vouchsafed by LSD, and to transcend the
theological subconscious, or subconscious-proper, through transcendental
meditation - such would be the stratagems by which the Second Coming sought to
save the Faithful from both pagan and Christian modes of subconscious
domination.
15. The correlation
between the superconscious and the lungs parallels, on the theosophical plane,
that between the forebrain and the eyes (including, more particularly, the
so-called 'Third Eye') with regard to the plane of philosophy.
16. Just as the ears are rooted in the backbrain,
so the subconscious is rooted in the heart, which directs its psychic activity.
17. And just as the eyes - though the 'Third Eye'
in particular - are centred in the forebrain, so the superconscious is centred
in the lungs, which are its true home.
18. This means that whereas the ears stem from the
backbrain, the subconscious stems from the heart, which, as everyone knows, is
the 'seat of the soul'.
19. Yet, with regard to the centred entities, it
means that whereas the forebrain stems from the eyes, the lungs stem, by
contrast, from the superconscious, or air.
20. That which is idealist and/or
transcendentalist, like light and spirit respectively, is centred,
whereas that which is naturalist and/or fundamentalist, like fire and soul
respectively, is rooted.
21. I would contend that the development of the
forebrain owed much if not everything to the eyes, as an objective vehicle for
pulling it out of the backbrain.
22. Likewise I would argue that the development of
the lungs owed much if not everything to the air, as a subjective vehicle for
filling-out and ultimately transmuting the gills.
23. The light is never so centred in the forebrain
than when the mystical 'Third Eye' of philosophical 'enlightenment' eclipses
the optical eyes and brings its devotee to 'oneness' with, effectively, the
central star of the Galaxy.
24. The backbrain may
have created ears to enable it to liaise with the external environment, but it
seems to me that the eyes were largely responsible for creating the forebrain.
25. That which is materialist and/or
nonconformist, like ice and mind respectively, is rooted, whereas that
which is realist and/or humanist, like earth and will respectively, is centred.
26. This is in confirmation of the fact that
whereas the rooted spectra, viz. naturalist/fundamentalist and materialist/
nonconformist, are predominantly objective, the centred spectra, viz.
idealist/transcendentalist and realist/humanist, are preponderantly subjective.
27. The rootedness of the
materialist/nonconformist spectrum differs from that of the
naturalist/fundamentalist one, as phenomenal relativity from noumenal
absolutism.
28. Likewise, the centredness of the
realist/humanist spectrum differs from that of the idealist/transcendentalist
one, as phenomenal relativity from noumenal absolutism.
CYCLE EIGHT
1. Even though the sphericity of the earth can
be inferred from the sphericity of both the sun and the moon, the fact remains
that the earth is both round and flat - absolutely round and relatively
flat.
2. From an overview, the earth is of course
round; but from the viewpoint of those living on it, there is a relative
flatness about the distance from point A to B, as from one part of town to
another. Anyone who simply claims that
the earth is round, because spherical overall, misses this point completely!
3. Interracial sexual relationships are more
typical of the alpha than the omega of society,
granted that they reflect a certain looseness wherein the heterogeneous
preponderates over the homogeneous. A multiracial
society is rather more likely to be under the star than under the cross.
4. Even multiracial societies can become
effectively monoracial in the course of time, once interbreeding has gone so
far that a coloured mean is the eventual result.
5. The more omega
orientated the society the more strict will it be in regard to so-called racial
purity, since the attraction of like to like, say white to white or black to
black, is reflective of the homogeneous essence of a moral society.
6. In a fundamentally immoral society, on the
other hand, anything goes, and therefore even the most disparate interracial
relationships are both possible and indeed desirable, whether as a reflection
of the existing barbarism or as a valiant attempt to diminish it through
miscegenation.
7. Ultimately a coloured mean is preferable to a
black/white or, for that matter, a yellow/red antithesis, given the homogeneous
essence of such a mean.
8. Yet such a contention is
only relative to societies in which there exist racial distinctions of the
above-mentioned order, not to societies which are predominantly white or black,
as the case may be.
9. It is incontrovertible that, fundamentally,
skin pigmentation is relative to environmental and climatic factors whose
influence, over the millennia, has conduced towards the development of one
colour or another.
10. There is nothing arbitrary about skin
pigmentation, or any need to suppose that it signifies anything much beyond the
influence of climate on a given people.
11. It is not by mere coincidence that darker
peoples tend to originate in hot lands, where the sun's influence is so much
stronger in terms of its effects upon pigmentation.
12. It may even be that skin pigmentation partly
evolved as a form of camouflage, to enable peoples to blend-in with their
natural environment, and so avoid detection by predators.
13. Personally I hold that it is more fortunate to
be white than black or coloured, given the historical association of fair-skinned
peoples with wet and windy climates, the sort of climates in which it was
possible to develop Christianity at the expense of Paganism.
14. There is no real justification, however, in
discriminating against those who would appear, at face-value, to be at an
environmental or moral disadvantage to oneself; rather, one should strive,
having understood their ancestral conditioning, to help and encourage them
towards a better, e.g. less pagan and more Christian, future.
15. Hot lands exist whether or not we approve of
the fact; the sun's influence is greater in some parts of the world than in
others, and therefore there are bound to be cultural and other inequalities
which militate against the development of a uniform higher culture. This is regrettable in the short term, but
there is no reason to suppose that, with the introduction of revolutionary
changes in environment if not, ultimately, climate, we cannot do something to
bring the world to a more uniform culture eventually.
16. Black and coloured women are, I have long
believed, at a distinct advantage to white women where sexual seduction is
concerned, given their more sensuous natures (the product, in large part, of a
long racial historicity of association with hot or sultry climates).
17. Given the enhanced sensuality of black and
coloured women over their white counterparts, it is virtually inevitable that,
within a generation or two, most Britons, for example, will be coloured, the
white males having fallen for black and/or coloured women, and their black
counterparts having opted, through enhanced sexuality coupled to prestige
factors, for white females.
18. One might speak of the dialectics of racial
interbreeding leading from a black thesis through a white antithesis to a
coloured synthesis, the homogeneous mean of a future civilization.
CYCLE NINE
1. For every good
thinker, a bad one. For every Gnostic, a
Mystic - Aristotle vis-à-vis Plato, Hegel vis-à-vis Marx, Nietzsche vis-à-vis
Schopenhauer - as transcendentalism and idealism stake their respective claims
on the intellect, and the battle between spirit and light continues apace.
2. The folly of philosophy vis-à-vis the wisdom
of theosophy, which is to say, the mysticism of the alpha vis-à-vis the gnosticism of the omega.
3. English civilization was eclipsed by British
barbarism back in the seventeenth century, and the
result was the Empire upon which the sun never set - the glorious imperialistic
triumph of
4. Even now, when the glorious
5. Such will doubtless continue to be the case until,
through Divine Intervention, free Englishmen, Scotsmen, and Welshmen step forth
from the slavery of monarchic barbarism and declare their independence in
unequivocally republican terms.
6. Only when they are no longer subjects of a
reigning monarch ... will Englishmen, Scotsmen, and Welshmen cease to be first
and foremost British barbarians, but become, instead, free citizens of their
respective countries.
7. England, Scotland, and Wales will then be
able to join the community of free nations that, like Ireland, are entitled to salvation from the World on the basis of
religious sovereignty.
8. But before this can
happen, the British dragon must be democratically slain by a resurgent St
George, if freedom from barbarism is to become a lasting reality!
9. Hopefully,
10. Freedom from slavery is one thing; freedom
from sin quite another! Such a freedom
can only be guaranteed on the basis of identity, through the Second Coming,
with the Holy Spirit of Heaven.
11. There are besides 'freedoms from', what might
be called 'freedoms of', such as the freedom of the Rich and Powerful to
exploit the Poor and Weak in their own immoral interests, or the freedom of
Nonconformists to trample the Established Church underfoot.
12. Such 'freedoms of' are really manifestations
of enslavement to materialist and/or nonconformist and naturalist and/or
fundamentalist powers by those who, for whatever reasons, identify with them,
to the People's detriment.
13. Hence the exploiters and tramplers are
themselves enslaved, although, unlike those whom they exploit or trample upon,
they take their enslavement for granted and paradoxically regard it as freedom,
much as cosmic-oriented Mystics will regard themselves as religious, or
consider as 'religion' that which, in reality, is really science.
14. One might say that the not-self has eclipsed
the self (in both its phenomenal and noumenal manifestations) of the exploiters
and bigots to such an extent ... that they identify with the not-self (whether
phenomenal or noumenal) at the self's expense, thereby acquiring an illusion of
freedom.
15. Such 'freedom', however, is a far-cry from the
genuine freedom of those who, while rejecting exploitation and bigotry, are
free from enslavement to the exploiters and bigots, but not yet free for the
binding to God (the Holy Spirit of Heaven) in the ultimate self.
16. Genuine freedom paves
the way for the true binding in God, which is voluntarily entered into, whereas
pseudo-freedom (the 'freedom of') is bound to the false binding of enslavement
to the Cosmos, which is deterministic.
CYCLE TEN
1. There is no one type
of good and evil, whether relatively or absolutely; rather, there is good and
evil in religion (not to mention politics) and science (not to mention
economics).
2. The Trinity is no more
good ... than, say, the Blessed Virgin evil; the Trinity is both good and evil, with
evil predominating over good.
3. One should contrast, within the Trinity, the
absolute evil of the Father with the absolute good of the Holy Spirit, on the
basis of an antithesis between the noumenal objectivity of the heart and the
noumenal subjectivity of the lungs, the former corresponding to the Father and
the latter to the Holy Spirit.
4. One should also contrast the relative evil of
the Son with the relative good of the Mother, on the basis of an antithesis
between the phenomenal objectivity of the brain and the phenomenal subjectivity
of the womb, the former corresponding to the Son and the latter to the Mother.
5. Hence the Christian religion provides us with
a contrast between absolute good and evil with regard to the Holy Spirit and
the Father, but relative good and evil with regard to the Mother and the Son.
6. The absolute evil (noumenal objectivity with
regard to soul) of the Father imposes upon the relative good (phenomenal
subjectivity with regard to will) of the Mother, while the relative evil
(phenomenal objectivity with regard to mind) of the Son aspires towards the
absolute good (noumenal subjectivity with regard to spirit) of the Holy Ghost.
7. Now let us examine good and evil with regard
to science, and therefore distinguish the absolute good (noumenal subjectivity
with regard to light) of the Antispirit from the absolute evil (noumenal
objectivity with regard to fire) of the Antifather, while reserving for the
distinction between relative good and evil the relative good (phenomenal
subjectivity with regard to earth) of the Antimother and the relative evil
(phenomenal objectivity with regard to ice) of the Antichrist.
8. One could speak, echoing religion, of the
absolute good of the eyes in noumenal contrast to the absolute evil of the
ears, so far as sensual parallels to light and heat were concerned, but of the
relative good of the flesh in phenomenal contrast to the relative evil of the
tongue, so far as sensual parallels to earth and ice were concerned.
9. The distinction between scientific good and
evil (whether noumenal or phenomenal) and religious good and evil (likewise
whether noumenal or phenomenal) is one of negativity and positivity on the
basis of a particle/wavicle, external/internal, centrifugal/centripetal
dichotomy.
10. Were one to make a trinitarian-type
distinction - which I would not normally wish to do - between religion as
'good' and science as 'evil', one could speak of Gods the Father (soul), the
Son (mind), and the Holy Ghost (spirit) vis-à-vis (presumably) Devils the
Antifather (fire), the Antison (ice), and the Antispirit (light). Yet, in reality, one would be deceiving
oneself as to the applicability of such a religious term as Devil(s) to the
scientific alpha, as well as overlooking the amorality implicit in a unitary
concept of the Trinity, which conveniently subsumes the absolute evil (noumenal
objectivity with regard to soul) of the Father under the rubric of God, thereby
completely subverting the divine!
11. No, let us not kid ourselves that the 'Three
in One' squares with true divinity, and is therefore worthy of being
contrasted, as God, with an Unholy Trinity of Devils or, rather, an anti-'Three
in One' - say, ice and fire in light, or tongue and ears in eyes! An antithetical contrast can of course be
made, not, however, as God vis-à-vis the Devil, but as religion vis-à-vis
science, or omega vis-à-vis alpha, with three (four, if we include the mundane)
different spectra to bear in mind.
12. The trinitarian concept of 'Three in One',
viz. the Son and the Holy Ghost in the Father, is a gross insult to true
divinity, since it subsumes both spirit and mind into soul, or lungs and brain
into heart, or even air and thoughts into the blood! Thus must truth and knowledge bow to
strength!
13. Clearly, such a capitulation to absolute
religious evil is precisely what prevents true divinity, in absolute religious
good, from coming to pass. For as long as
the Holy Ghost is subsumed, along with Christ, into the Father, the true devil
of religious evil will continue to rule the roost, to the detriment of
religious good. Verily, not until the
Holy Ghost is set free from the Father through the Second Coming ... will the
absolute religious good of the Holy Spirit of Heaven come to pass, and, with
it, the salvation of mankind from evil.
CYCLE ELEVEN
1. If religion contains both good and evil in
relation to itself, as I happen to believe, then it also contains both
salvation and damnation in relation to itself - whether absolutely (with regard
to the noumenal) or relatively (with regard to the phenomenal).
2. Salvation for religious people is therefore
from the damnation of the Father (absolutely) and Christ (relatively) to either
the Mother (relatively) or the Holy Ghost (absolutely). Roman Catholicism offers the former, Social
Transcendentalism will, I believe, offer the latter.
3. Whereas Roman Catholics are relatively saved
(from the Son to the Mother), Social Transcendentalists will be absolutely
saved (from the Father to the Holy Ghost).
4. Nonconformists are relatively damned to the
Son of an overly purgatorial Overworld, whereas Freemasons are absolutely
damned to the Father of an overly fundamental Netherworld, so to speak.
5. The Orange Lodges in Northern Ireland are a
manifestation of Masonic damnation (absolute) which tends back, in due process
of noumenally objective dominion, towards the monarchic alpha ('King Billy'),
and thus towards the Antifather of an overly scientific naturalism (of which
the Lambeg Drum is a 'cultural' paradigm).
6. The nonconformist damnation (relative) tends
back, in due process of phenomenally objective dominion, towards the
parliamentary alpha (Cromwell), and thus to Antichristic materialism (of which
capitalism is the economic manifestation).
7. Although religion specifically contains its
own damnation and salvation (as we have seen), it is of course possible to
differentiate, more generally, between the 'salvation' of religion and the
'damnation' of science, to the extent that anyone rooted in science is
automatically 'beneath the pale' of religious salvation, and therefore fated to
remain cut-off from the possibility of divine deliverance due to the
objectivity of his scientific isolation.
8. The Second Coming
can only save those who, being religious, are in a position to be saved (from
the Father) through the Holy Spirit of Heaven, never those who are not even
relatively religious but relatively and/or absolutely scientific.
9. A religious people will cling to the
phenomenal subjectivity of the Mother pending the possibility of noumenal
subjectivity through the Second Coming.
A non-religious, or scientific, people will reject such a subjectivity in the interests of their objective bent,
affirming an overly purgatorial and/or hellish religiosity in response to their
scientific promptings.
10. The Christ of
Catholicism always remains closer to the Mother, e.g. to the context of phenomenal
subjectivity; for only in the subjective is religion genuine, whether
relatively (as here) or absolutely ... in the Holy Spirit of Heaven to come.
11. The Catholic Christ is effectively a Son of
the Mother, whereas the Protestant Christ is more literally a Son of the
Father, living, through His Father, the objectivity of purgatorial isolation
from the World.
12. Within the context of phenomenal religion it
follows that a relatively good religious people will affirm the Mother above
all else, whilst a relatively evil religious people (who are not genuinely
religious anyway) will affirm the Son above all else.
13. Likewise, within the context of noumenal
religion it follows that an absolutely good religious people (a truly religious
people) will affirm the Holy Spirit of Heaven above all else or, rather,
instead of everything else, whilst an absolutely evil religious people (who are
not genuinely religious in any case) will affirm the Father above all else and
even, in really extreme cases, instead of everything else.
14. Good religious peoples are saved (to
subjectivity), whether relatively or absolutely, whereas bad religious peoples
are damned (to objectivity), whether relatively or absolutely, according to the
predominance of either phenomenal or noumenal factors.
CYCLE TWELVE
1. To examine good and evil in relation to
politics is to distinguish the absolute good (noumenal subjectivity with regard
to outer spirit) of the outer Holy Ghost from the absolute evil (noumenal
objectivity with regard to outer soul) of the outer Father, while
distinguishing the relative good (phenomenal subjectivity with regard to outer
will) of the outer Mother from the relative evil (phenomenal objectivity with
regard to outer mind) of the outer Son.
2. Hence one is
distinguishing, in the noumenal contexts, totalitarianism from
authoritarianism, and, in the phenomenal contexts, republicanism from
parliamentarianism.
3. Likewise, to examine good and evil in
relation to economics is to distinguish the absolute good (noumenal
subjectivity with regard to inner light) of the inner Antispirit from the
absolute evil (noumenal objectivity with regard to inner fire) of the inner
Antifather, while distinguishing the relative good (phenomenal subjectivity
with regard to inner earth) of the inner Antimother from the relative evil
(phenomenal objectivity with regard to inner ice) of the inner Antison.
4. Hence one is
distinguishing, in the noumenal contexts, corporatism (Centre trusteeship) from
communism (state socialism), and, in the phenomenal contexts, socialism from
capitalism.
5. The Space of religion vis-à-vis the Time of
science with regard to the noumenal planes, but the Mass of politics vis-à-vis
the Volume of economics with regard to the phenomenal planes. Always allowing, however,
for distinctions, within any given quadruplicity, between the genuine, or per se, and 'bovaryized', or pseudo, modes of
the contexts in question.
6. Religion is most true to itself in absolute
good, whereas science is most 'true' to itself in absolute evil. Politics is most true to itself in relative
good, whereas economics is most 'true' to itself in relative evil. This is because, while religion and science are
essentially noumenal contexts, politics and economics are basically phenomenal.
7. When religion is paramount ... in maximum
Space (transcendentalism), science, politics, and economics are in their
'bovaryized' modes of quasi-Space.
8. When science is paramount ... in maximum Time
(naturalism), religion, politics, and economics are in their 'bovaryized' modes
of quasi-Time.
9. When politics is paramount ... in maximum
Mass (republicanism), economics, religion, and science are in their
'bovaryized' modes of quasi-Mass.
10. When economics is paramount ... in maximum
Volume (capitalism), politics, religion, and science are in their 'bovaryized'
modes of quasi-Volume.
11. When religion is paramount, as in maximum
Space, we have the '
12. When science is paramount, as in maximum Time,
we have the 'Kingdom of the Devil', which is absolutely evil (hellish).
13. When politics is paramount, as in maximum
Mass, we have the '
14. When economics is paramount, as in maximum
Volume, we have the '
15. The Second Coming is about the establishment
of a society in which religion is paramount ... in maximum Space
(transcendentalism), thereby necessitating 'bovaryized' modes of science,
politics, and economics which will effectively harmonize with it in the service
and development of the '
16. Such a religious transcendentalism requires
nothing less than idealistic science, totalitarian politics, and corporate
economics, all of which will be dovetailed into its overall ideological
structure, just as religious humanism, realist science, and socialist economics
are dovetailed into the overall ideological structure of political
republicanism; or religious nonconformism, materialist science, and
parliamentary politics dovetailed into the overall ideological structure of
economic capitalism; or religious fundamentalism, authoritarian politics, and
communist economics dovetailed into the overall ideological structure of
scientific naturalism.
CYCLE THIRTEEN
1. What one perceives through one's senses is
not the concept of an object but the object itself; the concept follows from
the application of mind.
2. I do not see a computer in front of me, but
an object which my mind recognizes as a computer. Likewise, I do not hear a car in the street
but a sound which my mind interprets as a car.
3. Mind is both subjective and objective, and
therefore while my computer exists in my mind to the extent that the latter has
recognized the object corresponding to it, the computer also exists where it is
in my room by dint of the mind's ability to project itself into space and, as
it were, conceptualize externally. Were the
computer only in my head, it would not also exist in my room, but would be an
imaginative projection or fantasy on my part.
Thus as far as my mind is concerned, the computer is both internal (as
conceptualized image) and external (as conceptualized object). It is only an object (and not a computer) to
my eyes, which do not have the ability to conceptualize. Of course, this applies to the senses in
general, which are scientific instruments dependent upon the ability of mind to
interpret a wide variety of phenomena - at any rate, such would be the case
from a scientific viewpoint. For the
converse situation of that in which the senses serve the mind would be rather
more economic in character, while mind independent of the senses smacks of a
religious standpoint.
4. We are habituated to conceiving of the mind
as being in the brain and encompassing, besides consciousness, both
subconscious and superconscious, not to mention unconscious, dimensions. In fact, it is self-evident that mind is both
more and less than simple consciousness.
But while we should allow for dimensions within the brain which
correspond to the above-mentioned psychic distinctions, it should be understood
that while mind per se, or consciousness, is indeed situated within the brain as
a sort of psychic attribute of brain activity, both the subconscious per se
and the superconscious per se, not to forget the unconscious per se,
correspond to attributes which have nothing whatsoever to do with the brain
but, on the contrary, everything to do with other organs - namely the
subconscious per se with the heart, the superconscious per
se with the lungs, and the unconscious per se with the womb (and, by
implication, the sex organs generally).
Hence the subconscious per se, corresponding to the 'psychic'
attribute of the heart, namely the soul, should be carefully distinguished from
the cerebral subconscious, which is, rather, a subdivision of the mind
(consciousness). Likewise the
superconscious per se, corresponding to the 'psychic' attribute of the
lungs, namely the spirit, should be carefully distinguished from the cerebral
superconscious, which is simply a subdivision of the mind. Similarly, the unconscious per se,
corresponding to the 'psychic' attribute of the womb, namely the will, should
be carefully distinguished from the cerebral unconscious, which, again, is
merely a subdivision of the mind.
5. Hence while consciousness per se
is indeed of the mind or, rather, of the mind in relation to the brain (with
particular reference, I contend, to the right midbrain, the dominant part of
the brain), the subconscious per se is of the heart, the superconscious per
se of the lungs, and the unconscious per se of the womb. Doubtless a further correlation exists
between the subconscious per se and the cerebral subconscious (situated
in the backbrain), the superconscious per se and the cerebral
superconscious (situated in the forebrain), and the unconscious per se
and the cerebral unconscious (situated in the left midbrain).
CYCLE FOURTEEN
1. It is necessary to have a self, and therefore
to be developing the mind in a superconscious direction, before one can lose
that self in the universal self which is the superconscious per se. It is necessary to pass through Purgatory, as
it were, before one can get to Heaven.
2. For those who are too cerebral to find the
superconscious per se particularly attractive, the cerebral superconscious,
with its artificial visionary experience, is the next best thing, providing it
is regarded as a means to a higher end rather than as an end-in-itself.
3. Even the cerebral quasi-superconscious ... of
mind emptied of thought ... can be of avail in the development of spirituality
by reducing the degree of (intellectual) mind, and thus bringing one closer to
the possibility of the superconscious per se.
4. Unfortunately, thoughtful mind is not the
self but the intellectual not-self which, on the border with fantasies, can tip
over into the soulful not-self of the cerebral subconscious, as one slips, via
sleep, into dreams, thereby passing from the phenomenal to the noumenal realm
of psychic activity.
5. An LSD trip, or experience of artificial
visionary enlightenment, is really to the self what dreams are to the not-self,
which is to say, an experience on the border with a different order of
consciousness altogether.
6. Just as the cerebral superconscious (of LSD
trips) can lead to the superconscious per se, situated in the lungs,
so, by a contrary tendency, the cerebral subconscious (of dreams) can lead to
the subconscious per se, situated in the heart, and even, by a curious
paradox, to the unconscious per se, as in the event of a so-called 'wet
dream', wherein the body is erotically involved.
7. Whereas the cerebral subconscious revels in dreams,
the cerebral unconscious is responsible for all those subliminal processes
which take place in the body independently of conscious volition. It is also the 'storehouse' of concepts and
images which both the cerebral conscious and subconscious minds make use of as
and when directed, pretty much as exploiters, whether economic or scientific,
make use of people to further their own ends.
8. The cerebral unconscious is a 'storehouse'
which, like the unconscious per se, manifests the will in its various
subliminal permutations, a will which, as in society, can be exploited by both
the intellect and the soul to conscious or subconscious ends.
9. Like the
unconscious, both cerebral and physical, people are regularly exploited, in
open societies, by elements corresponding to both the conscious/right midbrain
and the subconscious/backbrain, whom we identify as bourgeoisie and
aristocracy.
10. Such exploiters tend to co-operate with one
another to their mutual benefit, the economic exploiters liaising with their
scientific counterparts on a sort of lunar-to-solar basis.
11. Broadly, free enterprise, which is nothing
more nor less than the freedom of individuals driven by their not-self to
exploit the masses, works best when economics combines with science to
technologically achieve the maximum approximation to and emulation of solar
fission, so that the reactive and explosive result, be it in film or music or
sport or pornography or computer games, induces a correlative quasi-heliotropic
'sucking-up' from the heathen masses below which, if sufficiently intense (and
therefore populist), can only maximize the financial dividends, and thus enable
the exploiters to reap their capitalist harvest of maximum profit. Such, basically, is the rationale of free
enterprise, and it is the most cynically immoral system that has ever been
devised for debasing society and enslaving the mass man to diabolical criteria.
12. It is not the People who create a market
demand for such evil products, but their diabolical exploiters who, through
cunning and ruthless advertising, foist these products upon them ... to the
detriment of the People's moral wellbeing.
Thus enslaved to market forces beyond their control, the People writhe
tortuously in the grip of immoral devils who know how to make them dance to
their diabolical tune, while cunningly pretending that it is the People
themselves who lead the dance and whose will they humbly respect. In reality, these unscrupulous exploiters
have no more respect for the People's will than the cerebral subconscious has
for the will of the unconscious when it wrenches concepts and images from it in
pursuit of its own phantasmagoric ends.
13. Free enterprise is not only the enemy of the
People; it is the enemy, more particularly, of God. For by constraining them to the Devil, it
prevents the People from aspiring towards God.
They remain the realistic playthings of materialistic and naturalistic
powers that, like the moon and the sun in relation to the earth, keep them in
subjection to their immoral ends. Only
when the People are saved from exploitation will the World be ready for God,
but not before! Only Socialism can
liberate them from capitalist exploitation.
Only Socialism can prepare them for Social Transcendentalism!
CYCLE FIFTEEN
1. Pornography is a scientific perversion of sex
which enslaves women to the heathen light ... of a photographic
reproduction. In fact, pornography
reverses the usual roles of the sexes by placing woman-as-model in the 'starry
firmament' of photographic images which, by dint of their glossy nature, induce
a quasi-heliotropic 'sucking-up' of men (more likely to be effeminate) from
below!
2. One might say that pornography is to lustful
promiscuity what Marx was to Bolshevism, or even Jehovah to Satan - the cosmic
backdrop, as it were, to a solar 'fall'.
3. Pornography is basically more a thing of the
light (photography) than of the fire (lust).
Nevertheless it is inconceivable that promiscuity would exist to
anything like the same extent without a pornographic precondition.
4. There are two main kinds of promiscuity: the
first kind exists in direct relation to pornography itself, as a masturbatory
deference to the photographic image; and the second kind exists in an indirect relation
to pornography, as a sexual imposition upon woman-as-nature. Thus it could be argued that where the first
is Bolshevik, the second is effectively Soviet (taking that word in its
post-Bolshevik but pre-Socialist sense).
The first is absolutely Satanic, the second relatively so.
5. Beyond the quasi-heliotropic 'sucking-up' of
the Cursed Whore to promiscuous males ... is the socialistic lesbianism of what
may be called 'republican woman', which contrasts with the capitalistic
homosexuality of 'parliamentary man'.
Hence where lesbianism is the sexuality of the Antimother, homosexuality
is the sexuality of the Antichrist.
6. 'Socialist sex', viz. lesbianism, contrasts
with 'Soviet sex', viz. heterosexual promiscuity, as Pop with Rock 'n' Roll -
the former basically feminine, the latter both masculine and feminine.
7. 'Capitalist sex', viz. homosexuality,
contrasts with 'Bolshevik sex', viz. masturbatory promiscuity, as Rap with Jazz
- the former exclusively masculine, the latter submasculine.
8. At the back of 'Bolshevik sex' is the Marxism
of pornography, which stands to masturbation, in its photographic voyeurism, as
the Blues to Jazz.
9. The Bolshevism of Trad Jazz, or acoustic Jazz
(a proton equivalence), is ideologically antecedent to the Sovietism of Modern
Jazz and/or Fusion music, which, employing one or more electric instruments, is
contiguous with the Socialist Sovietism (male-dominated) of Rock 'n' Roll and
the Soviet Socialism (female-dominated) of Rock-Pop.
CYCLE SIXTEEN
1. The Time of the heart vis-à-vis the Space of
the lungs, with regard to the absolutism of noumenal distinctions. But the Volume of the brain
vis-à-vis the Mass of the body (womb), with regard to the relativity of
phenomenal distinctions.
2. I would never claim to be on the side of
'evil religion' against, say, 'good science', the Father vis-à-vis the
Jehovahesque Clear Light of the Void, but I could not side with the latter.
3. Even Nazism was a sort of 'evil religion'
which, rooted in Fatherland fundamentalism, saw itself fighting a kind of Holy
War against the scientific 'evils' of Marxism, Bolshevism, Judaism, etc.
4. I have long believed that Hitler was the
Germanic manifestation of the Second Coming, and that the Holocaust was
effectively a Nazi version of the Last Judgement.
5. Nazism was no friend of economics or
politics, capitalism or republicanism, but an 'evil religion' which, following
the defeat of the economic and political middle-grounds,
swung into action against its real enemy - the 'evil science' of Bolshevism.
6. As a basically evil,
or fundamentalist, manifestation of religion, Islam has also launched so-called
Holy Wars against its scientific antithesis, principally Soviet Communism.
7. Unlike Fundamentalism,
which is rooted in the Father or some such embodiment of pride and strength,
Transcendentalism could never launch a 'Holy War'. Nothing defies the concept of war more than a
religion centred in the Holy Spirit of Heaven, a religion which, being true, is
beyond war ... in the 'peace that surpasses all understanding'.
8. Social Transcendentalism will never seek to
advance the Holy Spirit of Heaven through war.
Rather will it seek to deliver religious peoples from the Father, and
thus from the possibility of raging 'Holy Wars'.
9. The only instance in which it might be
relatively permissible for Social Transcendentalist peoples to offer armed
resistance ... would be in the defence of Social Transcendentalism from outside
interference, but even then only as a last resort! Yet such a defence would not amount to a
'Holy War', since the Father wouldn't be at stake, but, rather, to a sort of
'Unholy Peace'.
10. Thus if the worst came to the worst, it would
be better to wage an 'Unholy Peace' ... of propaganda and other
(police-centred) struggle against outside interference ... than simply
capitulate and allow evil to triumph over good.
11. Such an 'Unholy Peace', however, would be very
much the exception to the rule; for the rule of 'Holy Peace' is alone
commensurate with the aims and intentions of Social Transcendentalism - the
ideology of what is effectively if not literally, at this point in time, a true
world religion ... of the Holy Spirit of Heaven.
CYCLE SEVENTEEN
1. The cerebral superconscious stands to the
superconscious per se as LSD (or some equivalent synthetic hallucinogen) to
transcendental meditation or, in sexual terms, CD-ROM erotica to plastic
inflatables.
2. Unity with the superconscious lifts one above
consciousness to a supra-conscious level of spiritual beatitude, wherein the
self is one with the universal self.
Such a oneness is the Supreme Being ... of the
Holy Spirit of Heaven.
3. The truth of the Holy Spirit of Heaven is as
far removed from the illusion of the Clear Light of the Void ... as it is
possible to be - the gnostical truth of air as opposed to the mystical illusion
of light.
4. Since light is
everywhere the main enemy of spirit, it will be necessary for Social
Transcendentalism to devise stratagems for curtailing and reducing its
influence, in order that the truth of spirit may develop more fully.
5. Those who are rooted in the light must pass
through the 'Black Hole' of democratic darkness before there can be any possibility
of them emerging, reborn, into the spirit, following a vote for religious
sovereignty.
6. Those who are saved
to the spirit can never be damned to the light; for illusion is beneath the
pale of truth.
7. The intellectual not-self is antinatural
(conscious) and contrasts with the naturalism (unconsciousness) of the sensual
self, whereas the soulful not-self is subnatural (subconscious) and contrasts
with the supernaturalism (superconsciousness) of the spiritual self.
8. The supernatural is
beyond nature, like a superman beyond woman, whereas the subnatural is behind
nature, like a subman behind man.
9. The supernatural is
idealist and/or transcendentalist, depending whether (relative to alpha or
omega, negative or positive distinctions) it is illusory or truthful, whereas
the subnatural is naturalist and/or fundamentalist, depending whether (again
relative to antithetical distinctions) it is weak or strong.
10. The antinatural is
materialist and/or nonconformist, depending whether (relative to alpha or
omega, negative or positive distinctions) it is ignorant or knowledgeable,
whereas the natural is realist and/or humanist, depending whether (again
relative to antithetical distinctions) it is ugly or beautiful.
11. The ancient Hebrews
were forbidden, in their Old Testament Bible, the 'tree of knowledge', and
subsequently rejected Christ, who corresponds, in his purgatorial
antinaturalism, to a knowledgeable nonconformism.
12. Knowledge for its own sake, rather than in
regard to the self, breeds Nonconformism, which runs contrary to the World and
the Jehovahesque injunction placed upon the ancient Hebrews to 'increase and
multiply'. Christian celibacy would have
been anathema to the Jews.
13. If knowledge for its own sake, or knowledge of
knowledge within the intellectual not-self, breeds Nonconformism, then
ignorance breeds Parliamentarianism and a sort of inverted celibacy, whereby
carnal pressures are released homosexually ... in due Antichristic fashion.
14. Thus while the antinaturalism of Christian
nonconformism is in celibacy vis-à-vis woman (though not, however, in pederasty
vis-à-vis children in what is patently a decadent mode of nonconformist
antinaturalism), the antinaturalism of Antichristian materialism is in sodomy,
the iceman's answer to the mind.
CYCLE EIGHTEEN
1. The tragedy of the Holy Ghost is that it
cannot become the Holy Spirit of Heaven while Heaven (air) is hogged by the
Father.
2. The tragedy of the Mother is that she cannot be
saved to the Holy Spirit of Heaven while her breasts are giving suck to the
Son.
3. Heaven is likely to continue being hogged by
fathers while they are free to enter into carnal relations with women, and thus
stand to their partners as the Father to the Mother, subverting air to the
service of love's passion by using it as a vehicle with which to fan the
inflamed heart to greater emotional heights.
4. If Heaven is to become a reality, a time must
surely come when, with a view to developing artificial reproductive methods,
males are subject to vasectomy more or less as a matter of ideological
principle.
5. Likewise, if women are not to remain the
victims of their breasts, a time must come when females are subject to
mastectomy as a matter of ideological course.
6. Saved from their testicles, men will be less
disposed to imposing themselves upon women, and therefore cease to behave in
the manner of fathers.
7. Saved from their breasts, women will be more
disposed to taking the Holy Spirit of Heaven seriously, and will therefore
cease to behave in the manner of mothers.
8. Reproduction and nurturing will increasingly
devolve upon science, which will be pledged to the development of artificial
alternatives to those natural processes which have traditionally characterized
the animal foundations of human life.
9. Eventually, science will supplant nature as
the means by which life is reproduced and nurtured, leading, ultimately,
towards post-human life forms in the Millennium, the coming period of 'heaven
on earth'.
10. In such fashion, life
will be removed from the shackles of humanism and handed over to the care of
methods which will advance the cause of transcendentalism.
11. We have only just begun to enter upon this
alternative course to natural reproduction, and have
yet to make it a matter of ideological principle.
12. Many of the alternatives which are now
optional will become mandatory in the course of our future progression towards
higher stages of evolution.
13. In this respect, we
have only just begun to scratch the surface of a whole New World, which will
bear no resemblance to the one humanity has been accustomed to inhabiting since
time immemorial.
CYCLE NINETEEN
1. The British do not like
snobs because, being mostly slobs and yobs, they are accustomed to 'sucking up'
to nobs, and, climatic factors notwithstanding, are not prepared to do violence
to themselves, after the manner of the 'born-again' saint.
2. To be a snob, one
has to have both the ability and courage to go against the grain of the
philistine majority, and think for oneself.
3. Slobs do not think for themselves, yobs allow
others to think for them, and nobs rely on their instincts to avoid thought as
much as possible.
4. Thinking is only dangerous to the man who
cannot control it; to the man who can, it is merely a tool.
5. The best thought is a key which unlocks the
door into truth.
6. Ultimately, truth liberates one from
thinking; for it transcends thought, as Heaven transcends Purgatory. Yet, when all's said and done, one cannot get
to truth except through thought.
7. The man who thinks he has the truth without
ever having thought deeply and systematically about it ... is a self-deceiving
liar!
8. Those who cannot think
their way to the truth are more likely to discover something - though not all -
about it either through writing, reading, or talking.
9. The best thinkers are generally the worst
readers (for the former occupation tends to exclude the latter), while,
conversely, the worst writers are generally the best talkers (for the latter
occupation tends to exclude the former).
10. You can focus meditative breath at the
so-called 'crown centre' in the brain but, ultimately, such breath will only be
properly focused in the lungs, the seat of the spirit.
11. Focusing meditative breath at the 'crown
centre' is, I believe, a 'bovaryization' of spirituality relevant to the brain,
and thus to an intellectual person.
12. Focusing meditative
breath at the throat is, I believe, a 'bovaryization' of spirituality relevant
to the heart, and thus to a soulful person.
13. Focusing meditative
breath at the stomach is, I believe, a 'bovaryization' of spirituality relevant
to the womb, and thus to a sensual person.
14. One can focus meditative breath at one or a
number of different places but, ultimately, meditation will be most centred in
the lungs, the 'temple of the Holy Spirit'.
15. He whose meditative breath is most comfortably
and naturally focused on the lungs is truly a spiritual person, not one whose
approach to spirituality is necessarily constrained by some other - and
possibly contrary - allegiance.
16. The soulful person (rooted in the heart), the
intellectual person (rooted in the brain), and the sensual person (centred in
the body) will all 'bovaryize' spirituality from their respective standpoints,
but it is still better that they should approach spirituality in such
paradoxical fashions than not be spiritual at all!
CYCLE TWENTY
1. The 'sign of the cross', as made by
Catholics, confirms a subjective tendency, in keeping with the nature of
genuine religion (even in its phenomenal guise). Protestants, on the other hand, are
comparatively bereft of religious subjectivity.
2. The very word 'Protestant' suggests a
negative mentality, a mentality of protesting against
something or, more specifically, of being rooted in a protest against
Catholic universality, and hence by implication the
3. The Protestant is
therefore a rather negative and demonstrative individual who, due to an
incapacity to live or understand religious subjectivity, rejects Catholicism
and its promise and hope of a better world (Heaven) to come. For such a 'better world' can only be
established on the basis of a higher order (noumenal rather than phenomenal) of
subjectivity.
4. I have elsewhere effectively argued that
there is no moral justification for Protestantism, since its purgatorial
rejection of the World inevitably leads (given the objective nature of the
plane in question) to lunar materialism, and therefore I resolutely maintain
that the Reformation was an heretical aberration which paved the way for the
worst excesses of materialism and naturalism such that, in the twentieth
century, came to damnable fruition.
5. In fact, so little can Protestantism be
morally justified, in view of its objective nature, that one is led to infer a
class and/or racial disposition of certain people(s) towards an economic, if
not a scientific, hegemony, with the rejection of religion as its logical
corollary.
6. Even Catholicism may only be - as I in fact
happen to believe - a 'bovaryization' of religion relevant to a political
hegemony, whether in terms, traditionally, of Catholic monarchism or,
subsequently, of republicanism.
7. Certainly, Catholicism is less than true
religion in relation to the Social Transcendentalism which the Messianic
equivalent of a Second Coming would establish on the basis of mass religious sovereignty,
and the concomitant acceptance, by the People, of the Holy Spirit of Heaven as
the One True God.
8. One could describe Catholicism as beautiful
religion, given the importance of the Blessed Virgin as the focal-point of
phenomenal subjectivity in relation to the World. Yet, even then, this beautiful religion is
diluted, if not vitiated, by Old-Testament influences which hark back towards
scientific illusion and the correlative subversion of religious truth.
9. There is, within Christianity, a terrible
struggle and tension between, on the one hand, the scientific illusions of the
mystical Old Testament and, on the other hand, the religious truths of the
gnostical New Testament (as in the case of an 'eye-for-an-eye' vis-à-vis
'turning the other cheek'), with the further complication that the Father in
relation to Christ is not Jehovah, but a much more personal Creator who stands
at a fundamentalist remove from the transpersonal 'Creator of the Universe' and
His cosmic idealism.
10. What condemns Christianity, in the final
analysis, is not the shortcomings of the New Testament in relation to Christ,
nor even the cult of the Blessed Virgin, but the hopeless muddle and
ambivalence which result from its accommodation, through the Old Testament, of scientific
illusion. The cosmic idealism of Jehovah
acts as a brake and effective block on the development of religious truth to
its optimum level in the gnostical transcendentalism of the Holy Spirit of
Heaven. Only when mankind are freed,
through Messianic deliverance, from the scientific tyranny of the Bible ...
will religion come truly into its own, consigning the Hebraic Clear Light of
the Void to the 'rubbish tip' of cosmic idealism.
11. Despite the triumph of science in the
twentieth century, including the victory of the Anglo-American/Soviet alliance
against Nazi Germany, religion still survives on a basis, relative to the
Catholic New Testament, which remains open to and hopeful of the Truth,
and thus the establishment, in due Messianic course, of 'Kingdom Come'.
12. It could be argued that the more decadent and
even barbarous the Protestant-dominated West has become, the more the Old
Testament has eclipsed the New Testament in effective usage, until, with the
triumph of Anglo-American scientific neo-paganism, even the Old Testament has
had to make way for older and more idealistic texts of the sort favoured by
devotees of the Clear Light of the Void.
CYCLE TWENTY-ONE
1. Protestantism led to democracy, as protests
against the Church were followed, in due course, by demonstrations against the
State.
2. The Church exorcised demons from demented
people, whereas the State encourages demonstrative people to demon-strate.
3. The best demon-strators are failed
Protest-ants, or Protestants who no longer protest against the (Catholic)
Church but, in their secular decadence, demonstrate against the (Protestant)
State.
4. The arrest of demonstrators by the State is
the secular equivalent of the exorcism of demons by the Church.
5. The
6. Politics is a woman, who panders to bodily needs,
whereas economics is a man, who generates wealth.
7. The Catholic State,
guided by the Church, has as its ideal freedom (from want) and justice for all,
whereas the
8. It is impossible to reconcile the Protestant
State with the Catholic Church or, conversely, the
9. Wealth for some as opposed to justice for all
... is the heretical line which divides Protestant economics from Catholic
politics, ensuring that the Protestant State and the Catholic Church remain
forever apart.
10. The relationship between Catholic State and
Church is akin to a man who hands over his earnings to his wife's keeping in
order that they may be evenly distributed throughout his family, while the
relationship between Protestant Church and State is akin to a woman who gives
her body to her husband's keeping in order that he may shower clothes and
jewels upon it in confirmation of his wealth.
The former relationship exists to exemplify the political will of the
Church, the latter relationship ... to glorify the economic power of the State.
11. The Protestant State
is less a vehicle for political administration than a framework of economic
exploitation, in contrast to the overriding political concerns - and objectives
- of the
12. Just as the Catholic Church, with its
political concerns of freedom and justice for all, is more genuine than the
Protestant Church, so, by a converse token, the Protestant State is, given its
economic elitism, more genuine than the Catholic State.
13. Behind the (economic) State is the diabolic
Kingdom of a scientific hegemony, while beyond the (political) Church is the
divine 'Kingdom' (Centre) of a religious hegemony.
14. Where the State per se
is phenomenally objective, the Kingdom is (or was) noumenally objective. And where the Church per se is
phenomenally subjective, the Centre is (or will be) noumenally subjective.
15. The Centre, or context of religious
sovereignty, will arise, phoenix-like, from the political ashes of the Catholic
Church and its Republican State when the time comes for the Resurrection (from
the living death) to the Life Eternal.
CYCLE TWENTY-TWO
1. The extrovert of the spirit is totalitarian because
political, while the introvert of the spirit is transcendentalist because
religious.
2. The extrovert of the light is idealistic
because scientific, while the introvert of the light is corporate because
economic.
3. The extrovert of the soul is authoritarian
because political, while the introvert of the soul is fundamentalist because
religious.
4. The extrovert of the fire is naturalistic
because scientific, while the introvert of the fire is communistic because
economic.
5. The extrovert of the intellect is
parliamentary because political, while the introvert of the intellect is
nonconformist because religious.
6. The extrovert of the ice is materialistic
because scientific, while the introvert of the ice is capitalistic because
economic.
7. The extrovert of the will is republican
because political, while the introvert of the will is humanistic because
religious.
8. The extrovert of the earth is realistic
because scientific, while the introvert of the earth is socialistic because
economic.
9. The extrovert of the
spirit relates, in his political totalitarianism, to the Unholy Spirit of Space
(the Void), while the introvert of the spirit relates, in his religious
transcendentalism, to the Holy Spirit of Heaven.
10. The extrovert of the
light relates, in his scientific idealism, to the Clear Light of Space (the
Void), while the introvert of the light relates, in his economic corporatism,
to the Unclear Light of Heaven.
11. The extrovert of the
soul relates, in his political authoritarianism, to the Unholy Soul of Time,
while the introvert of the soul relates, in his religious fundamentalism, to
the Holy Soul of Hell.
12. The extrovert of the
fire relates, in his scientific naturalism, to the Clear Heat of Time, while
the introvert of the fire relates, in his economic communism, to the Unclear
Heat of Hell.
13. The extrovert of the
intellect relates, in his political parliamentarianism, to the Unholy Mind of
Volume, while the introvert of the intellect relates, in his religious
nonconformism, to the Holy Mind of Purgatory.
14. The extrovert of the
ice relates, in his scientific materialism, to the Clear Coldness of Volume,
while the introvert of the ice relates, in his economic capitalism, to the
Unclear Coldness of Purgatory.
15. The extrovert of the will relates, in his
political republicanism, to the Unholy Will of Mass, while the introvert of the
will relates, in his religious humanism, to the Holy Will of the World.
16. The extrovert of the
earth relates, in his scientific realism, to the Clear Darkness of Mass, while
the introvert of the earth relates, in his economic socialism, to the Unclear
Darkness of the World.
17. Whereas the extrovert of the light is stellar
(spatial) alpha and the introvert of the light stellar alpha-in-the-omega, the
extrovert of the spirit is heavenly (spaced) omega-in-the-alpha and the
introvert of the spirit ... heavenly omega.
18. Whereas the extrovert of the fire is solar
(sequential) alpha and the introvert of the fire solar alpha-in-the-omega, the
extrovert of the soul is hellish (repetitive) omega-in-the-alpha and the
introvert of the soul ... hellish omega.
19. Whereas the extrovert of the ice is lunar
(volumetric) alpha and the introvert of the ice lunar alpha-in-the-omega, the
extrovert of the intellect is purgatorial (voluminous) omega-in-the-alpha and
the introvert of the intellect ... purgatorial omega.
20. Whereas the extrovert of the earth is planar
(massed) alpha and the introvert of the earth planar alpha-in-the-omega, the
extrovert of the will is worldly (massive) omega-in-the-alpha and the introvert
of the will ... worldly omega.
CYCLE TWENTY-THREE
1. The extrovert of the light is negatively
centred, through elemental photon particles, in the noumenal absolutism of the
Clear Light of Space, whereas the introvert of the light is negatively centred,
through molecular photon particles, in the noumenal relativity of the Unclear
Light of Heaven.
2. The extrovert of the spirit is positively
centred, through molecular photon wavicles, in the noumenal relativity of the
Unholy Spirit of Space, whereas the introvert of the spirit is positively
centred, through elemental photon wavicles, in the noumenal absolutism of the
Holy Spirit of Heaven.
3. The extrovert of the fire is negatively rooted,
through elemental proton particles, in the noumenal absolutism of the Clear
Heat of Time, whereas the introvert of the fire is negatively rooted, through
molecular proton particles, in the noumenal relativity of the Unclear Heat of
Hell.
4. The extrovert of the soul is positively
rooted, through molecular proton wavicles, in the noumenal relativity of the
Unholy Soul of Time, whereas the introvert of the soul is positively rooted,
through elemental proton wavicles, in the noumenal absolutism of the Holy Soul
of Hell.
5. The extrovert of the ice is negatively
rooted, through elemental neutron particles, in the phenomenal absolutism of
the Clear Coldness of Volume, whereas the introvert of the ice is negatively rooted,
through molecular neutron particles, in the phenomenal relativity of the
Unclear Coldness of Purgatory.
6. The extrovert of the intellect is positively
rooted, through molecular neutron wavicles, in the phenomenal relativity of the
Unholy Mind of Volume, whereas the introvert of the intellect is positively
rooted, through elemental neutron wavicles, in the phenomenal absolutism of the
Holy Mind of Purgatory.
7. The extrovert of the earth is negatively
centred, through elemental electron particles, in the phenomenal absolutism of
the Clear Darkness of Mass, whereas the introvert of the earth is negatively
centred, through molecular electron particles, in the phenomenal relativity of
the Unclear Darkness of the World.
8. The extrovert of the will is positively
centred, through molecular electron wavicles, in the phenomenal relativity of
the Unholy Will of Mass, whereas the introvert of the will is positively
centred, through elemental electron wavicles, in the phenomenal absolutism of
the Holy Will of the World.
CYCLE TWENTY-FOUR
1. The noumenal can be
absolute or relative, the phenomenal likewise.
2. The noumenal is
absolute in the alpha and omega elemental extremes, but relative in the
molecular middle-grounds, e.g. alpha-in-the-omega and omega-in-the-alpha.
3. Likewise the phenomenal
is absolute in the alpha and omega elemental extremes, but relative in the
molecular middle-grounds, e.g. alpha-in-the-omega and omega-in-the-alpha.
4. The light/spirit and fire/soul spectra are
invariably noumenal, whereas the ice/mind and earth/will spectra are invariably
phenomenal.
5. The light/spirit spectrum is of Space - the
spatial space of light (both outer and inner) and the spaced space of spirit
(both outer and inner).
6. The fire/soul spectrum is of Time - the
sequential time of fire (both outer and inner) and the repetitive time of soul
(both outer and inner).
7. The ice/mind spectrum is of Volume - the
volumetric volume of ice (both outer and inner) and the voluminous volume of
mind (both outer and inner).
8. The earth/will spectrum is of Mass - the
massed mass of earth (both outer and inner) and the massive mass of will (both
outer and inner).
9. The spatial space of idealist science in
the outer light and of corporate economics in the inner light vis-à-vis the spaced
space of totalitarian politics in the outer spirit and of transcendentalist
religion in the inner spirit.
10. The sequential time of naturalist
science in the outer fire and of communist economics in the inner fire
vis-à-vis the repetitive time of authoritarian politics in the outer
soul and of fundamentalist religion in the inner soul.
11. The volumetric volume of materialist
science in the outer ice and of capitalist economics in the inner ice vis-à-vis
the voluminous volume of parliamentary politics in the outer mind and of
nonconformist religion in the inner mind.
12. The massed mass of realist science in
the outer earth and of socialist economics in the inner earth vis-à-vis the massive
mass of republican politics in the outer will and of humanist religion in the
inner will.
13. The noumenal subjectivity of Space contrasts
absolutely with the noumenal objectivity of Time and relatively with the
phenomenal subjectivity of
14. The noumenal objectivity of Time contrasts
absolutely with the noumenal subjectivity of Space and relatively with the
phenomenal objectivity of Volume.
15. The phenomenal objectivity of Volume contrasts
absolutely with the phenomenal subjectivity of Mass and relatively with the
noumenal objectivity of Time.
16. The phenomenal subjectivity of Mass contrasts
absolutely with the phenomenal objectivity of Volume and relatively with the
noumenal subjectivity of Space.
17. The relative can be reconciled
to the absolute, whether negatively or positively, in damnation or in
salvation, but the absolutes as such are mutually exclusive.
18. The will of the Messianic equivalent of the
Second Coming is nothing less than to reconcile the phenomenal subjectivity of
(massive) Mass to the noumenal subjectivity of (spaced) Space, thereby saving
the World from itself to Heaven so that, truly, the Last (in will) shall be the
First (in spirit).
CYCLE TWENTY-FIVE
1. The Word is not only a tool to enable one to
express truth (or a specific ideology); it is also a weapon to strike fear into
the hearts and minds of pharisees!
2. Although relatively good for their
practitioners, the Arts tend to be bad for the general public, the reason being
that they force people back upon their senses, thereby enslaving them to
appearances.
3. It is much less rewarding to view a painting
than to paint one; much less rewarding to listen to music than to compose it;
much less rewarding to develop a taste for literature than to write it; much
less rewarding to touch sculpture than to sculpt it. In fact, if truth be told, it is effectively
self-defeating.
4. While there may be some
moral justification for people actively to pursue some art form, there is
little or no moral justification for selling the resultant product on a
commercial basis, and thereby inducing people to 'suck-up' in an orgy of
sensual self-immolation.
5. The more commercialized art products become
the less bearing they have on the service and/or development of beauty (much
less truth), in consequence of which the public are degraded by the paradoxical
spectacle of science posing as art.
6. There is no art in commercially ripping
people off; rather, it is a science which panders to the senses and reaps its
due material rewards.
7. Just as the Arts are corrupted by commerce
and reduced, despite all the glare of publicity, to a mere shadow of their
genuine manifestations, so religion is likewise corrupted by it and transformed
into a mystical science.
8. 'God' for the average heliotropic devotee of
commercial religion is not 'in the self', but most assuredly 'out there' ... in
the celluloid and platinum 'stars'.
9. 'God', too, has been 'brought low' by
commerce and transformed into a concept that hides behind films, like a
director pulling strings.
10. Basically, there is nothing Christian about
the Anglo-American West; Christ died before the birth of
11. In celluloid terms,
cinematic monotheism is monochromatic and cinematic polytheism ...
polychromatic.
12. Preaching Christianity through film is a
contradiction in terms which simply results in the Christian message of
spiritual rebirth (from light to air) being subverted and subsumed within the
overall neo-pagan culture of light-dominated media.
13. Television evangelism, so prevalent in the
USA, is a form of Christian paganism which testifies to the moral bankruptcy of
religion in the modern age.
14. Even churches are now run as a business, with
strict financial accountability (to the State) with regard, for instance, to
tourism and trade in religious artefacts!
15. Not the least sacrilegious of modern trends is
the increasing prevalence with which cameras of one kind or another are free to
poke their lenses around the interiors of churches and record, for the cultural
bewitchment of the occult-slavering masses, a variety of ungodly goings-on -
from vandalism and theft to outright murder.
16. There is nothing, I repeat nothing, Christian
about the contemporary Anglo-American West.
Only a rampant commercial neo-paganism which holds the
masses in thrall to its 'star'-worshipping idolatry.
17. A product is worth as much, or as little, as
the price that is attached to it, and no more!
18. Any intrinsic value a product may have is soon
compromised, and even eclipsed, by the commercial value which is attached to
it, like a millstone around its moral neck.
19. Few products can survive unscathed the price
tag that is attached to them; most are killed off by it as a matter of
commercial necessity.
CYCLE TWENTY-SIX
1. To distinguish the negative noumenal
morality, relevant to light, of idealist science from the negative noumenal
immorality, relevant to fire, of naturalist science on the one hand, but the
negative phenomenal immorality, relevant to ice, of materialist science from
the negative phenomenal morality, relevant to earth, of realist science on the
other hand.
2. To distinguish the positive noumenal
morality, relevant to air, of transcendentalist religion from the positive
noumenal immorality, relevant to blood, of fundamentalist religion on the one
hand, but the positive phenomenal immorality, relevant to the brain, of
nonconformist religion from the positive phenomenal morality, relevant to the
womb, of humanist religion on the other hand.
3. To distinguish the negative noumenal
morality, relevant to space, of corporate economics from the negative noumenal
immorality, relevant to time, of communist economics on the one hand, but the
negative phenomenal immorality, relevant to volume, of capitalist economics
from the negative phenomenal morality, relevant to mass, of socialist economics
on the other hand.
4. To distinguish the positive noumenal
morality, relevant to spirit, of totalitarian politics from the positive
noumenal immorality, relevant to soul, of authoritarian politics on the one
hand, but the positive phenomenal immorality, relevant to mind, of parliamentary
politics from the positive phenomenal morality, relevant to will, of republican
politics on the other hand.
5. From the light of
the eyes (sight) to the air of the lungs (breath) via the spirit of the
superconscious (awareness) and the space of the forebrain (vision).
6. From the fire of the
ears (wax) to the blood of the heart (pulse) via the soul of the subconscious
(emotion) and the time of the backbrain (dream).
7. From the water of
the tongue (saliva) to the cells of the brain (thoughts) via the mind of the
conscious (intellect) and the volume of the right midbrain (idea).
8. From the earth of
the flesh (skin) to the eggs of the womb (foetus) via the will of the
unconscious (sensuality) and the mass of the left midbrain (fantasy).
9. From the ears' fire
to the eyes' light via the flesh's earth and the tongue's water.
10. From the heart's
blood to the lungs' air via the womb's eggs and the brain's cells.
11. From backbrain time
to forebrain space via left-midbrain mass and right-midbrain volume.
12. From subconscious
soul to superconscious spirit via unconscious will and conscious mind.
CYCLE TWENTY-SEVEN
1. From the naturalism, within science, of the
ear's fire to the idealism of the eyes' light via the realism of the flesh's
earth and the materialism of the tongue's water.
2. From the
fundamentalism, within religion, of the heart's blood to the transcendentalism
of the lungs' air via the humanism of the womb's eggs and the nonconformism of
the brain's cells.
3. From the authoritarianism,
within politics, of subconscious soul to the totalitarianism of superconscious
spirit via the republicanism of unconscious will and the parliamentarianism of
conscious mind.
4. From the communism,
within economics, of backbrain time to the corporatism of forebrain space via
the socialism of left-midbrain mass and the capitalism of right-midbrain
volume.
5. From alpha to omega
via omega-in-the-alpha and alpha-in-the-omega of science, religion, politics,
and economics (in that order).
CYCLE TWENTY-EIGHT
1. Spirit is unholy, because exteriorized, in
the political context (totalitarian), but holy, because interiorized, in the
religious context (transcendentalist).
2. Soul is unholy, because exteriorized, in the
political context (authoritarian), but holy, because interiorized, in the
religious context (fundamentalist).
3. Mind is unholy, because exteriorized, in the
political context (parliamentary), but holy, because interiorized, in the
religious context (nonconformist).
4. Will is unholy, because exteriorized, in the
political context (republican), but holy, because interiorized, in the
religious context (humanist).
5. Light is unclear, because internalized, in
the economic context (corporate), but clear, because
externalized, in the scientific context (idealist).
6. Fire is unclear, because internalized, in the
economic context (communist), but clear, because externalized, in the
scientific context (naturalist).
7. Water is unclear, because internalized, in
the economic context (capitalist), but clear, because externalized, in the
scientific context (materialist).
8. Earth is unclear, because internalized, in
the economic context (socialist), but clear, because externalized, in the
scientific context (realist).
9. What makes spirit holy is its convergence,
through the lungs, onto air.
10. What makes soul holy is its convergence,
through the heart, onto blood.
11. What makes mind holy is its convergence,
through the brain, onto cells.
12. What makes will holy is its convergence,
through the womb, onto eggs.
13. What makes light clear is its divergence,
through the eyes, into space.
14. What makes fire clear is its divergence,
through the ears, into time.
15. What makes water clear is its divergence,
through the tongue, into volume.
16. What makes earth clear is its divergence,
through the flesh, into mass.
17. What makes spirit unholy is its divergence,
through the superconscious, into space.
18. What makes soul unholy is its divergence,
through the subconscious, into time.
19. What makes mind unholy is its divergence,
through the conscious, into volume.
20. What makes will unholy is its divergence,
through the unconscious, into mass.
21. What makes light unclear is its convergence,
through the forebrain, onto air.
22. What makes fire unclear is its convergence,
through the backbrain, onto blood.
23. What makes water unclear is its convergence,
through the right midbrain, onto cells.
24. What makes earth unclear is its convergence, through
the left midbrain, onto eggs.
25. From the alpha of the Clear Light (of Space)
to the omega of the Holy Spirit (of Heaven) via the omega-in-the-alpha of the
Unholy Spirit (of Space) and the alpha-in-the-omega of the Unclear Light (of
Heaven).
26. From the alpha of the
Clear Fire (of Time) to the omega of the Holy Soul (of Hell) via the
omega-in-the-alpha of the Unholy Soul (of Time) and the alpha-in-the-omega of
the Unclear Fire (of Hell).
27. From the alpha of the
Clear Water (of Volume) to the omega of the Holy Mind (of Purgatory) via the
omega-in-the-alpha of the Unholy Mind (of Volume) and the alpha-in-the-omega of
the Unclear Water (of Purgatory).
28. From the alpha of the
Clear Earth (of Mass) to the omega of the Holy Will (of the World) via the
omega-in-the-alpha of the Unholy Will (of Mass) and the alpha-in-the-omega of
the Unclear Earth (of the World).
CYCLE TWENTY-NINE
1. What puts cricket beneath the Gaelic Irish
pale, morally speaking, is the centrifugal freedom which permits the batsman to
strike the ball at any angle around the ground.
2. It is precisely because of its centrifugal
freedom in regard to batting strokes ... that cricket could never be an Irish
game, but, on the contrary, one reflecting the British, and in particular English,
openness to alpha-stemming aggression.
3. If cricket is fundamentally immoral on
account of its openness to alpha-stemming aggression of an overly objective and
centrifugal character, it is arguably less immoral than, say, baseball, which
is bereft of stumps and therefore effectively more naturalistic than
materialistic, reflecting the American tendency, in particular, towards stellar
and/or solar rather than lunar criteria.
4. Baseball is thus, in a sense,
more extreme than cricket, just as the sun is more extreme than the moon, and
barbarism more extreme than civilization.
5. Baseball, in which the ball can be hit in
virtually any frontal direction, would be no-less morally unattractive from,
say, a Catholic Irish standpoint than cricket, given its centrifugal freedoms.
6. When the Irish use a bat or, rather, stick,
as in Hurling, it is in the focused manner of one who aims to score pints
between the posts of a goal.
7. There is a sense in which sport is a feminine
form of war no less than dance a feminine form of sex.
8. War and sex are
masculine activities, sport and dance, by contrast, feminine ones.
9. It is tempting to see America as barbarous
where Britain is simply civilized decadence; but, in point of fact,
10. It was perhaps the fact of its cosmic
civilization, so often characterized by Neo-Orientalism, which made - and I
would guess continues to make - America especially sensitive to Bolshevik
barbarism, as though in Jehovahesque recoil from a
Satanic 'fall'.
11. The 'light' of America feared the 'fire' of
Bolshevism/Sovietism, even given the considerable amount of its own fiery
culture and the threat to pagan civilization which this necessarily poses.
12. Television against
computers would be a realistic equivalent of the Satanic threat to Jehovah,
whereas the naturalistic one is probably cinema against virtual reality.
13. Magazines against comic books would be a
materialistic equivalent of the satanic threat to Jehovah, whereas the
idealistic one is probably cocaine, or other such chemical drugs, against
light-centred meditation.
14. My hunch is that the idealistic context ... of
cocaine against meditation is what most accords with a barbarous threat to
American civilization from within itself, since naturalism, materialism, and
realism are effectively peripheral to cosmic civilization.
15. Sovietism will always be the sun from which
the American stars recoiled in horror of a 'fall' into barbarism, just as
Socialism is the earth from which the lunar civilization of Britain recoils in
fear of a 'fall' into nature.
16. It is as though sport fears war and sex fears
dance ... where these two dominating types of Western civilization are
concerned.
17. For, of course,
barbarism is a threat to culture, even negative culture, no less than nature to
civilization.
CYCLE THIRTY
1. The dance of nature contrasts no less with the
sex of civilization ... than the war of barbarism with the sport of culture.
2. Nature is the framework in which the dance of
mundane life is celebrated, while civilization is the framework in which the
sex of overworldly death is conducted.
3. Barbarism is the framework in which the war
of netherworldly death is conducted, while culture is the framework in which
the spirit of Eternal Life is celebrated.
4. The Devil rules war
as man governs sex, woman represents dance, and God leads sport.
5. The more sport, the
less war; the more dance, the less sex; conversely the less dance, the more
sex; the less sport, the more war.
CYCLE THIRTY-ONE
1. Behind, and
therefore anterior to, Christian 'good and evil' is the absolute evil ... of
pagan strength.
2. Beyond, and
therefore posterior to, Christian 'good and evil' is the absolute good ... of
transcendental truth.
3. Christian 'good and evil' is divisible
between nonconformist knowledge and humanist beauty, the former 'evil' from a
Catholic standpoint but 'good' from a Protestant one, the latter 'evil' from a
Protestant standpoint but 'good' from a Catholic one.
4. The Catholic concept of 'good and evil',
which, being Christian, is necessarily phenomenal, was a humanist revolt
against the absolute evil of pagan strength, rooted in the Father (or, more
correctly, His pagan equivalent), which made the phenomenal subjectivity of the
Mother, identifiable with beauty, symbolic of goodness, thereby elevating the
worldly 'Meek' at the expense of the netherworldly 'Proud', in deference to a
Christian 'rebirth' and effective transvaluation of values.
5. With Catholicism,
the womb replaces the heart as the focus of moral virtue - virtue being
phenomenally good as opposed, in pagan contexts, to noumenally evil.
6. Hence, for Catholicism, the Christic context
of Purgatory, identifiable with knowledge, is phenomenally evil, given the
'objective' nature of the purgatorial plane, and Christ must accordingly stay
close to the World, and hence the Mother, if He is to pass muster
as a moral exemplar and champion of the Meek.
7. Protestantism reverses the Christian concept
of 'good and evil' by conceiving, erroneously, of knowledge as 'good' and
beauty as 'evil', thereby making a moral virtue out of phenomenal evil (knowledge)
in an unequivocally purgatorial allegiance which isolates Christ from the
Mother and effectively condemns the latter to a false identification with evil,
the consequences of which can only be oppressive for the World.
8. With Protestantism,
the brain becomes the focus of moral virtue while the womb is castigated, along
with sex, as moral vice, and this contrary to the fact that it is knowledge
rather than beauty which is phenomenally evil, given its correlation with
purgatorial 'objectivity'.
9. The consequence of the Protestant heresy of
conceiving of knowledge, contrary to Biblical teachings with regard to the
'forbidden tree', as 'good' and beauty as 'evil' ... is a puritanical recoil
from and persecution of sex from the false perspective of its own purgatorial
isolation from the World.
10. Since the phenomenal subjectivity of the womb,
and hence the Mother, is considered 'evil' from a Protestant standpoint, Hell
for Protestants is 'down below' with, as often as not, the heaviness of the
World, viz. sex, the flesh, the womb, etc.
11. In reality, the World
is a phenomenal heaven in its phenomenal subjectivity and fleshy heaviness
which is less an evil than a lesser (in relation to airy lightness) good. It is the overly purgatorial realm of
knowledge which is relatively evil and thus a phenomenal hell which, in the
attractive fatality of damnation, tends, with time, towards the noumenal hell
of absolute evil, the heart eclipsing the brain as the Father replaces Christ
in the drift of phenomenal objectivity towards its noumenal counterpart.
12. It has been said, not without reason, that
knowledge is power, and certainly this is so to the extent that knowledge tends
towards strength when used independently and in defiance of beauty, and thus
the possibility of truth.
13. Analogous to knowledge being power, one could
of course argue, echoing Keats, that beauty is truth, though only to the extent
that we acknowledge a parallel drift of phenomenal subjectivity towards its
noumenal counterpart as, tempered by the right kind of (Messianic) knowledge,
the Holy Spirit supersedes the Mother, and the noumenal heaven, centred in the
lungs, of absolute good replaces the phenomenal heaven, centred in the womb, of
relative good - the 'good' as upheld and practised by Catholic Christianity.
CYCLE THIRTY-TWO
1. To be 'beyond good and evil' is not to be
indifferent to either good or evil, but to be given, instead, to the noumenal
subjectivity, through truth, of absolute good.
It is to have abandoned Christian relativity for transcendental
absolutism.
2. The man who is 'beyond good and evil' is no
longer human, still less inhuman and/or subhuman, but effectively superhuman,
and thus divine.
3. Protestant inhumanism contrasts with Catholic
humanism as the phenomenal objectivity of knowledge with the phenomenal
subjectivity of beauty, while fundamentalist subhumanism contrasts with
transcendentalist superhumanism as the noumenal objectivity of strength with
the noumenal subjectivity of truth.
4. The relative evil, germane to knowledge, of
Protestant inhumanism contrasts with the relative good, germane to beauty, of
Catholic humanism, while the absolute evil, germane to strength, of
fundamentalist subhumanism contrasts with the absolute good, germane to truth,
of transcendentalist superhumanism.
5. The distinction
between objectivity and subjectivity, whether noumenal or phenomenal, is
effectively one of freedom and binding, the former evil, the latter good.
6. When economics and science are 'free', and
not constrained by moral considerations of either a political (phenomenal) or a
religious (noumenal) order, we have the freedom so dear to the Anglo-American
dominated so-called 'Free World', with its economic (capitalist free-trade) and
scientific (technological and chemical) hegemonies.
7. The traditional revolt of Protestants in
8. Both political and religious hegemonies, as
represented by republicanism in the former context and by transcendentalism in
the latter one, reject the sort of objective freedoms so dear to the Protestant
(nonconformist) and fundamentalist (Masonic) traditions, and do so, moreover,
from subjective, and therefore moral, points of view - the former phenomenal,
the latter noumenal.
9. Neither Protestantism nor Catholicism are
religiously hegemonic, but 'bovaryizations' of religion relevant to economic
(capitalist) and political (republican) hegemonies respectively. Protestantism, as we have seen, focuses upon
knowledge, and Catholicism, by contrast, upon beauty, neither of which are
truly spiritual but, rather, accommodations of religion to the intellect and
the will, the former germane to the purgatorial Overworld, the latter to the
mundane World.
10. As a worldly mode of religion, Catholicism is
first and foremost concerned with beauty, as personified by the Blessed Virgin,
and only secondarily with political or social concerns.
11. As an overworldly
mode of religion, Protestantism is first and foremost concerned with knowledge,
as exemplified in the Gospels, and only secondarily with economic concerns.
12. As a netherworldly mode of religion,
Fundamentalism is first and foremost concerned with strength, as exemplified in
soulful ritual, and only secondarily with scientific concerns.
13. As a supra-worldly (heavenly) mode of
religion, Transcendentalism is exclusively concerned with truth, as exemplified
in spiritual devotions, and not at all with scientific, economic, or political
concerns ... except insofar as these lower disciplines pander, along
appropriately 'bovaryized' lines, to its advancement.
CYCLE THIRTY-THREE
1. Just as we distinguished between religious
'good and evil', so we should distinguish between scientific 'anti-good and
anti-evil', viz. negative good and evil; economic 'inner anti-good and inner anti-evil',
viz. inner negative good and evil; and political 'outer good and outer evil',
viz. outer positive good and evil; always remembering, however, that such
distinctions are subject to both absolute and relative, or noumenal and
phenomenal, evaluations.
2. If, in religion,
absolute evil is strength and absolute good arguably truth, then, in science,
absolute anti-evil is anti-strength, viz. weakness, and absolute anti-good
arguably anti-truth, viz. illusion.
3. If, in religion,
relative evil is knowledge and relative good arguably beauty, then, in science,
relative anti-evil is anti-knowledge, viz. ignorance, and relative anti-good
arguably anti-beauty, viz. ugliness.
4. Just as, in religion, absolute evil
appertains to fundamentalism and absolute good to transcendentalism,
so, in science, absolute anti-evil appertains to naturalism and absolute
anti-good to idealism.
5. Just as, in religion, relative evil
appertains to nonconformism and relative good to humanism, so, in science,
relative anti-evil appertains to materialism and relative anti-good to realism.
6. If, in politics, absolute outer evil is outer
strength and absolute outer good arguably outer truth, then, in economics,
absolute inner anti-evil is inner anti-strength, viz. inner weakness, and
absolute inner anti-good arguably inner anti-truth, viz. inner illusion.
7. If, in politics, relative outer evil is outer
knowledge and relative outer good arguably outer beauty, then, in economics,
relative inner anti-evil is inner anti-knowledge, viz. inner ignorance, and
relative inner anti-good arguably inner anti-beauty, viz. inner ugliness.
8. Just as, in politics, absolute outer evil
appertains to authoritarianism and absolute outer good to totalitarianism, so,
in economics, absolute inner anti-evil appertains to communism and absolute
inner anti-good to corporatism.
9. Just as, in politics, relative outer evil
appertains to parliamentarianism and relative outer good to republicanism, so,
in economics, relative inner anti-evil appertains to capitalism and relative
inner anti-good to socialism.
10. With regard to the scientific and religious
quadruplicities, the negative good and evil alternatives of the former are
implicitly outer, while the positive good and evil
alternatives of the latter are implicitly inner.
11. Hence scientific anti-good and anti-evil are
really outer anti-good and anti-evil (in both phenomenal and noumenal contexts)
in relation to the inner negative alternatives of economic anti-good and
anti-evil, while religious good and evil are really inner good and evil (in
both phenomenal and noumenal contexts) in relation to the outer positive
alternatives of political good and evil.
12. In the negative, or objective, quadruplicities
the outer is clear and the inner ... unclear, viz. the Clear Light of Space
(the Void), and the Unclear Light of Heaven, whereas in the positive, or
subjective, quadruplicities, by contrast, the outer is unholy and the inner ...
holy, viz. the Unholy Spirit of Space and the Holy Spirit of Heaven.
13. We may thus distinguish the scientific
idealism of the Clear Light of Space, which is absolute anti-good, from the
economic corporatism of the Unclear Light of Heaven, which is absolute inner
anti-good, while likewise distinguishing the political totalitarianism of the
Unholy Spirit of Space, which is absolute outer good, from the religious
transcendentalism of the Holy Spirit of Heaven, which is absolute good.
14. Similarly we may distinguish the scientific
naturalism of the Clear Fire of Time, which is absolute anti-evil, from the
economic communism of the Unclear Fire of Hell, which is absolute inner
anti-evil, while likewise distinguishing the political authoritarianism of the
Unholy Soul of Time, which is absolute outer evil, from the religious fundamentalism
of the Holy Soul of Hell, which is absolute evil.
15. Likewise we may distinguish the scientific
realism of the Clear Earth of Mass, which is relative anti-good, from the
economic socialism of the Unclear Earth of the World, which is relative inner
anti-good, while similarly distinguishing the political republicanism of the
Unholy Will of Mass, which is relative outer good, from the religious humanism
of the Holy Will of the World, which is relative good.
16. Finally we may distinguish the scientific
materialism of the Clear Water of Volume, which is relative anti-evil, from the
economic capitalism of the Unclear Water of Purgatory, which is relative inner
anti-evil, while likewise distinguishing the political liberalism of the Unholy
Mind of Volume, which is relative outer evil, from the religious nonconformism
of the Holy Mind of Purgatory, which is relative evil.
CYCLE THIRTY-FOUR
1. The private person has about as much chance
of getting published ... as the public person of receiving privacy. In fact, publication and publicity are as
germane to the public domain ... as privacy and privatization to the private
one.
2. To publish
philosophy, especially when of the highest metaphysical order (theosophical),
is really a sort of contradiction in terms, since so intensely private a
pursuit can only be understood and appreciated by a comparatively small
minority of persons at the best of times, who lead, for the most part,
intensely private lives.
3. No-one writes philosophy for money; together
with fame and power, money is the last thing in the philosopher's mind.
4. One writes philosophy in order the better to
understand both oneself and the world in general, and to establish, as far as
is humanly possible, a new criterion of truth.
5. One doesn't write philosophy in order to
start a revolution or found a new type of society. Such events are rather more a by-product of
philosophy than a conscious philosophical aim.
6. The poet, who is virtually as far removed
from the philosopher as the artist from the musician, is the worst of writers
whose sympathy is, or should be, rather more with the Father than with the Holy
Spirit. In fact, so much is the poet a
creature of the heart ... that he is unable to escape from time.
7. So-called 'free verse' is rather more the
'poetry' of prose writers than of genuine poets.
8. If subjectivity is feminine and objectivity
... masculine, then subjectivity is left wing and objectivity ... right wing.
9. To conceive of a left-wing/right-wing
dichotomy between femininity and masculinity is to distinguish between the
phenomenal subjective as left wing and the phenomenal objective as right wing,
since subjectivity is feminine and objectivity ... masculine.
10. Just as we distinguish between phenomenal and
noumenal with regard to subjectivity, so we can distinguish the Left from the
Extreme Left on the basis of a phenomenal/noumenal subjective distinction.
11. Whatever is left wing
will be phenomenally subjective, whereas that which is extreme left wing will
be noumenally subjective - a distinction, in effect, between the World and
Heaven, or beauty and truth.
12. Just as we distinguish between phenomenal and
noumenal with regard to objectivity, so we can distinguish the Right from the
Extreme Right on the basis of a phenomenal/noumenal objective distinction.
13. Whatever is right wing
will be phenomenally objective, whereas that which is extreme right wing will
be noumenally objective - a distinction, in effect, between Purgatory and Hell,
or knowledge and power (strength).
14. Just as beauty leads towards truth, so can the
Left lead to the Extreme Left, as from phenomenal subjectivity to its noumenal
counterpart.
15. And just as knowledge
leads towards power, so can the Right lead to the Extreme Right, as from
phenomenal objectivity to its noumenal counterpart.
16. The progression of
beauty to truth, the Left to the Extreme Left, is akin to salvation - the
salvation of the World to Heaven.
17. The progression or,
rather, regression of knowledge to power, the Right to the Extreme Right, is
akin to damnation - the damnation of Purgatory to Hell.
18. There are different ways of being left or
right wing, extreme left or right wing,
corresponding to the distinctions, for example, between science, economics,
politics, and religion.
19. Broadly, and in general terms, science is
extreme right wing, economics right wing, politics left wing, and religion
extreme left wing; though this is relative to the per se
positions in any given quadruplicity.
20. One could speak, in scientific terms, of the
extreme right-wing nature of the ears (hearing) as against the extreme
left-wing nature of the eyes (sight); as, indeed, of the right-wing nature of
the tongue (taste) against the left-wing nature of the skin (touch).
21. Similarly one could speak of the extreme
right-wing nature of naturalist fire as against the extreme left-wing nature of
idealist light; as, indeed, of the right-wing nature of materialist water (ice)
against the left-wing nature of realist earth.
22. By contrast, one could speak, in religious
terms, of the extreme right-wing nature of fundamentalist soul as against the
extreme left-wing nature of transcendentalist spirit; as, indeed, of the
right-wing nature of nonconformist intellect against the left-wing nature of
humanist will.
23. Likewise one could speak of the extreme
right-wing nature of the heart as against the extreme left-wing nature of the
lungs; as, indeed, of the religious right-wing nature of the brain against the
left-wing nature of the womb.
24. By contrast, one could speak, in economic
terms, of the extreme right-wing nature of communist time as against the
extreme left-wing nature of corporate space; as, indeed, of the right-wing nature
of capitalist volume against the left-wing nature of socialist mass.
25. Similarly one could speak of the extreme
right-wing nature of the backbrain as against the extreme left-wing nature of
the forebrain; as, indeed, of the economic right-wing nature of the right
midbrain against the left-wing nature of the left midbrain.
26. By contrast, one could speak, in political
terms, of the political extreme right-wing nature of authoritarian blood as
against the extreme left-wing nature of totalitarian air; as, indeed, of the
right-wing nature of parliamentary saliva against the left-wing nature of
republican flesh.
27. Similarly one could speak of the extreme
right-wing nature of the subconscious as against the extreme left-wing nature
of the superconscious; as, indeed, of the right-wing nature of the conscious
against the left-wing nature of the unconscious.
28. In noumenal
religion, extreme right-wing fundamentalism contrasts with extreme left-wing
transcendentalism ... as, in noumenal science, naturalism contrasts with
idealism; as, in noumenal politics, authoritarianism contrasts with
totalitarianism; and as, in noumenal economics, communism contrasts with
corporatism.
29. In phenomenal
religion, left-wing humanism contrasts with right-wing nonconformism ... as, in
phenomenal science, realism contrasts with materialism; as, in phenomenal
politics, republicanism contrasts with parliamentarianism; and as, in
phenomenal economics, socialism contrasts with capitalism.
30. The religious salvation of humanism to
transcendentalism is paralleled by the scientific 'salvation' of realism to
idealism; the political salvation of republicanism to totalitarianism; and the
economic 'salvation' of socialism to corporatism.
31. The religious damnation of nonconformism to
fundamentalism is paralleled by the scientific 'damnation' of materialism to
naturalism; the political damnation of parliamentarianism to authoritarianism;
and the economic 'damnation' of capitalism to communism.
32. The salvation of beautiful religion (inner)
and politics (outer) to truthful religion (inner) and politics (outer) is
accompanied - or should be - by the 'salvation' of ugly science (anti-outer)
and economics (anti-inner) to illusory science (anti-outer) and economics
(anti-inner).
33. The damnation of knowledgeable religion (inner)
and politics (outer) to strong religion (inner) and politics (outer) is
accompanied - or should be - by the 'damnation' of ignorant science
(anti-outer) and economics (anti-inner) to weak science (anti-outer) and
economics (anti-inner).
CYCLE THIRTY-FIVE
1. Extreme left-wing science (idealism),
economics (Centre trusteeship), and politics (totalitarianism) are only viable
in relation to the extreme left-wing religion per se
of transcendentalism. In isolation from
transcendentalism, they can only, as 'bovaryized' entities, fail; for no
'bovaryized' entity, be it scientific, economic, political, or even religious,
has a right to independent existence, and few if any modes of ideological
'bovaryization' are genuine or authentic manifestations of the discipline in
question.
2. To me, the extreme
left-wing mode of economics is inseparable from what I would call Centre
trusteeship (of the means of production, etc.), as germane to Social
Transcendentalism and an end, in consequence, to both private enterprise and
state control. When there is neither
state nor church but only the Centre, then the time will be ripe for extreme
left-wing economics, politics, science, and, above all, religion, viz.
corporatism, totalitarianism, idealism, and transcendentalism.
3. As inconceivable that, in the extreme
right-wing contexts, communism, authoritarianism, and fundamentalism could
succeed independently of naturalism, the extreme right-wing context per se,
as that, in the right-wing contexts, parliamentarianism, nonconformism, and
materialism could succeed independently of capitalism, the right-wing context per
se, or that, in the left-wing contexts, humanism, realism, and socialism
could succeed independently of republicanism, the left-wing context per se.
4. Without naturalism,
communist economics, authoritarian politics, and fundamentalist religion are
but demons without a Devil to serve.
5. Without capitalism,
liberal politics (parliamentarianism), nonconformist religion (puritanism), and
materialist science (technology) are but boys without a man to serve.
6. Without
republicanism, humanist religion (catholicism), realist science, and socialist
economics are but girls without a woman to serve.
7. Without transcendentalism,
corporate economics, totalitarian politics, and idealist science are but angels
without a God to serve.
8. Demons can no more succeed without the
rulership of a Devil, who symbolizes the extreme right-wing context per se,
than boys succeed without the governance of a man, who symbolizes the
right-wing context per se.
9. Girls can no more succeed without the
representation of a woman, who symbolizes the left-wing context per se,
than angels succeed without the leadership of a God, who symbolizes the extreme
left-wing context per se.
10. Just as the Devil gives meaning to demons, so
man gives meaning to boys, woman gives meaning to girls, and God gives meaning to angels.
11. A society which strives to succeed on the
basis of demons or boys or girls or angels alone ... is basically meaningless,
like a body without a head.
CYCLE THIRTY-SIX
1. Civilization can both devolve from and revert
to barbarism, just as culture can evolve from and revert to nature.
2. It would be no less difficult to imagine
civilization without some form of barbarism than ... culture without some form
of nature.
3. Barbarism is more absolutist than
civilization, just as culture is more absolutist than nature.
4. The Devil is no less a symbol for barbarism
... than God a symbol for culture, man a symbol for civilization, and woman a
symbol for nature.
5. The extreme right-wing status of hellish
barbarism contrasts, on an absolute basis, with the extreme left-wing status of
heavenly culture, while the right-wing status of purgatorial civilization
contrasts, on a relative basis, with the left-wing status of mundane nature.
6. The religious
barbarism of fundamentalism is affiliated to the scientific barbarism of
naturalism, as are the economic barbarism of communism and the political
barbarism of authoritarianism.
7. The scientific
culture of idealism is affiliated to the religious culture of
transcendentalism, as are the economic culture of corporatism and the political
culture of totalitarianism.
8. The political
civilization of parliamentarianism is affiliated to the economic civilization
of capitalism, as are the scientific civilization of materialism and the
religious civilization of nonconformism.
9. The economic nature
of socialism is affiliated to the political nature of republicanism, as are the
scientific nature of realism and the religious nature of humanism.
10. To contrast the extreme right-wing status of
noumenal objectivity, which is of the Devil, with the extreme left-wing status
of noumenal subjectivity, which is of God - the former barbarous and the latter
cultural.
11. Likewise to contrast the right-wing status of
phenomenal objectivity, which is of man, with the left-wing status of
phenomenal subjectivity, which is of woman - the former civilized and the
latter natural.
12. Barbarism makes war not on civilization but on
culture, its noumenal antithesis, while civilization makes war not on barbarism
but on nature, its phenomenal antithesis.
13. The objective alone makes war on the
subjective, whether in terms of noumenal absolutism or of phenomenal
relativity.
14. Objectivity is the lion that must 'lie down'
with the lamb (of subjectivity), and thus become a lamb itself, if there is to
be any peace, whether mundane (and phenomenal) or divine (and noumenal).
15. So long as barbarism
exists, there can be no peace for culture; so long as civilization exists,
there can be no peace for nature.
16. Nature can only be saved to culture
(relatively speaking) when it is no longer being made war upon by civilization.
17. Barbarism can only be
vanquished when the great majority of people want culture, and thus God.
18. Nature will only be free from being made war
upon by civilization when civilization accepts nature and effectively becomes
one with it or, spurning that, is eclipsed by barbarism, and thus negated.
19. Just as there are pockets of communal culture
within a barbarous society, so there will be pockets of concentrated barbarism
within a cultural one.
20. Just as there are pockets of recreational
nature within a civilized society, so there will be pockets of residential
civilization within a natural one.
CYCLE THIRTY-SEVEN
1. Just as English
civilization superseded the barbarism of ancient Britain, so, in due course,
English civilization was eclipsed by the barbarism of Great Britain, which
proceeded to make war on Gaelic, though particularly Irish, culture through the
2. The liberation of Irish culture from the
shackles of British barbarism was achieved through republican nature, which
managed, through a combination of insurrection and diplomacy, to wrench 26 of
the 32 counties of Ireland from direct British control. The remaining six are, due to Loyalist
intransigence, still (2004, the date of this revised version) within the
3. Loyalists in Northern Ireland relate not to
republican nature, still less to Gaelic culture, but to British barbarism, to
which they remain loyal through the
4. It cannot be said that a return to English
civilization, following secular devolution and ecclesiastical disestablishment,
would be beneficial to England, since such a return would ultimately be at
nature's expense. If
5. Such a progression to culture would be in
step with Scotland and Wales, as the (hypothetical) former British countries
joined
6. While Scotland and Wales would, I believe, be
capable of culture along with Ireland, given their Gaelic traditions, it is
altogether doubtful whether England would be capable of gravitating from nature
to culture or even of embracing nature beforehand ... were it not for the
considerable potential for racial transmutation which, compliments of its
imperial legacy, characterizes contemporary England.
7. Traditionally the Scots and Welsh were, like
the Irish, subjected to, first, the encroachments of English civilization and,
then, their submergence within British barbarism, which, with regard to
8. Due to their submergence within British
barbarism, the Scots and the Welsh fared worse, on the whole, than their Irish
counterparts ... where the retention of Gaelic culture was concerned. Even today they are at a disadvantage to the
Irish with regard to their continuing status as British subjects.
CYCLE THIRTY-EIGHT
1. It could be said that,
traditionally, Gaelic culture embraced a rudimentary idealism, corporatism,
totalitarianism, and transcendentalism. A return or, rather, progression to
superculture would entail the development of idealism, corporatism,
totalitarianism, and transcendentalism to unprecedented levels of cultural
perfection.
2. Transcendentalism will be the 'pied piper'
which leads idealism, corporatism, and totalitarianism a merry dance within
'Kingdom Come'.
3. To contrast the culture of the
forebrain/superconscious with the barbarism of the backbrain/subconscious.
4. Idealism appertains to the elemental forebrain, and corporatism to the molecular forebrain. Conversely, totalitarianism appertains to the
molecular superconscious, and transcendentalism to the elemental
superconscious.
5. Naturalism appertains to the elemental backbrain, and communism to the molecular backbrain. Conversely, authoritarianism appertains to
the molecular subconscious, and fundamentalism to the elemental subconscious.
6. To contrast the civilization of the right
midbrain/conscious with the nature of the left midbrain/unconscious.
7. Materialism appertains to the elemental
right-midbrain, and capitalism to the molecular right-midbrain. Conversely, liberalism (parliamentarianism)
appertains to the molecular conscious, and nonconformism to the elemental
conscious.
8. Realism appertains to the elemental
left-midbrain, and socialism to the molecular left-midbrain. Conversely, republicanism appertains to the
molecular unconscious, and humanism to the elemental unconscious.
9. The brain/mind in its totality embraces
science, economics, politics, and religion on every level ...
from barbarism to culture via civilization and nature. Thus the brain/mind is effectively an
open-ended entity in the scope and comprehensiveness of its capacities.
10. If one divides the brain/mind into objective
and subjective categories, and calls the objective category the old brain/mind
and the subjective category the new brain/mind, then the old brain/mind would
be composed of the noumenal objectivity of the backbrain/subconscious and the
phenomenal objectivity of the right midbrain/conscious, while the new
brain/mind would be composed of the phenomenal subjectivity of the left
midbrain/ unconscious and the noumenal subjectivity of the forebrain/
superconscious.
11. If we allow for an objective/subjective
distinction between the old brain/mind and the new brain/mind, then it follows
that the one category is broadly masculine and the other category broadly
feminine, since the masculine is objective and the feminine subjective. It would also follow that the category of the
old brain/mind was aligned with fire and water, sun and moon, blood and saliva,
soul and intellect, while the category of the new brain/mind was aligned with
soil and light, Earth and Saturn, flesh and air, will and spirit.
12. Indeed, we could argue for a distinction
between the power/pride and knowledge/wisdom of the old brain/mind, and the
beauty/pleasure and truth/joy of the new brain/mind, while not forgetting the
antivirtues, or vices, of weakness/humiliation and ignorance/folly with regard
to the first category, and of ugliness/pain and illusion/sorrow with regard to
the second category - the quantitative attributes correlating with the
physiological subdivisions of old/new brain, and the qualitative attributes
correlating with the psychological subdivisions of old/new mind.
CYCLE THIRTY-NINE
1. To contrast the
Space of the forebrain, both elemental and molecular, with the Heaven of the
superconscious, both molecular and elemental.
2. Thus to contrast the Outer Space of the
elemental forebrain and the Inner Space of the molecular forebrain with the
Outer Heaven of the molecular superconscious and the Inner Heaven of the
elemental superconscious.
3. To contrast the Time
of the backbrain, both elemental and molecular, with the Hell of the
subconscious, both molecular and elemental.
4. Thus to contrast the Outer Time of the
elemental backbrain and the Inner Time of the molecular backbrain with the
Outer Hell of the molecular subconscious and the Inner Hell of the elemental
subconscious.
5. To contrast the
Volume of the right midbrain, both elemental and molecular, with the Purgatory
of the conscious, both molecular and elemental.
6. Thus to contrast the Outer Volume of the
elemental right-midbrain and the Inner Volume of the molecular right-midbrain
with the Outer Purgatory of the molecular conscious and the Inner Purgatory of
the elemental conscious.
7. To contrast the Mass
of the left midbrain, both elemental and molecular, with the World of the
unconscious, both molecular and elemental.
8. Thus to contrast the Outer Mass of the
elemental left-midbrain and the Inner Mass of the molecular left-midbrain with
the Outer World of the molecular unconscious and the Inner World of the
elemental unconscious.
9. Broadly, then, Space, Time, Volume, and Mass
are correlative with the objectivity, both noumenal and phenomenal, of the
old/new brain (in their fourfold physiological subdivisions), while Heaven,
Hell, Purgatory, and the World are correlative with the subjectivity, both
phenomenal and noumenal, of the old/new mind (in their fourfold psychological
subdivisions).
10. Such a division, as between objectivity and
subjectivity, would place science and economics on the one side, that of the
physiologically objective, and politics and religion on the other side, that of
the psychologically subjective, confirming an alpha/omega antithesis between
the noumenal positions, and an alpha-in-the-omega/omega-in-the-alpha antithesis
between the phenomenal positions.
11. Thus one could speak of the Outer Space (of
idealist science) and the Inner Heaven (of transcendentalist religion) as
constituting an alpha/omega antithesis within noumenal culture, with the Inner
Space (of corporate economics) and the Outer Heaven (of totalitarian politics)
constituting an alpha-in-the-omega/omega-in-the-alpha antithesis within
phenomenal culture.
12. Likewise, one could speak of the Outer Time
(of naturalist science) and the Inner Hell (of fundamentalist religion) as
constituting an alpha/omega antithesis within noumenal barbarism, with the
Inner Time (of communist economics) and the Outer Hell (of authoritarian
politics) constituting an alpha-in-the-omega/omega-in-the-alpha antithesis within
phenomenal barbarism.
13. Similarly, one could speak of the Outer Volume
(of materialist science) and the Inner Purgatory (of nonconformist religion) as
constituting an alpha/omega antithesis within noumenal civilization, with the
Inner Volume (of capitalist economics) and the Outer Purgatory (of
parliamentary politics) constituting an alpha-in-the-omega/omega-in-the-alpha
antithesis within phenomenal civilization.
14. Finally, one could speak of the Outer Mass (of
realist science) and the Inner World (of humanist religion) as constituting an
alpha/omega antithesis within noumenal nature, with the Inner Mass (of
socialist economics) and the Outer World (of republican politics) constituting
an alpha-in-the-omega/ omega-in-the-alpha antithesis within phenomenal nature.
CYCLE FORTY
1. The extreme left-wing Space/Heaven of culture
as against the extreme right-wing Time/Hell of barbarism; the right-wing
Volume/Purgatory of civilization as against the left-wing Mass/World of nature.
2. The extreme left-wing idealist science of the
Clear Light of Space as against the extreme left-wing transcendentalist
religion of the Holy Spirit of Heaven with regard to noumenal culture, but the
extreme left-wing corporate economics of the Unclear Light of Inner Space as
against the extreme left-wing totalitarian politics of the Unholy Spirit of
Outer Heaven with regard to phenomenal culture.
3. The extreme right-wing naturalist science of
the Clear Fire of Time as against the extreme right-wing fundamentalist
religion of the Holy Soul of Hell with regard to noumenal barbarism, but the
extreme right-wing communist economics of the Unclear Fire of Inner Time as
against the extreme right-wing authoritarian politics of the Unholy Soul of
Outer Hell with regard to phenomenal barbarism.
4. The right-wing materialist science of the
Clear Water of Volume as against the right-wing nonconformist religion of the
Holy Mind of Purgatory with regard to noumenal civilization, but the right-wing
capitalist economics of the Unclear Water of Inner Volume as against the
right-wing parliamentary politics of the Unholy Mind of Outer Purgatory with
regard to phenomenal civilization.
5. The left-wing realist science of the Clear
Soil of Mass as against the left-wing humanist religion of the Holy Will of the
World with regard to noumenal nature, but the left-wing socialist economics of
the Unclear Soil of Inner Mass as against the left-wing republican politics of
the Unholy Will of the Outer World with regard to phenomenal nature.
6. The elemental photon particles of the Clear
Light of Space as against the elemental photon wavicles of the Holy Spirit of
Heaven with regard to noumenal culture, but the molecular photon particles of
the Unclear Light of Inner Space as against the molecular photon wavicles of
the Unholy Spirit of Outer Heaven with regard to phenomenal culture.
7. The elemental proton particles of the Clear
Fire of Time as against the elemental proton wavicles of the Holy Soul of Hell
with regard to noumenal barbarism, but the molecular proton particles of the
Unclear Fire of Inner Time as against the molecular proton wavicles of the
Unholy Soul of Outer Hell with regard to phenomenal barbarism.
8. The elemental neutron particles of the Clear
Water of Volume as against the elemental neutron wavicles of the Holy Mind of
Purgatory with regard to noumenal civilization, but the molecular neutron
particles of the Unclear Water of Inner Volume as against the molecular neutron
wavicles of the Unholy Mind of Outer Purgatory with regard to phenomenal
civilization.
9. The elemental electron particles of the Clear
Soil of Mass as against the elemental electron wavicles of the Holy Will of the
World with regard to noumenal nature, but the molecular electron particles of
the Unclear Soil of Inner Mass as against the molecular electron wavicles of
the Unholy Will of the Outer World with regard to phenomenal nature.
10. An exact correlation between elemental and
Clear/Holy; between molecular and Unclear/Unholy; between photons and Light/Spirit,
protons and Fire/Soul, neutrons and Water/Mind, electrons and Soil/Will;
between particles and Space, Time, Volume, and Mass; between wavicles and
Heaven, Hell, Purgatory, and the World.
11. Hence the (elemental) Clear (photon) Light of
(particle) Space as against the (elemental) Holy (photon) Spirit of (wavicle)
Heaven with regard to noumenal culture, but the (molecular) Unclear (photon)
Light of (particle) Inner Space as against the (molecular) Unholy (photon)
Spirit of (wavicle) Outer Heaven with regard to phenomenal culture.
12. Hence the (elemental) Clear (proton) Fire of
(particle) Time as against the (elemental) Holy (proton) Soul of (wavicle) Hell
with regard to noumenal barbarism, but the (molecular) Unclear (proton) Fire of
(particle) Inner Time as against the (molecular) Unholy (proton) Soul of
(wavicle) Outer Hell with regard to phenomenal barbarism.
13. Hence the (elemental) Clear (neutron) Water of
(particle) Volume as against the (elemental) Holy (neutron) Mind of (wavicle)
Purgatory with regard to noumenal civilization, but the (molecular) Unclear
(neutron) Water of (particle) Inner Volume as against the (molecular) Unholy
(neutron) Mind of (wavicle) Outer Purgatory with regard to phenomenal
civilization.
14. Hence the (elemental) Clear (electron) Soil of
(particle) Mass as against the (elemental) Holy (electron) Will
of (wavicle) the World with regard to noumenal nature, but the (molecular)
Unclear (electron) Soil of (particle) Inner Mass as against the (molecular)
Unholy (electron) Will of (wavicle) the Outer World with regard to phenomenal
nature.
CYCLE FORTY-ONE
1. There is religious transcendentalism, viz.
the Holy Spirit, within humanist religion, or Catholicism, but
Transcendentalism per se is the Holy Spirit of Heaven.
2. There is religious fundamentalism, viz. the
Father, within humanist religion, but Fundamentalism per se
is the Holy Soul of Hell.
3. There is religious nonconformism, viz. the
Son, within humanist religion, but Nonconformism per se
is the Holy Mind of Purgatory.
4. There is, as we have seen, religious
transcendentalism, fundamentalism, and nonconformism within humanist religion,
but Humanism per se is the Holy Will of the World.
5. The Holy Will of the World is as far removed from
the Holy Spirit of Heaven ... as beauty from truth, or pleasure from joy, which
is to say, as the humanist 'bovaryization' of religion from divine religion, as
germane to 'Kingdom Come'.
6. The love of joy in the goodness of truth ...
is what characterizes transcendentalist religion from the love of pleasure in
the goodness of beauty within humanist religion, the 'love' of wisdom in the
'goodness' of knowledge within nonconformist religion, and the 'love' of pride
in the 'goodness' of strength within fundamentalist religion.
7. The 'hatred' of sorrow in the 'badness' of
illusion ... is what characterizes idealist science from the 'hatred' of pain
in the 'badness' of ugliness within realist science, the hatred of folly in the
badness of ignorance within materialist science, and the hatred of humiliation
in the badness of weakness within naturalist science.
8. The 'hatred' of inner sorrow in the 'badness'
of inner illusion ... is what characterizes corporate economics from the
'hatred' of inner pain in the 'badness' of inner ugliness within socialist
economics, the hatred of inner folly in the badness of inner ignorance within
capitalist economics, and the hatred of inner humiliation in the badness of
inner weakness within communist economics.
9. The love of outer joy in the goodness of
outer truth ... is what characterizes totalitarian politics from the love of
outer pleasure in the goodness of outer beauty within republican politics, the
'love' of outer wisdom in the 'goodness' of outer knowledge within
parliamentary politics, and the 'love' of outer pride in the 'goodness' of
outer strength within authoritarian politics.
10. Knowledge and strength are only 'good' in
relation to or, rather, contrast with ignorance and weakness, while ugliness
and illusion are only 'bad' in contrast with beauty and truth.
11. The 'love' of wisdom easily becomes, within
hard-line nonconformism, a hatred of pleasure in the 'evil' of beauty, while
the 'love' of pride easily becomes, within hard-line fundamentalism, a hatred
of joy in the 'evil' of truth.
12. Conversely, the 'hatred' of sorrow easily
becomes, within hard-line idealism, a love of humiliation in the 'goodness' of
weakness, while the 'hatred' of pain easily becomes, within hard-line realism,
a love of folly in the 'goodness' of ignorance.
13. What applies to the noumenal contexts of
religion and science applies no less to the phenomenal contexts of economics
and politics, where we also have 'inner' and 'outer' distinctions respectively.
14. The extreme right-wing status of the reader as
opposed to the extreme left-wing status of the thinker with regard to poets and
philosophers - the former comparatively barbarous in Hell and the latter
comparatively cultural in Heaven.
15. The right-wing status of the writer as opposed
to the left-wing status of the speaker with regard to novelists and dramatists
- the former comparatively civilized in Purgatory and the latter comparatively
natural in the World.
16. If genuine poets and philosophers are
respectively barbarous in Hell and cultural in Heaven, then those who are
barbarous in Time and cultural in Space are antipoets and antiphilosophers - a
'pseudo'-noumenon closer to science (outer) and economics (inner) than, as with
the genuine articles, to politics (outer) and religion (inner).
17. If genuine novelists and dramatists are
respectively civilized in Purgatory and natural in the World, then those who
are civilized in Volume and natural in Mass are antinovelists and
antidramatists - a 'pseudo'-phenomenon
closer to science (outer) and economics (inner) than, as with the genuine
articles, to politics (outer) and religion (inner).
18. It of course follows that where poets and
philosophers relate, when genuine, to noumenal politics and religion, their
fictional and dramatic counterparts relate to phenomenal politics and religion.
19. Conversely, it likewise follows that where
antipoets and antiphilosophers relate, when 'genuine', to noumenal science and
economics, their fictional and dramatic counterparts relate to phenomenal
science and economics.
CYCLE FORTY-TWO
1. The decadence of
abstract art, the art style par excellence of the twentieth
century, inexorably led to the 'cosmic paganism' of light art ... as phenomenal
materialism was eclipsed by noumenal naturalism, and even by idealism.
2. One could argue that whereas noumenal
naturalism is, by and large, encased in transparent bulbs and/or tubes,
noumenal idealism is free of casing in the 'cosmic' purism of laser beams.
3. It could also be argued that whereas
phenomenal realism is encased in picture frames, phenomenal materialism, its
representational and even non-representational antithesis, is largely free from
casing in the painterly purism of canvas.
4. There is about picture frames a sculptural connotation
which harmonizes with the phenomenal realism of figurative sculpture.
5. Like painting, sculpture also became
abstract, or non-figurative, prior to being eclipsed by the noumenal naturalism
and even idealism of light sculpture - the former encased in tubes and the
latter free-standing in either laser or holographic configurations.
6. Since phenomenal materialism inevitably tends
back, if it doesn't stagnate in the pseudo-noumenal mode ... of
non-representational painting, towards noumenal naturalism, it should follow
that phenomenal realism will tend towards noumenal idealism, as in the context
of holography, most of which, to-date, is comparatively figurative.
7. It seems paradoxical to speak of humanism,
nonconformism, fundamentalism, and transcendentalism in connection with art,
and yet art can be subjective as well as objective, gravitating from phenomenal
nonconformism to noumenal fundamentalism on the one hand, and from phenomenal
humanism to noumenal transcendentalism on the other hand.
8. One could speak of a progression or, rather,
positive regression from representational knowledge, in phenomenal
nonconformism, to non-representational power, in noumenal fundamentalism, and
of a progression from figurative beauty, in phenomenal humanism, to
non-figurative truth, in noumenal transcendentalism.
9. Just as light replaces paint in the
supersession of materialism by naturalism and of realism by idealism, so air
replaces hair in the supersession of nonconformism by fundamentalism and of
humanism by transcendentalism. For with
the former contexts, which are usually scientific or economic, it is the
objectivity of the medium used in the execution of the art work which is
paramount, whereas with the latter contexts, which are usually political or
religious, it is the subjectivity of the means used in the execution of the art
work which is paramount.
10. Hence for the subjective artist it is not
paint or light which is the governing factor, but his use of brush and/or
airbrush, which is an extension of his self, whether phenomenally, as in
humanism and (to a lesser extent) nonconformism, or noumenally, as in
fundamentalism and (to a greater extent) transcendentalism.
11. Nonconformism and fundamentalism, being less
genuinely subjective than their political and religious counterparts, tend to
emphasize, in their respective ways, content at the expense of form, whereas
humanism and transcendentalism emphasize, in their respective
ways, form at the expense of content - the former pair on representational/non-representational
terms, and the latter pair on figurative/non-figurative terms.
12. This same dichotomy between form and content
also applies to objective art, with realism and idealism emphasizing, on
account of their less genuinely objective status, form at the expense of
content, but materialism and naturalism emphasizing content at the expense of
form, albeit, in each case, 'form' and 'content' are rather more negative than
positive, thereby correlating with the 'antiforms' and 'anticontents' of
'anti-art' - the scientific and/or economic basis of which panders, in
particles, to aggressive individualism.
CYCLE FORTY-THREE
1. The content of any
given discipline is always of an objective character, whereas the form is subjective
- the subjectivity of wavicle essences as opposed to the objectivity of
particle appearances.
2. Whether the content and form of any given
discipline be primarily or secondarily objective or subjective
... will depend on the nature of the discipline itself - science and economics
generally tending towards the objective, but politics and religion tending, by
contrast, towards the subjective.
3. More specifically, naturalist/materialist
science and communist/capitalist economics will be primarily objective, whereas
fundamentalist/nonconformist religion and authoritarian/parliamentary politics
will be secondarily objective.
4. Likewise, republican/totalitarian politics
and humanist/ transcendentalist religion will be primarily subjective, whereas realist/idealist
science and socialist/corporate economics will be secondarily subjective.
5. Form follows from content in the objective
disciplines, whereas content follows from form in the subjective ones.
6. The more objective content ... the less subjective
form, and, conversely, the more subjective form ... the less objective content,
as content and form tend ever farther apart towards the noumenal extremes of
fundamentalism and transcendentalism with regard to religion, and of naturalism
and idealism with regard to science, not to mention of authoritarianism and
totalitarianism with regard to politics, and of corporatism and communism with
regard to economics.
7. Content and form can never be literally
equal, i.e. the same, else one would have all content or all form, which is
impossible. Rather is it that the more
perfect, or subjective, the form ... the less imperfect, or objective, the
content and, conversely, the more imperfect, or objective, the content ... the
less perfect, or subjective, the form.
8. The notion of 'imperfect form' is as
illogical as would be the notion of 'perfect content'. Form can no more desert perfection without
ceasing to be form ... than content can escape imperfection and remain content.
9. 'Pure form' and 'pure content' are simply
abstractions of the mind which have no basis in fact, whether phenomenal or
noumenal, whatsoever!
10. Hence even the Devil has some form and God
some content, albeit the form of the one is so dominated by content as to be
least perfect, whereas the content of the other is so subsumed into form as to
be least imperfect.
11. With man and woman,
by contrast, form and content are more balanced between subjective and
objective, wavicle and particle, albeit with a contrary bias in each case.
12. Thus there is generally more content than form
in man, who is correspondingly more imperfect, while there is more form than
content in woman, who is correspondingly more perfect.
13. The content in man is
generally drawn towards the more perfect form of woman, who offers him a
compensatory release from greater imperfection.
14. The Devil has no such
desire with regard to God, since his conceptual imperfection is too great ...
to make him capable of aspiring towards perfect form.
15. One should distinguish, subjectively, between
the (in relation to man) more perfect form of woman and the (in relation to
woman) most perfect form of God, whilst also distinguishing, likewise, between
the (in relation to woman) less perfect form of man and the (in relation to
God) least perfect form of the Devil.
16. One should distinguish, objectively, between
the (in relation to woman) more imperfect content of man and the (in relation
to man) most imperfect content of the Devil, whilst also distinguishing,
likewise, between the (in relation to man) less imperfect content of woman and
the (in relation to the Devil) least imperfect content of God.
CYCLE FORTY-FOUR
1. Classical music (in the strict sense of that
term) signified form over content, and thus adhered, within a broadly religious
framework, to cultural norms. Romantic
music, by contrast, signified content over form, and thus adhered, within a
broadly secular framework, to increasingly barbarous norms which, in the twentieth
century, were to culminate in the atonal cacophony which is the hallmark of
modernism.
2. If Classical music aspired towards God, then
Romantic music plunged humanity back towards the Devil and the cacophonous Hell
of content-dominated modernism.
3. Most twentieth-century music, including Jazz
and Rock, was content-dominated to a degree which made it virtually dependent
upon drums and/or a variety of percussion instruments, and thus synonymous with
cultural barbarism.
4. Folk music, the traditional ally and source
of inspiration behind much of the better Classical music, is much less prone to
the domination of content than, say, the musical avant-garde or Modern Jazz,
and for this reason it remains in the vanguard,
paradoxically, of cultural progress.
5. It is difficult to imagine a more cultural
type of music than that which utilizes, in the best Irish traditions, uilleann
pipes - not even Classical music, which, despite its adherence to form at the
expense of content, remains suspiciously 'civilized', and hence middle class.
6. Urban civilization is at such an artificial
remove from nature, these days, that it is inconceivable how a person of
Catholic sensibility, for whom nature is the bedrock of phenomenal
subjectivity, could possibly be at home there ... in what is, to all intents
and purposes, an environmental manifestation of the Protestant heresy.
7. If there is blasphemy in the modern age, then
it must surely take the forms of the industrial and traffic pollution that we
witness about us in the smoke-choked streets of our major cities - living proof
of contemporary man's lack of spiritual self-respect!
8. Crime, as generally understood and portrayed
in the Western world, is to some extent a crude reflection of the legal crime
upon which contemporary civilization is built, a proletarian mirror, as it
were, to the bourgeois face of commercial exploitation which worships power and
wealth.
9. So long as people can be commercially
exploited by morally unscrupulous predators, crime will continue to exist as a
mirror image, so to speak, of the legal criminality which makes a God out of
power and a false Heaven out of wealth.
10. One cannot solve 'proletarian' crime while the
self-righteous commercialism of 'bourgeois' criminality remains legal. So long as we continue to live in an immoral
society, a society in the grip of commercial exploitation, 'populist' crime
will persist in the face of all attempts by the Establishment to eradicate
it. In order to tackle crime properly,
one should first of all put an end to the bad examples 'from above' which, in
temples of Mammon, directly or indirectly perpetuate it. Social measures alone are hardly adequate!
11. Just as, from a divine standpoint, nature/the
world is a context of 'sin', the phenomenal subjectivity which hinders the
development, through culture, of noumenal subjectivity in God, so, from a
diabolic viewpoint, civilization/purgatory is a context of 'crime', the
phenomenal objectivity of which militates against the development, through
barbarism, of noumenal objectivity in the Devil. Yet both 'sin' and 'crime', being phenomenal,
are subject to constraint and correction, the former through the grace of God,
and the latter through the punishment of the Devil. For rest assured that where God is very
firmly behind the salvation of sinners to grace, the Devil is just as firmly
behind the damnation of criminals to punishment, since 'crime and punishment'
are no less complementary, in their respectively objective fashions, than 'sin
and grace' complement each other in their respectively subjective fashions -
the former category in each pair phenomenal and the latter category noumenal.
12. Hence while sinners, who are of nature, can be
saved to the heaven of grace by God, criminals, in their civilization, can only
be damned to the hell of punishment by the Devil. The former in culture, the
latter in barbarism.
13. One should speak, echoing the above
contentions, rather more of the criminality of Protestants with regard to
civilization than of their 'sinfulness' with regard to nature, which, by
contrast, is the traditional failing of Catholics. Protestants may not be as guilty of sin as
their Catholic counterparts, but they are far guiltier of crime, the crime of
commercial materialism and its exploitation, and even desecration, of nature
and the world.
CYCLE FORTY-FIVE
1. Both nature and civilization, being
phenomenal, are guilty, from a noumenal standpoint, of 'sin' and 'crime'
respectively, since the relativity of the phenomenal contrasts, on a less than
equal basis, with the - comparatively speaking - absolutism of the noumenal,
and will be judged accordingly.
2. To distinguish, subjectively, the least
perfect cultural form of idealist science from the less (relative to least)
perfect cultural form of corporate economics, while likewise distinguishing the
more (relative to most) perfect cultural form of totalitarian politics from the
most perfect cultural form of transcendentalist religion.
3. To distinguish, objectively,
the most imperfect barbarous content of naturalist science from the more
(relative to most) imperfect barbarous content of communist economics, while
likewise distinguishing the less (relative to least) imperfect barbarous
content of authoritarian politics from the least imperfect barbarous content of
fundamentalist religion.
4. To distinguish, objectively, the most
imperfect civilized content of materialist science from the more (relative to
most) imperfect civilized content of capitalist economics, while likewise
distinguishing the less (relative to least) imperfect civilized content of
parliamentary politics from the least imperfect civilized content of
nonconformist religion.
5. To distinguish, subjectively, the least
perfect natural form of realist science from the less (relative to least)
perfect natural form of socialist economics, whilst likewise distinguishing the
more (relative to most) perfect natural form of republican politics from the
most perfect natural form of humanist religion.
6. The least perfect cultural form of elemental
photon particles contrasts absolutely with the most perfect cultural form of
elemental photon wavicles and relatively with the less (relative to least)
perfect cultural form of molecular photon particles and the more (relative to
most) perfect cultural form of molecular photon wavicles.
7. The most imperfect barbarous content of
elemental proton particles contrasts absolutely with the least imperfect
barbarous content of elemental proton wavicles and relatively with the more
(relative to most) imperfect barbarous content of molecular proton particles
and the less (relative to least) imperfect barbarous content of molecular
proton wavicles.
8. The most imperfect civilized content of
elemental neutron particles contrasts absolutely with the least imperfect
civilized content of elemental neutron wavicles and relatively with the more
(relative to most) imperfect civilized content of molecular neutron particles
and the less (relative to least) imperfect civilized content of molecular
neutron wavicles.
9. The least perfect natural form of elemental
electron particles contrasts absolutely with the most perfect natural form of
elemental electron wavicles and relatively with the less (relative to least)
perfect natural form of molecular electron particles and the more (relative to
most) perfect natural form of molecular electron wavicles.
10. The Clear Light of Space corresponds to the
least perfect cultural form and the Holy Spirit of Heaven, by contrast, to the
most perfect cultural form, whilst, in between, the Unclear Light of Inner
Space and the Unholy Spirit of Outer Heaven correspond to the less (relative to
least) and more (relative to most) perfect manifestations, respectively, of
cultural form.
11. The Clear Fire of Time corresponds to the most
imperfect barbarous content and the Holy Soul of Hell, by contrast, to the
least imperfect barbarous content, whilst, in between, the Unclear Fire of
Inner Time and the Unholy Soul of Outer Hell correspond to the more (relative
to most) and less (relative to least) imperfect manifestations, respectively,
of barbarous content.
12. The Clear Water of Volume corresponds to the
most imperfect civilized content and the Holy Mind of Purgatory, by contrast,
to the least imperfect civilized content, whilst, in between, the Unclear Water
of Inner Volume and the Unholy Mind of Outer Purgatory correspond to the more
(relative to most) and less (relative to least) imperfect manifestations,
respectively, of civilized content.
13. The Clear Soil of Mass corresponds to the
least perfect natural form and the Holy Will of the World, by contrast, to the
most perfect natural form, whilst, in between, the Unclear Soil of Inner Mass
and the Unholy Will of the Outer World correspond to the less (relative to
least) and more (relative to most) perfect manifestations, respectively, of
natural form.
CYCLE FORTY-SIX
1. To contrast the
Being of perfect cultural form with the Doing of imperfect barbarous content
where the noumenal options are concerned, and, similarly, the Giving of perfect
natural form with the Taking of imperfect civilized content with regard to the
phenomenal options.
2. Being ranges from the least perfect cultural
form of idealist science to the most perfect cultural form of transcendentalist
religion via the less (relative to least) perfect cultural form of corporate
economics and the more (relative to most) perfect cultural form of totalitarian
politics. Hence whereas the most perfect
Being is in transcendentalism, the least perfect Being is in idealism, with
corporatism and totalitarianism coming in-between.
3. Doing ranges from the most imperfect
barbarous content of naturalist science to the least imperfect barbarous
content of fundamentalist religion via the more (relative to most) imperfect
barbarous content of communist economics and the less (relative to least)
imperfect barbarous content of authoritarian politics. Hence whereas the most imperfect Doing is in
naturalism, the least imperfect Doing is in fundamentalism, with communism and
authoritarianism coming in-between.
4. Taking ranges from the most imperfect
civilized content of materialist science to the least imperfect civilized
content of nonconformist religion via the more (relative to most) imperfect
civilized content of capitalist economics and the less (relative to least)
imperfect civilized content of parliamentary politics. Hence whereas the most imperfect Taking is in
materialism, the least imperfect Taking is in
nonconformism, with capitalism and parliamentarianism coming in-between.
5. Giving ranges from the least perfect natural
form of realist science to the most perfect natural form of humanist religion
via the less (relative to least) perfect natural form of socialist economics
and the more (relative to most) perfect natural form of republican
politics. Hence whereas the most perfect
Giving is in humanism, the least perfect Giving is in realism, with socialism
and republicanism coming in-between.
6. Just as Being is only possible in perfect
cultural form, so Doing is only possible in imperfect barbarous content, Taking
only possible in imperfect civilized content, and Giving
only possible in perfect natural form.
7. Giving is no more 'phenomenal Being' than
beauty is 'phenomenal truth'. Giving is
as distinct from Being ... as beauty from truth.
8. Taking is no more 'phenomenal Doing' than
knowledge is 'phenomenal power'. Taking
is as distinct from Doing ... as knowledge from power.
9. Being is just as identifiable with illusion as
with truth, the difference being that in the case of illusion it is
identifiable with either negative outer cultural form (least perfect) or
negative inner cultural form (less perfect), whereas in the case of truth its
identification is with either positive outer cultural form (more perfect) or
positive inner cultural form (most perfect).
10. Doing is just as identifiable with weakness as
with strength, the difference being that in the case of weakness it is
identifiable with either negative outer barbarous content (most imperfect) or
negative inner barbarous content (more imperfect), whereas in the case of
strength its identification is with either positive outer barbarous content
(less imperfect) or positive inner barbarous content (least imperfect).
11. Taking is just as identifiable with ignorance
as with knowledge, the difference being that in the case of ignorance it is
identifiable with either negative outer civilized content (most imperfect) or
negative inner civilized content (more imperfect), whereas in the case of
knowledge its identification is with either positive outer civilized content
(less imperfect) or positive inner civilized content (least imperfect).
12. Giving is just as identifiable with ugliness
as with beauty, the difference being that in the case of ugliness it is
identifiable with either negative outer natural form (least perfect) or
negative inner natural form (less perfect), whereas in the case of beauty its
identification is with either positive outer natural form (more perfect) or
positive inner natural form (most perfect).
CYCLE FORTY-SEVEN
1. The most perfect
cultural form of the Holy Spirit of Heaven ... is Supreme Being.
2. The least imperfect barbarous content of the
Holy Soul of Hell ... is Supreme Doing.
3. The least imperfect civilized content of the
Holy Mind of Purgatory ... is Supreme Taking.
4. The most perfect
natural form of the Holy Will of the World ... is Supreme Giving.
5. The Supreme Being of
the most perfect cultural form corresponds, in trinitarian terms, to the Holy
Ghost.
6. The Supreme Doing of the least imperfect
barbarous content corresponds to the Father.
7. The Supreme Taking of the least imperfect
civilized content corresponds to the Son.
8. The Supreme Giving of the most perfect natural
form corresponds to the Mother.
9. Form evolves from primacy towards
supremacy. Content, by contrast,
devolves from primacy towards supremacy.
10. Supremacy is always virtuous, in contrast to
the vice, or viciousness, of primacy.
11. The truth of Supreme Being is its joy in
relation to spirit.
12. The strength of Supreme Doing is its pride in
relation to soul.
13. The knowledge of Supreme Taking is its wisdom
in relation to mind.
14. The beauty of Supreme Giving is its pleasure
in relation to will.
15. Since primacy is alpha and supremacy ...
omega, one might liken the least perfect cultural form of the Clear Light of
Space to elemental primal Being, and the less (relative to least) perfect
cultural form of the Unclear Light of Inner Space to molecular Primal Being;
while likening the more (relative to most) perfect cultural form of the Unholy
Spirit of Outer Heaven to molecular Supreme Being, and the most perfect
cultural form of the Holy Spirit of Heaven to elemental Supreme Being.
16. Similarly, one might liken the most imperfect
barbarous content of the Clear Fire of Time to elemental Primal Doing, and the
more (relative to most) imperfect barbarous content of the Unclear Fire of
Inner Time to molecular Primal Doing; while likening the less (relative to
least) imperfect barbarous content of the Unholy Soul of Outer Hell to
molecular Supreme Doing, and the least imperfect barbarous content of the Holy
Soul of Hell to elemental Supreme Doing.
17. Again, one might liken the most imperfect
civilized content of the Clear Water of Volume to elemental Primal Taking, and
the more (relative to most) imperfect civilized content of the Unclear Water of
Inner Volume to molecular Primal Taking; while likening the less (relative to
least) imperfect civilized content of the Unholy Mind of Outer Purgatory to
molecular Supreme Taking, and the least imperfect civilized content of the Holy
Mind of Purgatory to elemental Supreme Taking.
18. Finally, one might liken the least perfect
natural form of the Clear Soil of Mass to elemental Primal Giving, and the less
(relative to least) perfect natural form of the Unclear Soil of Inner Mass to
molecular Primal Giving; while likening the more (relative to most) perfect
natural form of the Unholy Will of the Outer World to molecular Supreme Giving,
and the most perfect natural form of the Holy Will of the World to elemental
Supreme Giving.
CYCLE FORTY-EIGHT
1. The metaphysical association of Being with
the photon enables us to distinguish the Primal Being, both elemental and
molecular, of particle photons from the Supreme Being, both molecular and
elemental, of wavicle photons.
2. The metaphysical
association of Doing with the proton enables us to distinguish the Primal
Doing, both elemental and molecular, of particle protons from the Supreme
Doing, both molecular and elemental, of wavicle protons.
3. The metaphysical
association of Taking with the neutron enables us to distinguish the Primal
Taking, both elemental and molecular, of particle neutrons from the Supreme
Taking, both molecular and elemental, of wavicle neutrons.
4. The metaphysical
association of Giving with the electron enables us to distinguish the Primal
Giving, both elemental and molecular, of particle electrons from the Supreme Giving,
both molecular and elemental, of wavicle electrons.
5. One should distinguish, across the cultural
spectrum of the Be-er, seeing from reading, and hallucinating from meditating,
as between idealism and corporatism on the one hand, and totalitarianism and
transcendentalism on the other hand.
6. Likewise one should distinguish, across the
barbarous spectrum of the Doer, hearing from thinking, and dreaming from
acting, as between naturalism and communism on the one hand, and
authoritarianism and fundamentalism on the other hand.
7. Similarly, one should distinguish, across the
civilized spectrum of the Taker, tasting from writing, and daydreaming from
praying, as between materialism and capitalism on the one hand, and
parliamentarianism and nonconformism on the other hand.
8. Finally, one should distinguish, across the
natural spectrum of the Giver, touching from talking, and imagining from
dancing, as between realism and socialism on the one hand, and republicanism
and humanism on the other hand.
9. Seeing, or Sensual Being, corresponds to the
least perfect cultural form and reading, or Intellectual Being, to the less
(relative to least) perfect cultural form, while hallucinating, or Visionary
or, better, Visual Being, corresponds to the more (relative to most) perfect
cultural form and meditating, or Spiritual Being, to the most perfect cultural
form.
10. Hearing, or Sensual Doing, corresponds to the
most imperfect barbarous content and thinking, or Intellectual Doing, to the
more (relative to most) imperfect barbarous content, while dreaming, or Visual
Doing, corresponds to the less (relative to least) imperfect barbarous content
and acting, or Spiritual Doing, to the least imperfect barbarous content.
11. Tasting, or Sensual Taking, corresponds to the
most imperfect civilized content and writing, or Intellectual Taking, to the
more (relative to most) imperfect civilized content, while daydreaming, or
Visual Taking, corresponds to the less (relative to least) imperfect civilized
content and praying, or Spiritual Taking, to the least imperfect civilized
content.
12. Touching, or Sensual Giving, corresponds to
the least perfect natural form and talking, or Intellectual Giving, to the less
(relative to least) perfect natural form, whilst imagining, or Visual Giving,
corresponds to the more (relative to most) perfect natural form, and dancing,
or Spiritual Giving, to the most perfect natural form.
13. Hence the distinction
between seeing and reading corresponds to Primal Being, the former elemental
and the latter molecular, while the distinction between hallucinating and
meditating corresponds to Supreme Being, the former molecular and the latter
elemental.
14. Hence the distinction between hearing and
thinking corresponds to Primal Doing, the former elemental and the latter
molecular, while the distinction between dreaming and acting corresponds to
Supreme Doing, the former molecular and the latter elemental.
15. Hence the distinction between tasting and
writing corresponds to Primal Taking, the former elemental and the latter
molecular, while the distinction between daydreaming and praying corresponds to
Supreme Taking, the former molecular and the latter elemental.
16. Hence the distinction between touching and
talking corresponds to Primal Giving, the former elemental and the latter
molecular, while the distinction between imagining and dancing corresponds to
Supreme Giving, the former molecular and the latter elemental.
CYCLE FORTY-NINE
1. From the elemental Primal Being
of the eyes to the elemental Supreme Being of the lungs via the molecular
Primal Being of the forebrain and the molecular Supreme Being of the
superconscious.
2. From the elemental Primal Doing of the ears
to the elemental Supreme Doing of the heart via the molecular Primal Doing of
the backbrain and the molecular Supreme Doing of the subconscious.
3. From the elemental Primal Taking of the
tongue to the elemental Supreme Taking of the brain via the molecular Primal
Taking of the right midbrain and the molecular Supreme Taking of the conscious.
4. From the elemental Primal Giving of the flesh
to the elemental Supreme Giving of the womb via the molecular Primal Giving of
the left midbrain and the molecular Supreme Giving of the unconscious.
5. There is not one self but two selves - the
phenomenal self and the noumenal self; nor one not-self but two not-selves -
the phenomenal not-self and the noumenal not-self.
6. Thus every individual is a combination of two
selves or, more correctly, of two selves and two not-selves.
7. A self is not elemental, still less
molecular, but the product of a cohesive fusion of the various elements and
molecules which combine together into atomic structures. Such is also the case for a not-self.
8. A self has two sides or aspects to it, viz.
an objective, or particle, side, and a subjective, or wavicle, side - the
former content and the latter form. Such
is also the case for a not-self.
9. Both the phenomenal and noumenal selves are
more subjective than objective, with a preponderating wavicle form, while both
the phenomenal and noumenal not-selves, by contrast, are more objective than
subjective, with a preponderating particle content.
10. Thus the not-selves are contexts in which
content preponderates, in particle objectivity, over form, whereas the selves
are contexts, by contrast, in which form preponderates, in wavicle
subjectivity, over content.
11. Since selves/not-selves are divisible into
objective and subjective sides respectively, we may term the objective side the
will and, by contrast, the subjective side the soul, being careful to
distinguish each of these from the elements, or faculties, which go to make up
a self/not-self.
12. It should follow that the not-selves, both
noumenal and phenomenal, will be contexts in which, given their objective bias,
will predominates over soul (or, more correctly, not-will over not-soul), in
contrast to the predominance of soul over will in the more subjective contexts
of both the phenomenal and noumenal selves.
13. Hence it should also follow that a
preponderating not-self will tend to rule over and oppress the self, and hence
the soul, from the vantage-point of a predominating will. Such an oppressive situation is characteristic
of traditional gender relations, whereby the more objective male has tended to
oppress the more subjective female, who has, of necessity, been obliged to
accommodate her soul to the masculine will.
14. Yet if, in contexts of the not-self, the will
is always dominant over the soul (both phenomenal and noumenal), then in
contexts of the self, by contrast, it is the soul which remains the dominant
or, at any rate, preponderant factor ... as testimony to the subjective nature
of the self in both its phenomenal and noumenal manifestations.
15. Speaking metaphorically, one could say that
science and economics, being objective, are contexts in which will predominates
over soul (though this will only apply, as a rule, to their more objective
modes), whereas politics and religion are contexts in which, by contrast, soul
predominates over will (though this will only apply, as a rule, to their more
subjective modes).
16. The will of any given self/not-self, being
objective, enables that self/not-self to select, from the available range of
elemental and/or molecular options, that option which it most wishes to develop
at any given time, be it sensual, intellectual, visual, or spiritual, and the
emotional response to the selected option is then experienced by the soul, or
subjective aspect, of whichever self/not-self happens to be in the ascendant.
17. Hence the will provides any given
self/not-self with a door into its elemental and/or molecular compartments,
while the experience of one or more of these compartments is registered by the
soul, which is the emotionally subjective aspect of that self/not-self.
18. Salvation of the soul is not so much from the
will, which in any case is ranged, when preponderant, against the soul (and
thus against any prospect of salvation), but from the phenomenal manifestation
of the soul to its noumenal manifestation ... as one passes, through spirit,
from phenomenal self to noumenal self.
19. Salvation of the soul, and hence of the self
of which it is but a subjective aspect, is therefore from the natural plane of
molecular Supreme Giving to the cultural plane of elemental Supreme Being, as
from beauty to truth. It can also be, in
a more circumscribed sense, from the visual culture of molecular Supreme Being
to the spiritual culture of elemental Supreme Being, thereby progressing within
the context of noumenal subjectivity rather than, as elsewhere, from the
phenomenal to the noumenal.
20. The salvation of the
phenomenal soul from molecular Supreme Giving, in imagination, to elemental
Supreme Giving, in dance, is relative to the World, and therefore falls short
of divine salvation ... to the extent
that the World falls short of Heaven. It
is simply to make a heaven of the World by choosing to focus upon its most
subjective point, the point of the most perfect natural form. Such a salvation, while relatively laudable,
is necessarily an end-in-itself rather than a means to an ultimate end - the
end, namely, of God the Holy Spirit of Heaven ... in the elemental Supreme
Being of the most perfect cultural form.
21. When the noumenal self selects, from the range
of cultural options, Spiritual Being through the agency of its divine will,
then the soul is brought to the peak of its emotional response in the joy that
is the corollary of the noumenal self's being at one with the most perfect
cultural form in the airy exercise of transcendental meditation.
22. As soon as the noumenal self embraces
spiritual culture through the exercise of its divine will, the soul is joyously
saved to the elemental Supreme Being of the most perfect cultural form, and
passes over into transpersonal unity with the Divine, becoming, thereby, One
with the Holy Spirit of Heaven.
23. The noumenal self is
not literally, and never can be, the Holy Spirit of Heaven, but is only one
with it through the practice of transcendental meditation. The noumenal self remains an atomic unit and
not an element of cultural Being.
24. But the experience of
elemental Supreme Being by the divine soul of the noumenal self ensures that,
providing it continues to exercise its will in the maintenance of spiritual
relations, the Holy Spirit of Heaven becomes its salvation and guarantee of
Eternal Life.
CYCLE FIFTY
1. Football is effectively the last bastion of
slavery. Despite the astronomical sums for
which they are bought and sold, players are no better than commodities ... to
be sold on the market to the highest bidder.
2. The shame of
transfer slavery, as one might call the ever-increasing fees with which the
better players change hands, is the most damning indictment of professional
football, which reduces people to commodities whose value is determined by the
marketplace.
3. The difference
between a commodity and a human being ... is that where the former, as a thing,
has a price tag, the latter, being sentient, is priceless.
4. The crime of
capitalism is to reduce everything to the status of a commodity, not excepting
certain categories of persons. Even the
so-called Holy Bible can be bought and sold as a commodity!
5. Capitalism does not spare anything, least of
all the Arts, which it systematically subverts in the interests of commerce,
reducing their various productions to a commodity which can be bought and sold
on the marketplace, like any tube of toothpaste.
6. The subversion of the Arts does not begin
with a price tag; on the contrary, that is merely the culmination of a process
which began much earlier ... with the subversion of the artist himself through
the twin tyranny of commercial and financial pressures, the consequences of which
are to render his creations more amenable to commercial presentation, and thus
effect their undoing as 'art'.
7. By the time the so-called 'work of art'
reaches the shops as a commercial product, there is relatively little about it
which would suggest that it deserves any better fate than that which the
capitalist bourgeoisie have reserved for it.
Far from being the 'handmaiden of religion', as genuine art should be,
it is now very firmly the whore of economics, with an equally spurious content.
8. None of the Arts escapes the curse of
capitalist subversion, but literature, on account of its reliance on the
printed word, suffers an especially cruel fate at the hands of those for whom
it is a product to be bought and sold in the marketplace.
9. By reducing
literature to a price tag in the marketplace, the commercial bourgeoisie have
put it on a par with pizzas, cigarettes, toothpaste, alcohol, jeans, and other
such products which, despite the criminal rhetoric of commercial advertising,
one would hesitate to associate with the Arts!
10. Nowadays a novel or a symphony is worth as
little or as much as a pizza, an umbrella, or a pair of jeans! It has no special status, such as was
formerly reserved for creations deemed to have some spiritual significance,
some connection, in relation to culture, with 'eternal values'. For capitalist criminality has seen to it
that nothing escapes its commercial grasp, not even God, Who, usually in the
guise of Jesus Christ, must likewise be 'brought low', the better to fit into
the materialistic scheme of things.
11. Only when the capitalist lion lies down with
the socialist lamb and commercial crime accordingly ceases to prevail ... will
there be any prospect of an economic Heaven in the corporatism of 'Kingdom
Come', the graceful transmutation of socialist sin (from mass ownership to
Centre trusteeship), following the democratic establishment of religious
sovereignty under Messianic auspices.
12. Since crime is not rooted in the People but stems
from the capitalist exploitation of the People by the bourgeoisie, punishment
is largely directed towards protecting the former from the excesses of the
latter, since the Devil's role in society is less that of an enemy of the World
than one of defending the World, and hence the People, from overworldly
encroachments, much as the sun defends the earth from the moon.
13. Hence so long as there is crime, or commercial
exploitation of the World, there will be punishment, since the Devil cannot
abide the prospect of man getting away with the desecration, for example, of
'Mother Nature', the People, woman, etc.
Punishment is directed against crime, not against sin, which is of the
World. Though occasionally the Devil
will punish God if it looks as though the latter is becoming too influential
with the World at his expense! Such a
paradoxical punishment usually takes the form of a barbarous subversion of
culture, since the Devil can do no more than to clip or, rather, singe God's
wings whenever he feels unduly threatened.
14. The Devil's justification for punishing
criminals is premised upon the existence and perpetuation of crime, not upon
the existence of either sin or grace, and therefore his reign can only last so
long as there is crime, and hence a lunar/purgatorial Overworld, in existence
for him to punish.
15. Should the capitalist criminals have cause to
'turn over a new leaf' and renounce their criminality in favour of worldly
sinfulness, so that the bourgeois lion effectively lies down with the proletarian
lamb, then the Devil's justification for existing would be called into
question, and the necessity of punishment likewise.
16. Only when there is little or no capitalist
crime and much socialist sin, will society be ready for the possibility of
corporate (not to mention totalitarian and idealist) grace ... in the
transcendentalism of 'Kingdom Come'.
17. With sin saved to
grace, the Devil would be isolated and in no position to punish anyone, least
of all the non-existence of criminals, and so his own standing, as defender of
the World, would be under divine review.
18. Probably, at the last, the Devil will also be
absorbed into God, since what fell, as noumenal objectivity, from alpha God in
the beginning ... must surely return, in noumenal subjectivity, to omega God in
the end, as divine justice replaces diabolic justice in the heavenly Kingdom,
and punishment is accordingly transmuted towards grace.
19. There is no
punishment in God, only grace, and therefore there is no way in which God can
punish the Devil. Punishment will cease
to be relevant in 'Kingdom Come', and therefore even the Devil will be
encouraged to 'turn over a new leaf' and accept the salvation of grace.
CYCLE FIFTY-ONE
1. The soul of the heart should not be
confounded with or mistaken for the soul of the self (whether phenomenal or
noumenal). The former is germane to a
specific organ and theological realm (Hell), whereas the latter cannot be
defined in relation to a specific organ, but is diffused throughout the self of
which, in wavicle subjectivity, it is the experiential side.
2. Hence the Holy Soul
of Hell, which I customarily identify with the Father, has nothing whatsoever
to do with the soulful, or emotional, aspect of the self, but is germane to the
heart.
3. Likewise the Holy Will of the World, which I
customarily identify with the Mother, has nothing whatsoever to do with the
willing, or selective, aspect of the self, but is germane to the womb and thus,
by implication, to sex.
4. In fact, by comparison with the will of the
womb, the will of the self is a sort of overwill or superwill which is diffused
throughout the self of which, in particle objectivity, it is the willing
aspect.
5. The soul of the self is likewise a sort of
oversoul or supersoul in relation to the soul of the heart.
6. Speaking in general terms, it can be said
that the noumenal self ranges from the eyes on the far right, as it were, of
the cultural spectrum to the lungs on the far left via the forebrain on the
right and the superconscious on the left, as from idealism and corporatism to
totalitarianism and transcendentalism.
7. Likewise it can be said that the phenomenal
self ranges from the flesh on the far right, as it were, of the natural
spectrum to the womb, or reproductive organs, on the far left via the left
midbrain on the right and the unconscious on the left, as from realism and
socialism to republicanism and humanism.
8. Again, speaking in general terms, it can be
said that the noumenal not-self ranges from the ears on the far right, as it
were, of the barbarous spectrum to the heart on the far left via the backbrain
on the right and the subconscious on the left, as from naturalism and communism
to authoritarianism and fundamentalism.
9. Likewise it can be said that the phenomenal
not-self ranges from the tongue on the far right, as it were, of the civilized
spectrum to the brain (corpus callosum) on the far left via the right midbrain
on the right and the conscious mind on the left, as from materialism and
capitalism to parliamentarianism and nonconformism.
10. When we consider the self in relation to
religion, then the lungs are the elemental focus of the noumenal self, while
the womb (or reproductive organs generally) is the elemental focus of the
phenomenal self.
11. Conversely, when we consider the not-self in
relation to religion, then the heart is the elemental focus of the noumenal
not-self, while the brain (corpus callosum) is the elemental focus of the
phenomenal not-self.
12. Likewise when we consider the self in relation
to politics, then the superconscious is the molecular focus of the noumenal
self, while the unconscious is the molecular focus of the phenomenal self.
13. Conversely, when we consider the not-self in
relation to politics, then the subconscious is the molecular focus of the
noumenal not-self, while the conscious is the molecular focus of the phenomenal
self.
14. Similarly, when we consider the self in
relation to economics, then the forebrain is the molecular focus of the
noumenal self, while the left midbrain is the molecular focus of the phenomenal
self.
15. Conversely, when we consider the not-self in
relation to economics, then the backbrain is the molecular focus of the
noumenal not-self, while the right midbrain is the molecular focus of the phenomenal
not-self.
16. Finally, when we consider the self in relation
to science, then the eyes are the elemental focus of the noumenal self, while
the flesh is the elemental focus of the phenomenal self.
17. Conversely, when we consider the not-self in relation
to science, then the ears are the elemental focus of the noumenal not-self,
while the tongue is the elemental focus of the phenomenal not-self.
18. Every self and not-self, whether phenomenal or
noumenal, has both a will and a soul germane to itself - the objective and
subjective aspects, respectively, of its atomic integrity.
19. I believe that the distinction I customarily
make between the brain in relation to religion (specifically nonconformism) and
the physiological subdivisions thereof in relation to economics is, despite the
apparent contradiction, fundamentally correct, though the term 'brain' is, I
fear, too general to do adequate justice to the religious correlation in
question. Yet there, it seems to me,
lies the dilemma, since it is rather that organ, or part of the brain, linking
the two main cerebral hemispheres, viz. the old brain with the new brain (as
defined by Koestler), which, in its liberal impartiality or even-handedness, so
to speak, best serves to illustrate the paradox of intellectual transcendence -
a necessarily bogus mode of transcendence from a spiritual standpoint. That organ is termed the corpus callosum, and
it straddles the brain, and its subdivisions thereof, viz. backbrain, right
midbrain, left midbrain, and forebrain, pretty much as the ego straddles the
mind and its subdivisions thereof, viz. subconscious, conscious, unconscious,
and superconscious.
CYCLE FIFTY-TWO
1. Just as I have distinguished between Primal
Being and Supreme Being, so we can distinguish, on both elemental and molecular
terms, the primal noumenal self from the supreme noumenal self, associating the
former with the eyes in what we may call the elemental primal noumenal self and
with the forebrain in the molecular primal noumenal self, whilst associating
the latter with the superconscious in what may be called the molecular supreme
noumenal self and with the lungs in the elemental supreme noumenal self.
2. Thus we may distinguish the scientific
essence, in idealism, of the elemental primal noumenal self from the economic
essence, in corporatism, of the molecular primal noumenal self, while likewise
distinguishing the political essence, in totalitarianism, of the molecular
supreme noumenal self from the religious essence, in transcendentalism, of the
elemental supreme noumenal self.
3. It is my firm contention that the elemental
and molecular primal noumenal selves, having a passive essence that corresponds
to sensual and to intellectual culture respectively, are contexts in which
noumenal will preponderates over noumenal soul, whereas the molecular and
elemental supreme noumenal selves, having a passive essence that corresponds to
visual and to spiritual culture respectively, are contexts in which noumenal
soul preponderates over noumenal will.
4. Thus it can be argued that whereas noumenal
will preponderates over noumenal soul in the primal noumenal selves, noumenal
soul preponderates over noumenal will in the supreme noumenal selves, which are
correspondingly more subjective, and hence of a wavicle bias.
5. Just as I have distinguished between Primal
Doing and Supreme Doing, so we can distinguish, on both elemental and molecular
terms, the primal noumenal not-self from the supreme noumenal not-self,
associating the former with the ears in what we may call the elemental primal
noumenal not-self and with the backbrain in the molecular primal noumenal
not-self, whilst associating the latter with the subconscious in what may be
called the molecular supreme noumenal not-self and with the heart in the
elemental supreme noumenal not-self.
6. Thus we can distinguish the scientific
appearance, in naturalism, of the elemental primal noumenal not-self from the
economic appearance, in communism, of the molecular primal noumenal not-self,
while likewise distinguishing the political appearance, in authoritarianism, of
the molecular supreme noumenal not-self from the religious appearance, in
fundamentalism, of the elemental supreme noumenal not-self.
7. It is my firm contention that the elemental
and molecular primal noumenal not-selves, having an active appearance that
corresponds to sensual and to intellectual barbarism respectively, are contexts
in which noumenal not-will preponderates over noumenal not-soul, whereas the
molecular and elemental supreme noumenal not-selves, having an active
appearance that corresponds to visual and to spiritual barbarism respectively,
are contexts in which noumenal not-soul preponderates over noumenal not-will.
8. Thus it can be argued that whereas noumenal not-will
preponderates over noumenal not-soul in the primal noumenal not-selves,
noumenal not-soul preponderates over noumenal not-will in the supreme noumenal
not-selves, which (in relation to this spectrum) are correspondingly more
subjective, and hence of a wavicle bias.
9. Just as I have distinguished between Primal
Taking and Supreme Taking, so we can distinguish, on both elemental and
molecular terms, the primal phenomenal not-self from the supreme phenomenal
not-self, associating the former with the tongue in what we may call the
elemental primal phenomenal not-self and with the right midbrain in the
molecular primal phenomenal not-self, whilst associating the latter with the
conscious in what may be called the molecular supreme phenomenal not-self and
with the corpus callosum in the elemental supreme phenomenal not-self.
10. Thus we may distinguish the scientific
essence, in materialism, of the elemental primal phenomenal not-self from the
economic essence, in capitalism, of the molecular primal phenomenal not-self,
while likewise distinguishing the political essence, in parliamentarianism, of
the molecular supreme phenomenal not-self from the religious essence, in
nonconformism, of the elemental supreme phenomenal not-self.
11. It is my firm contention that the elemental
and molecular primal phenomenal not-selves, having a reactive essence that
corresponds to sensual and to intellectual civilization respectively, are
contexts in which phenomenal not-will preponderates over phenomenal not-soul,
whereas the molecular and elemental supreme phenomenal not-selves, having a
reactive essence that corresponds to visual and to spiritual civilization
respectively, are contexts in which phenomenal not-soul preponderates over
phenomenal not-will.
12. Thus it can be argued that whereas phenomenal
not-will preponderates over phenomenal not-soul in the primal phenomenal
not-selves, phenomenal not-soul preponderates over phenomenal not-will in the
supreme phenomenal not-selves, which (in relation to this spectrum) are
correspondingly more subjective, and hence of a wavicle bias.
13. Just as I have distinguished between Primal
Giving and Supreme Giving, so we can distinguish, on both elemental and
molecular terms, the primal phenomenal self from the supreme phenomenal self,
associating the former with the flesh in what we may call the elemental primal
phenomenal self and with the left midbrain in the molecular primal phenomenal
self, whilst associating the latter with the unconscious in what may be called
the molecular supreme phenomenal self and with the womb in the elemental
supreme phenomenal self.
14. Thus we may distinguish the scientific
appearance, in realism, of the elemental primal phenomenal self from the
economic appearance, in socialism, of the molecular primal phenomenal self,
while likewise distinguishing the political appearance, in republicanism, of
the molecular supreme phenomenal self from the religious appearance, in
humanism, of the elemental supreme phenomenal self.
15. It is my firm contention that the elemental
and molecular primal phenomenal selves, having an attractive appearance that
corresponds to sensual and to intellectual nature respectively, are contexts in
which phenomenal will preponderates over phenomenal soul, whereas the molecular
and elemental supreme phenomenal selves, having an attractive appearance that
corresponds to visual and to spiritual nature respectively, are contexts in
which phenomenal soul preponderates over phenomenal will.
16. Thus it can be argued that whereas phenomenal
will preponderates over phenomenal soul in the primal phenomenal selves,
phenomenal soul preponderates over phenomenal will in the supreme phenomenal
selves, which are correspondingly more subjective, and hence of a wavicle bias.
17. Culture is centred, in
conceptual essence, because culture is inner form, whether objective or
subjective, whereas nature, its phenomenal counterpart, is rooted in perceptual
appearance, because nature is outer form, whether objective or subjective.
18. Barbarism is rooted in
perceptual appearance, because barbarism is outer content, whether objective or
subjective, whereas civilization, its phenomenal counterpart, is centred in
conceptual essence, because civilization is inner content, whether objective or
subjective.
19. Hence the form of culture is always conceptual
... from the least perfect cultural form of Sensual Being (seeing) to the most
perfect cultural form of Spiritual Being (meditating) via the less (relative to
least) perfect cultural form of Intellectual Being (reading) and the more
(relative to most) perfect cultural form of Visual Being (hallucinating). The essence of inner form is culture, while
the essence of culture is Being.
20. Conversely, the form of nature is always
perceptual ... from the least perfect natural form of Sensual Giving (touching)
to the most perfect natural form of Spiritual Giving (dancing) via the less
(relative to least) perfect natural form of Intellectual Giving (talking) and
the more (relative to most) perfect natural form of Visual Giving
(imagining). The appearance of outer
form is nature, while the appearance of nature is Giving.
21. By contrast, the content of civilization is
always conceptual ... from the most imperfect civilized content of Sensual
Taking (tasting) to the least imperfect civilized content of Spiritual Taking
(praying) via the more (relative to most) imperfect civilized content of
Intellectual Taking (writing) and the less (relative to least) imperfect
civilized content of Visual Taking (daydreaming). The essence of inner content is civilization,
while the essence of civilization is Taking.
22. Conversely, the content of barbarism is always
perceptual ... from the most imperfect barbarous content of Sensual Doing (hearing)
to the least imperfect barbarous content of Spiritual Doing (acting) via the
more (relative to most) imperfect barbarous content of Intellectual Doing
(thinking) and the less (relative to least) imperfect barbarous content of
Visual Doing (dreaming). The appearance
of outer content is barbarism, while the appearance of barbarism is Doing.
CYCLE FIFTY-THREE
1. Appearance is synonymous
with perception and essence synonymous with conception, so we may confidently
maintain that the perceptual is always apparent and the conceptual always
essential, since the one is outer and the other inner. However, as we have seen, both form and
content can be perceptual or conceptual, outer or inner, depending on their
physical/metaphysical status.
2. There is nothing better, or more divine, than
conceptual form and nothing worse, or more diabolic, than perceptual content -
the difference, in short, between culture and barbarism, or Being and Doing.
3. The conceptual content of civilization and
the perceptual form of nature constitute phenomenal alternatives which, as man
and woman, tend to react against and attract each other in terms of Taking and
Giving.
4. To progress from the
perceptual form of nature to the conceptual form of culture, as from beauty to
truth, is to evolve from Giving to Being, which is the salvation of the World.
5. To regress from the
conceptual content of civilization to the perceptual content of barbarism, as
from knowledge to power, is to devolve from Taking to Doing, which is the damnation
of the Overworld.
6. The conceptual form of culture is never more
divine than in the Spiritual Being of the elemental supreme noumenal self whose
will and soul are One, through meditation, with the Holy Spirit of Heaven.
7. The perceptual content of barbarism is never
more diabolic than in the Sensual Doing of the
elemental primal noumenal not-self whose not-will and not-soul are One, through
hearing, with the Clear Fire of Time.
8. Content, whether perceptual or conceptual, is
always quantitative, whereas form, whether perceptual or conceptual, is always
qualitative.
9. Hence both knowledge
and power are quantitative, as befitting civilization and barbarism, whereas
both beauty and truth are qualitative, as befitting nature and culture.
10. The quantitative,
which is objective, can be thought of in terms of particles, whereas the
qualitative, which is subjective, should be thought of in terms of wavicles.
11. It is on account of its qualitative nature
that sin can be saved by the qualitative culture of grace, passing from the
realm of outer form to the realm of inner form.
12. Short of converting to qualitative nature, the
quantitative civilization of crime can only be damned by the quantitative
barbarism of punishment, passing from the realm of inner content to the realm
of outer content.
13. Damnation to barbarous punishment can only be
avoided by civilized criminals if they convert to natural sin and thus abandon
their criminality. For
sinners, who are one, in their phenomenal self, with perceptual form, can be
saved to the grace of conceptual form, whereas criminals, who are one, in their
phenomenal not-self, with conceptual content, can only be damned to the
punishment of perceptual content.
14. A world of realist and socialist and republican
and humanist sin ... is more pleasing to God than one dominated by materialist
and capitalist and parliamentary and nonconformist crime. God loves sinners because they can be saved
by and to the grace of His idealism and corporatism and totalitarianism and,
above all, transcendentalism.
15. God's love of sinners is the divine
counterpart to the Devil's hatred of criminals, since criminals, in their
materialism and capitalism and parliamentarianism and nonconformism, besmirch
the world that he rules over, and he will damn them to the punishment of his
fundamentalism and authoritarianism and communism and, above all, naturalism,
if they persist in their criminal folly.
16. By contrast to the Devil's hatred of
criminals, God's love of sinners is premised upon a comprehension of the fact
that, in their indulgence of perceptual form, they are wise after a
(phenomenal) fashion and need only accept conceptual form, through Him, to
become supremely wise in the divine wisdom of supreme noumenal self, rising from
pleasure through beauty to joy through truth.
CYCLE FIFTY-FOUR
1. The worldly wise
know that there is more pleasure in Giving than in Taking, and continue to give
accordingly.
2. Likewise, the heavenly wise know that there
is more joy in Being than in Doing, and continue to be accordingly.
3. It is easier to cultivate culture in a cult
than by oneself ... in a solitary context that, in its individuality, owes more
to civilization than to culture.
4. The semantic connection between cult and
culture is no less significant than that between sect and section.
5. One might even go so far as to contend that
no true culture can be cultivated independently of a cult, which exists
expressly for the purpose of enabling the individuals who form it to merge
themselves into the communal identity towards which it strives.
6. Unlike a crowd,
which is a motley collection of individuals, a true community transcends the
individuals of whom it is composed in the transpersonal unity of the cult.
7. The cult member has
no individuality in the way a member of the crowd has; for he has left his
individuality behind, in pursuance of the transpersonal identity to which his
cult aspires.
8. The crowd is always
vulnerable to chaos and violence because the individuals of whom it is composed
retain their individuality, both physically and mentally, which, under
pressure, can easily burst out of the collective framework in reaction against
other individuals.
9. A commune differs from a crowd to the extent
that the individuals who compose it share a common purpose in living together
as equally and harmoniously as possible.
10. However, unlike a cult, a commune can be
purely secular, and hence socialistic, in its basic structure, with no
transpersonal aspirations beyond the day-to-day management of community
relations in the interests of the physical wellbeing of all its members.
11. In this regard, a commune stands somewhere in
between a crowd and a cult, with potential to devolve or evolve in either
direction, so to speak.
12. On another level, a
club also stands somewhere in between a crowd and a cult, though its members
tend to be less communal and correspondingly more individualistic, if on
phenomenal rather than, like the crowd, noumenal terms.
13. Unlike a commune,
members of a club tend to develop or assert their individuality within the
confines of the purpose for which the club exists.
14. One might argue that a club is essentially a
bourgeois commune in which the individuals of whom it is composed hone their
individuality to the greater purpose for which the club exists, while remaining
free, as individuals, to come and go as they please.
15. The biggest (and worst) clubs tend to allow
their members maximum freedom with regard to the pursuit of individual goals,
thereby approximating to the crowd.
16. By contrast, the biggest (and best) communes
tend to adopt a cult-like status in pursuance of some cultural or transcendent
goal.
17. There is nothing particularly evil or vicious,
in this context, about the word 'communism', which is semantically close to
commune, community, communion, and other such words expressing the desire of
individuals to lose themselves in a greater whole for purposes of social and/or
moral self-improvement.
18. There are of course individuals who wish to
lose themselves in the crowd, but that is usually for other than moral
purposes; indeed, it enables them to express their individuality under cover of
the collective, as in the case of football hooligans and vandals.
19. Such individuals may live a part of their
lives in the collective, but they have nothing whatsoever to do with community
or cult. They reflect the diabolical
tendency of certain wild beasts to hunt in packs.
20. Indeed, whereas the club individual is largely
a lunar/purgatorial phenomenon, the crowd individual is fundamentally a
solar/diabolical noumenon, a creature who moves more easily and feels greater
security in the noumenal objectivity of the crowd than in the phenomenal
objectivity of his specific or chosen individuality.
21. Generally, the commune expresses the secular
collectivity of the World, which is largely socialistic, whereas the cult
expresses the religious collectivity of those whose
'Kingdom' is not of this world but of the heavenly Beyond. In the one case, the individual is able to
lose himself within the phenomenal subjectivity of the group, which functions
on a predominantly mundane basis, whereas in the other case, that of the cult,
the individual is swallowed up, more completely, within the noumenal
subjectivity of the cultural aspiration, which stands to the commune as
transcendentalism to humanism or, in economic terms, as corporatism to
socialism.
22. Official religions were once cults that
achieved recognition by the State and were, in large part, taken over by the
State, as in the cases of Christianity and Islam.
23. A cult that is taken over by the State,
becoming its official religion, is fated to splinter into sects which, backed
by state power, are likely to war on one another in the interests of their
respective dogmas.
24. For, unlike a cult, a sect reflects the
objectivity of the State with which, completely or in part, it is aligned, and
will utilize every means, including violence, to serve its dogmatic interests
at the expense of weaker sects.
25. The history of Christianity affords us a
poignant example of inter-denominational conflict brought about by the
utilization of state power to back its sectarian divisions and advance a
variety of conflicting dogmas.
26. The revolution in religion will only come when
a cult effectively takes over the State and absorbs it into itself, thereby
establishing the basis for peace through the gradual 'withering' of state
responsibility proportionate to the advancement of religious culture.
27. The cult of Social Transcendentalism, to which
I subscribe, has no intentions of allowing itself to be taken-over by the
State, but desires nothing less than to take over the State, democratically and
peacefully, in the interests of the Centre, which is my definition of the
context of mass religious sovereignty that I equate with 'Kingdom Come'.
28. Thus it is not the will of the self-proclaimed
Messiah of Social Transcendentalism to allow his cult to be hijacked by the
State, becoming thereafter its official religion, with all the attendant moral
disadvantages that such a fate entails, including the possibility of sectarian
schism. The 'Kingdom of Heaven' will
only come universally to pass, in this age of mass sovereignty, when Social
Transcendentalism is in a position to democratically take over the State and
thus transmute it towards the Centre, ending, once and for all, the Devil's
grip on religion and thereby freeing it for culture in the cultivation of
Visual and/or Spiritual Being.
CYCLE FIFTY-FIVE
1. Just as there are
two forms of Primal Being, viz. sensual (or optical) and intellectual, so there
are two forms of illusion, which correspond to the elemental and molecular
subdivisions of the culture in question.
2. Just as there are two forms of Supreme Being,
viz. visual and spiritual, so there are two forms of truth, which correspond to
the molecular and elemental subdivisions of the culture in question.
3. Thus whereas Primal
Being is a culture of illusion, Supreme Being is a culture of truth, whether
with regard to the elemental or molecular subdivisions in each case.
4. We can therefore distinguish the objective
status of illusion from the subjective status of truth - the former affiliated
to the light (eyes) and the latter to the spirit (air).
5. Hence whereas seeing and reading are
manifestations of cultural illusion, by dint of their association with the
elemental and molecular modes of Primal Being, hallucinating (tripping) and
meditating are manifestations of cultural truth, by dint of their association
with the molecular and elemental modes of Supreme Being.
6. Just as there are two
concepts of Primal Doing, viz. sensual (or aural) and intellectual, so there
are two concepts of weakness, which correspond to the elemental and molecular
subdivisions of the barbarism in question.
7. Just as there are two concepts of Supreme
Doing, viz. visual and spiritual, so there are two concepts of strength
(power), which correspond to the molecular and elemental subdivisions of the
barbarism in question.
8. Thus whereas Primal
Doing is a barbarism of weakness, Supreme Doing is a barbarism of strength, whether
with regard to the elemental or molecular subdivisions in each case.
9. We can therefore distinguish the objective
status of weakness from the subjective status of strength - the former
affiliated to the fire (ears) and the latter to the soul (blood).
10. Hence whereas hearing and thinking are
manifestations of barbarous weakness, by dint of their association with the
elemental and molecular modes of Primal Doing, dreaming and acting (ritual) are
manifestations of barbarous strength, by dint of their association with the
molecular and elemental modes of Supreme Doing.
11. Just as there are two concepts of Primal
Taking, viz. sensual and intellectual, so there are two concepts of ignorance,
which correspond to the elemental and molecular subdivisions of the
civilization in question.
12. Just as there are two concepts of Supreme
Taking, viz. visual and spiritual, so there are two concepts of knowledge,
which correspond to the molecular and elemental subdivisions of the
civilization in question.
13. Thus whereas Primal
Taking is a civilization of ignorance, Supreme Taking is a civilization of
knowledge, whether with regard to the elemental or molecular modes in each
case.
14. We can therefore distinguish the objective
status of ignorance from the subjective status of knowledge - the former
affiliated to the water (tongue/ink) and the latter to the mind (intellect).
15. Hence whereas tasting and writing are
manifestations of civilized ignorance, by dint of their association with the
elemental and molecular modes of Primal Taking, daydreaming and praying are
manifestations of civilized knowledge, by dint of their association with the
molecular and elemental modes of Supreme Taking.
16. Just as there are two forms of Primal Giving,
viz. sensual and intellectual, so there are two forms of ugliness, which
correspond to the elemental and molecular subdivisions of the nature in
question.
17. Just as there are two forms of Supreme Giving,
viz. visual and spiritual, so there are two forms of beauty, which correspond
to the molecular and elemental subdivisions of the nature in question.
18. Thus whereas Primal
Giving is a nature of ugliness, Supreme Giving is a nature of beauty, whether
with regard to the elemental or molecular modes in each case.
19. We can therefore distinguish the objective
status of ugliness from the subjective status of beauty - the former affiliated
to the earth (skin/flesh) and the latter to the will (womb/sex).
20. Hence whereas touching and talking are
manifestations of natural ugliness, by dint of their association with the
elemental and molecular modes of Primal Giving, imagining and dancing are
manifestations of natural beauty, by dint of their association with the
molecular and elemental modes of Supreme Giving.
CYCLE FIFTY-SIX
1. It is debatable whether any art form that
panders to the senses, like art to the eyes and music to the ears, can really
be morally justified. Rather would it
seem that these art forms 'fly in the face' of moral considerations.
2. Whether the reader (of books) is morally
worse than the viewer (of paintings) or the thinker (of free thoughts) morally
worse than the listener (to music) ... is a debatable, not to say doubtful,
point!
3. Conversely, anything that panders to the
omega as opposed to the alpha, to truth, say, as opposed to illusion, has the
grace of moral conviction behind it.
4. Since there are two
approaches to truth, viz. a visual and a spiritual, corresponding to the
molecular and elemental subdivisions of Supreme Being, it follows that whatever
conduces towards either approach is morally justified, and hence deserving of
cultural encouragement.
5. Hence the use of hallucinogenic stimulants to
cultivate Visual Being within the framework of culture
is no less morally justifiable than recourse to transcendental meditation for
purposes of cultivating Spiritual Being there.
6. Either way, the supreme noumenal self will be
selecting and experiencing Supreme Being, and thus partaking of positive
divinity on the basis of either more perfect cultural form (Visual Being) or, ultimately, most perfect cultural form (Spiritual
Being).
7. By contrast, both viewing and reading would
constitute modes of Primal Being which are relative to negative divinity on the
basis of either least perfect cultural form (Sensual Being) or less perfect
cultural form (Intellectual Being), as selected and experienced by the primal
noumenal self.
8. Doubtless there is a place, up to a point,
for illusion as well as truth, but we should never forget that truth, and hence
hallucinating and meditating, is what brings one to Supreme Being, and thus
frees one from scientific and economic illusions.
9. Because molecular Supreme Being is
affiliated, through the superconscious psyche, with totalitarian politics, it
stands to reason that the visual approach to truth will be more symptomatic of
a political phase or bias in cultural society or the individual ... than of a
religious one.
10. Hence we could distinguish the Social
Theocratic status of molecular Supreme Being from the Social Transcendentalist
status of elemental Supreme Being, since the latter, having an affiliation,
through the lungs, with transcendentalist religion, is of the spirit and thus
symptomatic of the most perfect approach to Supreme Being ... such that should
prevail in the properly religious phase and context of cultural society.
11. Of course, I have long distinguished between
Social Theocracy and Social Transcendentalism in such fashion, conceiving of
the former as the political front for the establishment and development of the
latter, which is the true aim and goal of cultural striving.
12. Only with a political front, necessarily
totalitarian in character, can a cult, or culture, democratically challenge the State and advance its cause at the State's
expense. For if the cult does not take
over the State, transmuting it in keeping with its divine essence, then that
cult risks being taken-over by the State and, if not destroyed, at the very least
corrupted as a state religion.
13. Should Social Theocracy succeed,
democratically and peacefully, in taking over the republican State, then, duly
transmuted, the Centre would arise as the resurrectional framework in which
Social Transcendentalism can flourish, and with it the most perfect cultural
form of the Holy Spirit of Heaven in the elemental Supreme Being of 'Kingdom
Come'.
CYCLE FIFTY-SEVEN
1. God as Supreme Being ... is the culmination
of evolution, not the inception, or beginning, of the Universe.
2. The Universe began not
in Supreme Being but in Primal Being, the elemental Primal Being, more
correctly, of the Clear Light of Space (the Void).
3. It wouldn't even be true to say that the
Universe evolves from Primal Being to Supreme Being, as though there was a
straightforward evolutionary progression from A to Z, or alpha to omega. Rather would it be nearer the mark to contend
that it devolves from Primal Being in Space to Primal Giving in Mass, with
evolution being rather more a question of life evolving from Supreme Giving in
the World to Supreme Being in the heavenly Beyond.
4. Likewise one could argue, after a fashion,
that there is devolution from Primal Doing in Time to Primal Taking in Volume,
with evolution from Supreme Taking in Purgatory to Supreme Doing in Hell.
5. Hence rather than life or the Universe
reflecting a single pattern of devolution and evolution, we would have two
modes of devolution and evolution, viz. a subjective mode and an objective
mode.
6. Subjective devolution would be from the
negative noumenal subjectivity of Primal Being to the negative phenomenal
subjectivity of Primal Giving, as from photon particles to electron particles,
whereas subjective evolution would be from the positive phenomenal subjectivity
of Supreme Giving to the positive noumenal subjectivity of Supreme Being, as
from electron wavicles to photon wavicles.
7. Objective devolution would be from the
negative noumenal objectivity of Primal Doing to the negative phenomenal
objectivity of Primal Taking, as from proton particles to neutron particles,
whereas objective evolution would be from the positive phenomenal objectivity
of Supreme Taking to the positive noumenal objectivity of Supreme Doing, as
from neutron wavicles to proton wavicles.
8. One can no more devolve from the subjective
plane to the objective one ... than evolve from objectivity to
subjectivity. The objective and the
subjective remain opposite realms, subject to separate patterns of devolution
and evolution.
9. To devolve from
negative conceptual form to negative perceptual form, as from Space or Mass, is
to devolve regressively, whereas to evolve from positive perceptual form to
positive conceptual form, as from the World to Heaven, is to evolve
progressively.
10. To devolve from
negative perceptual content to negative conceptual content, as from Time to
Volume, is to devolve progressively, whereas to evolve from positive conceptual
content to positive perceptual content, as from Purgatory to Hell, is to evolve
regressively.
11. Regressive devolution is a fall and
progressive devolution a rise.
Conversely, regressive evolution is a damnation and progressive
evolution a salvation.
12. Hence whereas regressive devolution is to fall
into sin, the sinfulness of negative phenomenal subjectivity, progressive evolution
is towards salvation by grace, the grace of positive noumenal subjectivity.
13. Hence whereas progressive devolution is to
rise into crime, the criminality of negative phenomenal objectivity, regressive
evolution is towards damnation by punishment, the punishment of positive
noumenal objectivity.
14. Repentant sinners, who are of the mundane
World, are blessed by divine grace.
15. Arraigned criminals, who are of the
purgatorial Overworld, are cursed by diabolical
punishment.
16. God saves (admits) sinners to Heaven, while
the Devil damns (condemns) criminals to Hell.
17. To fall,
regressively, from culture to nature, and to rise, progressively, from
barbarism to civilization.
18. Conversely, to be saved, progressively, from
the World to Heaven, and to be damned, regressively, from Purgatory to Hell.
19. The fallen Last shall
be the saved First, while the risen First shall be the damned Last.
20. Those who are of Primal Being shall return,
via the World, to Supreme Being, while those who are of Primal Doing shall
return, via Purgatory, to Supreme Doing.
From dust to dust, and from ashes to ashes.
CYCLE FIFTY-EIGHT
1. To contrast the fall
of primal woman, in the Antimother, from Primal God ... with the rise of primal
man, in the Antison, from Primal Devil.
2. Conversely, to contrast the damnation of
supreme man, in the Son, by Supreme Devil ... with the salvation of supreme
woman, in the Mother, by Supreme God.
3. Hence to contrast the fall of primal nature,
in negative perceptual form, from primal culture ... with the rise of primal
civilization, in negative conceptual content, from primal barbarism.
4. Hence to contrast the damnation of supreme
civilization, in positive perceptual content, by supreme barbarism ... with the
salvation of supreme nature, in positive conceptual form, by supreme culture.
5. It is easier to cultivate conceptual form in
truth if one has been accustomed to perceptual form in beauty, than if one has
been accustomed, by contrast, to either conceptual content in knowledge or
perceptual content in strength.
6. A man must be reborn from conceptual content
to perceptual form ... if he is to stand any chance of subsequently being saved
by and to conceptual form. To some
extent, this process is germane to Catholicism, which conduces towards a sinful
self-identification on the part of both men and women alike.
7. By contrast, the Protestant has little or no
awareness of sin, because he is accustomed to an objective self-identification
in conceptual content, which precludes any prospect of a Christian
rebirth. He is more genuinely male, and
hence someone who is steeped in the criminality of the Risen, if not the
Damned.
8. The criminal is no more aware of sin ... than
the sinner of criminality. Neither is he
aware of God, although he effectively fears the Devil, and hence the
possibility of diabolical punishment.
9. By contrast, the sinner will have little or
no fear of the Devil, because he lives in hopeful expectation of God and the
possibility, in consequence, of being saved by divine grace.
10. To say that all men are sinners would be as
untrue as to claim that all men were criminals.
The fact is that only Catholics are sinners, and hence confessors of
sin, while their Protestant counterparts are effectively criminals, and hence
perpetrators of crime, which is to say, of civilized as opposed to natural
values.
11. It would be as illogical to damn sin as to
save crime. Sin can only be saved by
grace, while crime is damned by punishment.
'Damned sinners' and 'saved criminals' are merely figments of the
imagination!
12. Whether they commit crime/sin on a regular or
an irregular basis, one thing is certain: sooner or later all criminals will be
damned and all sinners saved, for there is no escaping the absolutism of either
punishment or grace!
13. Formerly, people thought of Hell as a realm
where sinners were punished. Really, it
is a realm where criminals are punished!
For the Devil only recognizes crime, and Hell is his
way of punishing those who perpetrate it - one necessarily apparent and
therefore perceptual (public).
14. Likewise God only recognizes sin, and Heaven is His way of bestowing grace - one
necessarily essential and therefore conceptual (private).
15. Whether one is fated to be saved to Heaven or
damned to Hell ... will depend, to a large extent, upon one's being
recognizable as either a sinner or a criminal, that is to say, upon one's being
either Catholic or Protestant, humanist or nonconformist.
16. When the Last Judgement finally comes to pass,
there will be no sitting on the fence.
For the Devil will have as much right to damn criminals ... as God to
save sinners - the former damning from the Overworld to Hell, and the latter
saving from the World to Heaven, as knowledge and beauty, corresponding to
phenomenal evil and good, are respectively rent asunder by power and truth,
their noumenal counterparts.
17. Before the Last Judgement,
all criminals will have the option of converting from crime to sin, from the
purgatorial Overworld to the mundane World, and thus of 'lying down with the
lamb' in a sort of feminine rebirth.
Those who take this option can subsequently expect to be saved. Those, on the other hand, who scorn it in
loyalty to their criminal traditions ... will be hunted down, like wild beasts,
by the Devil's henchmen and condemned to everlasting punishment!
18. My hope and conviction is that the great
majority of people will be eligible, as sinners, for salvation, and thus be
blessed with the air of Heaven rather than cursed by the blood of Hell, leaving
the religious alpha to fundamentalist fools as they soar Heavenwards, on wings
of joy, towards the religious omega ... of transcendentalist wisdom - the
supreme redemption, through grace, of Supreme Mass.
CYCLE FIFTY-NINE
1. To contrast the 'criminal' essence of free
verse with the 'sinful' appearance of bound verse - the former objectively
civilized and the latter subjectively natural.
2. Likewise to contrast the 'punishing'
appearance of what may be called superfree verse with the 'graceful' essence of
... superbound verse - the former objectively barbarous and the latter
subjectively cultural.
3. Really, bound verse, which rhymes within
certain metric conventions, is figurative, while free verse, its non-rhyming
antithesis, is representational - the former feminine and the latter masculine.
4. Similarly, superbound verse, which rhymes
within a non-readerly framework conducive to pure contemplation, is
non-figurative, while superfree verse, its non-rhyming antithesis, is
non-representational - the former divine and the latter diabolic.
5. The distinction between figurative and
non-figurative is of phenomenal relativity vis-à-vis noumenal absolutism within
a subjective framework.
6. The distinction between representational and
non-representational is of phenomenal relativity vis-à-vis noumenal absolutism
within an objective framework.
7. The most perfect
poetry can only be non-figurative, since its approximation to Being through
conceptual form transcends the mundane concerns, through perceptual form, of
figurative poetry ... pretty much as culture transcends nature.
8. Non-figurative poetry is the poetry of idealism,
whereas figurative poetry is the poetry of realism.
9. Conversely, non-representational poetry is
the poetry of naturalism, whereas representational poetry is the poetry of
materialism.
10. Broadly, poetry is the 'literature' of
science, whereas philosophy is the 'literature' of religion, fiction the
'literature' of economics, and drama the 'literature' of politics.
11. Hence to distinguish the scientific status of
poetry from the economic status of fiction, as one would distinguish the clear
elemental from the unclear molecular.
12. Hence to distinguish the
political status of drama from the religious status of philosophy, as one would
distinguish the unholy molecular from the holy elemental.
13. To distinguish,
within poetry, the naturalism of non-representation from the materialism of
representation, while likewise distinguishing the realism of figuration from
the idealism of non-figuration.
14. To distinguish,
within fiction, the communism of allegories from the capitalism of novels,
while likewise distinguishing the socialism of short stories from the
corporatism of prose poems.
15. To distinguish,
within drama, the authoritarianism of tragedy from the parliamentarianism of
comedy, while likewise distinguishing the republicanism of social drama from
the totalitarianism of poetic drama.
16. To distinguish,
within philosophy, the fundamentalism of monologues from the nonconformism of
essays, while likewise distinguishing the humanism of dialogues from the
transcendentalism of aphorisms.
17. A barbarous society, rooted in science, would
be one dominated by poetry, specifically in the guise of non-representation,
the naturalist per se of poetry, and would suffer (if at all) only 'bovaryized'
modes of fiction, drama, and philosophy.
18. A civilized society, rooted in economics,
would be one dominated by fiction, specifically in the guise of novels, the
capitalist per se of fiction, and would suffer (if at all) only 'bovaryized'
modes of philosophy, poetry, and drama.
19. A natural society, centred in politics, would
be one dedicated to drama, specifically in the guise of social drama, the
socialist per se of drama, and would suffer (if at all) only 'bovaryized' modes
of poetry, philosophy, and fiction.
20. A cultural society, centred in religion, would
be one dedicated to philosophy, specifically in the guise of aphorisms, the
transcendentalist per se of philosophy, and would suffer (if at all) only
'bovaryized' modes of drama, fiction, and poetry.
21. The task of the
supreme literary artist, as I conceive of him, is to help bring about a
cultural society in which philosophy comes to divine fruition in the most
perfect cultural form. Only then will
philosophy be saved to the grace of aphorisms, becoming a true reflection of
Supreme Being.
CYCLE SIXTY
1. The World,
necessarily mundane, is a context where sin is the rule and grace the
exception, whereas Heaven, by contrast, is a context in which grace is the rule
and sin the exception.
2. The Overworld,
necessarily purgatorial, is a context in which crime is the rule and punishment
the exception, whereas Hell, by contrast, is a context in which punishment is
the rule and crime the exception.
3. Did the Catholic clergy not adhere to a rule
of strict celibacy, they would be unable and unqualified to offer grace, no
matter how provisionally, to sinners, but would become 'bogged down' in carnal
sin.
4. The Protestant clergy do not need to maintain
a rule of strict celibacy for the simple reason that their role is less one of
absolving sinners from sin ... than of warning criminals as to the likely
consequences of their crime.
5. To distinguish the
scientific status, in noumenal objectivity, of Jazz/Blues music from the
economic status, in phenomenal objectivity, of Romantic/Classical music.
6. Likewise to distinguish the political status,
in phenomenal subjectivity, of Rock/Pop music from the religious status, in
noumenal subjectivity, of Country/Folk music.
7. It could be argued that,
just as the distinction between Romantic and Classical music is one of content
and form, or content-over-form vis-à-vis form-over-content, so the distinction
between Jazz and Blues, Rock and Pop, and Country and Folk ... is likewise one
of content-over-form vis-à-vis form-over-content, thus suggesting the
likelihood of an objective/subjective division between the respective musical
pairings.
8. To distinguish, within the framework of
culture, the idealism of Trad Blues from the corporatism of Trad Classical with
regard to Primal Being, and the totalitarianism of Trad Pop from the
transcendentalism of Trad Folk with regard to Supreme Being.
9. To distinguish, within the framework of
barbarism, the naturalism of Trad Jazz from the communism of Trad Romantic with
regard to Primal Doing, and the authoritarianism of Trad Rock from the
fundamentalism of Trad Country with regard to Supreme Doing.
10. To distinguish, within the framework of
civilization, the materialism of Modern Jazz from the capitalism of Modern
Romantic with regard to Primal Taking, and the parliamentarianism of Modern
Rock from the nonconformism of Modern Country with regard to Supreme Taking.
11. To distinguish, within the framework of
nature, the realism of Modern Blues from the socialism of Modern Classical with
regard to Primal Giving, and the republicanism of Modern Pop from the humanism
of Modern Folk with regard to Supreme Giving.
12. Broadly, it can be seen that the 'modern'
contexts, which are generally electric, correspond to phenomenal options, while
the 'trad' contexts, which are generally acoustic, correspond to noumenal
options.
CYCLE SIXTY-ONE
1. One should speak of the fall of Blues from
trad to modern, as from elemental Primal Being to elemental Primal Giving, and
the fall of Classical from trad to modern, as from molecular Primal Being to
molecular Primal Giving.
2. Conversely, one should speak of the rise of
Jazz from trad to modern, as from elemental Primal Doing to elemental Primal
Taking, and the rise of Romantic from trad to modern, as from molecular Primal
Doing to molecular Primal Taking.
3. By contrast, one should speak of the
salvation of Pop from modern to trad, as from molecular Supreme Giving to
molecular Supreme Being, and the salvation of Folk from modern to trad, as from
elemental Supreme Giving to elemental Supreme Being.
4. Conversely, one should speak of the damnation
of Rock from modern to trad, as from molecular Supreme Taking to molecular
Supreme Doing, and the damnation of Country from modern to trad, as from
elemental Supreme Taking to elemental Supreme Doing.
5. Modern Blues (electric) is the musical
paradigm of the fall of man or, more accurately, woman from negative outer
culture to negative outer nature.
6. The other way of
falling, that of Classical from trad to modern, is from negative inner culture
to negative inner nature.
7. Conversely, Modern Jazz is the musical
paradigm of the rise of man from negative outer barbarism to negative outer
civilization.
8. The other way of
rising, that of Romantic from trad to modern, is from negative inner barbarism
to negative inner civilization.
9. Trad Pop (song-based) is the musical paradigm
of the salvation of man or, more accurately, woman from positive outer nature
to positive outer culture.
10. The other way of
being saved, that of Folk from modern to trad, is from positive inner nature to
positive inner culture.
11. Trad Rock (Rock 'n' Roll) is the musical
paradigm of the damnation of man from positive outer civilization to positive
outer barbarism.
12. The other way of
being damned, that of Country from modern to trad, is from positive inner
civilization to positive inner barbarism.
13. Ultimately, the only types of music that can
be saved ... are Modern Pop and Modern Folk - the former to Trad Pop and the latter
to Trad Folk, which are the molecular and elemental musical manifestations,
respectively, of Supreme Being.
14. One might liken the totalitarianism of Trad
Pop to Social Theocracy, and the transcendentalism of Trad Folk to Social
Transcendentalism - the former effectively political and the latter religious.
15. Doubtless a cultural correlation can be
inferred between Trad Pop and Visual Being (hallucinating) on the one hand, and
between Trad Folk and Spiritual Being (meditating) on the other hand.
CYCLE SIXTY-TWO
1. Absolute Primal Being = elemental particle
photons = outer negative culture = Clear Light of Space.
2. Relative Primal Being = molecular particle
photons = inner negative culture = Unclear Light of (Inner) Space.
3. Relative Supreme Being = molecular wavicle
photons = outer positive culture = Unholy Spirit of (Outer) Heaven.
4. Absolute Supreme Being = elemental wavicle
photons = inner positive culture = Holy Spirit of Heaven.
5. Absolute Primal Doing = elemental particle
protons = outer negative barbarism = Clear Fire of Time.
6. Relative Primal Doing = molecular particle
protons = inner negative barbarism = Unclear Fire of (Inner) Time.
7. Relative Supreme Doing = molecular wavicle protons
= outer positive barbarism = Unholy Soul of (Outer) Hell.
8. Absolute Supreme Doing = elemental wavicle
protons = inner positive barbarism = Holy Soul of Hell.
9. Absolute Primal Taking = elemental particle
neutrons = outer negative civilization = Clear Water of Volume.
10. Relative Primal Taking = molecular particle
neutrons = inner negative civilization = Unclear Water of (Inner) Volume.
11. Relative Supreme Taking = molecular wavicle
neutrons = outer positive civilization = Unholy Mind of (Outer) Purgatory.
12. Absolute Supreme Taking = elemental wavicle
neutrons = inner positive civilization = Holy Mind of Purgatory.
13. Absolute Primal Giving = elemental particle
electrons = outer negative nature = Clear Soil of
14. Relative Primal Giving = molecular particle
electrons = inner negative nature = Unclear Soil of (Inner)
15. Relative Supreme Giving = molecular wavicle
electrons = outer positive nature = Unholy Will of the (Outer) World.
16. Absolute Supreme Giving = elemental wavicle
electrons = inner positive nature = Holy Will of the World.
17. The scientific way of approaching life is
through Time, whether the Space-Time of absolute/relative Primal Being
(sequential) and relative/absolute Supreme Being (repetitive); or the Time-Time
(Time per se) of absolute/relative Primal Doing (sequential) and
relative/absolute Supreme Doing (repetitive); or the Volume-Time of
absolute/relative Primal Taking (sequential) and relative/absolute Supreme
Taking (repetitive); or the Mass-Time of absolute/relative Primal Giving
(sequential) and relative/absolute Supreme Giving (repetitive).
18. The economic way of approaching life is
through Volume, whether the Space-Volume of elemental/molecular particle
photons (volumetric) and molecular/elemental wavicle photons (voluminous); or
the Time-Volume of elemental/molecular particle protons (volumetric) and
molecular/elemental wavicle protons (voluminous); or the Volume-Volume (Volume per se)
of elemental/molecular particle neutrons (volumetric) and molecular/elemental
wavicle neutrons (voluminous); or the Mass-Volume of elemental/molecular
particle electrons (volumetric) and molecular/elemental wavicle electrons
(voluminous).
19. The political way of approaching life is
through Mass, whether the Space-Mass of outer/inner negative culture (massed)
and outer/inner positive culture (massive); or the Time-Mass of outer/inner
negative barbarism (massed) and outer/inner positive barbarism (massive); or
the Volume-Mass of outer/inner negative civilization (massed) and outer/inner
positive civilization (massive); or the Mass-Mass (Mass per se)
of outer/inner negative nature (massed) and outer/inner positive nature
(massive).
20. The religious way of approaching life is through
Space, whether the Space-Space (Space per se) of the Clear/Unclear
Light of Space (spatial) and the Unholy/Holy Spirit of Heaven (spaced); or the
Time-Space of the Clear/Unclear Fire of Time (spatial) and the Unholy/Holy Soul
of Hell (spaced); or the Volume-Space of the Clear/Unclear Water of Volume
(spatial) and the Unholy/Holy Mind of Purgatory (spaced); or the Mass-Space of
the Clear/Unclear Soil of Mass (spatial) and the Unholy/Holy Will of the World
(spaced).
CYCLE SIXTY-THREE
1. From the idealist idealism, or idealism per se,
of absolute Primal Being to the transcendentalist idealism of absolute Supreme
Being via the corporate idealism of relative Primal Being and the totalitarian
idealism of relative Supreme Being.
2. From the idealist corporatism of elemental
particle photons to the transcendentalist corporatism of elemental wavicle
photons via the corporate corporatism, or corporatism per se,
of molecular particle photons and the totalitarian corporatism of molecular
wavicle photons.
3. From the idealist
totalitarianism of outer negative culture to the transcendentalist
totalitarianism of inner positive culture via the corporate totalitarianism of
inner negative culture and the totalitarian totalitarianism, or totalitarianism
per se, of outer positive culture.
4. From the idealist transcendentalism of the
Clear Light of Space to the transcendentalist transcendentalism, or
transcendentalism per se, of the Holy Spirit of Heaven via the corporate
transcendentalism of the Unclear Light of (Inner) Space and the totalitarian
transcendentalism of the Unholy Spirit of (Outer) Heaven.
5. From the naturalist naturalism, or naturalism
per se, of absolute Primal Doing to the fundamentalist
naturalism of absolute Supreme Doing via the communist naturalism of relative
Primal Doing and the authoritarian naturalism of relative Supreme Doing.
6. From the naturalist communism of elemental
particle protons to the fundamentalist communism of elemental wavicle protons
via the communist communism, or communism per se, of molecular
particle protons and the authoritarian communism of molecular wavicle protons.
7. From the naturalist authoritarianism of outer
negative barbarism to the fundamentalist authoritarianism of inner positive
barbarism via the communist authoritarianism of inner negative barbarism and
the authoritarian authoritarianism, or authoritarianism per se,
of outer positive barbarism.
8. From the naturalist fundamentalism of the
Clear Fire of Time to the fundamentalist fundamentalism, or fundamentalism per se,
of the Holy Soul of Hell via the communist fundamentalism of the Unclear Fire
of (Inner) Time and the authoritarian fundamentalism of the Unholy Soul of
(Outer) Hell.
9. From the materialist materialism, or
materialism per se, of absolute Primal Taking to the nonconformist
materialism of absolute Supreme Taking via the capitalist materialism of
relative Primal Taking and the parliamentary materialism of relative Supreme
Taking.
10. From the materialist capitalism of elemental particle
neutrons to the nonconformist capitalism of elemental wavicle neutrons via the
capitalist capitalism, or capitalism per se, of molecular particle
neutrons and the parliamentary capitalism of molecular wavicle neutrons.
11. From the materialist parliamentarianism of
outer negative civilization to the nonconformist parliamentarianism of inner
positive civilization via the capitalist parliamentarianism of inner negative
civilization and the parliamentary parliamentarianism, or parliamentarianism per se,
of outer positive civilization.
12. From the materialist nonconformism of the
Clear Water of Volume to the nonconformist nonconformism, or nonconformism per se,
of the Holy Mind of Purgatory via the capitalist nonconformism of the Unclear
Water of (Inner) Volume and the parliamentary nonconformism of the Unholy Mind
of (Outer) Purgatory.
13. From the realist realism, or realism per se,
of absolute Primal Giving to the humanist realism of absolute Supreme Giving
via the socialist realism of relative Primal Giving and the republican realism
of relative Supreme Giving.
14. From the realist socialism of elemental
particle electrons to the humanist socialism of elemental wavicle electrons via
the socialist socialism, or socialism per se, of molecular particle
electrons and the republican socialism of molecular wavicle electrons.
15. From the realist republicanism of outer
negative nature to the humanist republicanism of inner positive nature via the
socialist republicanism of inner negative nature and the republican
republicanism, or republicanism per se, of outer positive
nature.
16. From the realist
humanism of the Clear Soil of Mass to the humanist humanism, or humanism per se,
of the Holy Will of the World via the socialist humanism of the Unclear Soil of
(Inner) Mass and the republican humanism of the Unholy Will of the (Outer)
World.
17. From the idealist per se
of cultural science in absolute Primal Being to the transcendentalist per
se of cultural religion in the Holy Spirit of Heaven via the corporate per
se of cultural economics in molecular particle photons and the totalitarian per
se of cultural politics in outer positive culture.
18. From the naturalist per se
of barbarous science in absolute Primal Doing to the fundamentalist per se
of barbarous religion in the Holy Soul of Hell via the communist per se
of barbarous economics in molecular particle protons and the authoritarian per
se of barbarous politics in outer positive barbarism.
19. From the materialist per se
of civilized science in absolute Primal Taking to the nonconformist per se
of civilized religion in the Holy Mind of Purgatory via the capitalist per
se of civilized economics in molecular particle neutrons and the
parliamentary per se of civilized politics in outer positive
civilization.
20. From the realist per se of
natural science in absolute Primal Giving to the humanist per se of
natural religion in the Holy Will of the World via the socialist per se
of natural economics in molecular particle electrons and the republican per
se of natural politics in outer positive nature.
21. From the Time-Space of cultural science to the
Space-Space (Space per se) of cultural religion via the Volume-Space of cultural
economics and the Mass-Space of cultural politics.
22. From the Time-Time (Time per se)
of barbarous science to the Space-Time of barbarous religion via the
Volume-Time of barbarous economics and the Mass-Time of barbarous politics.
23. From the Time-Volume of civilized science to
the Space-Volume of civilized religion via the Volume-Volume (Volume per se)
of civilized economics and the Mass-Volume of civilized politics.
24. From the Time-Mass of natural science to the
Space-Mass of natural religion via the Volume-Mass of natural economics and the
Mass-Mass (Mass per se) of natural politics.
25. From idealism to
TRANSCENDENTALISM via corporatism and totalitarianism ... in relation to
(heavenly) culture.
26. From NATURALISM to fundamentalism via
communism and authoritarianism ... in relation to (hellish) barbarism.
27. From materialism to
nonconformism via CAPITALISM and parliamentarianism ... in relation to
(purgatorial) civilization.
28. From realism to
humanism via socialism and REPUBLICANISM ... in relation to (mundane) nature.
29. From the Devil of naturalism to the God of
transcendentalism via the man of capitalism and the woman of republicanism.
30. From punishment to
grace via crime and sin.
31. From Hell to Heaven
via Purgatory and the World.
32. From power to truth
via knowledge and beauty.
33. From Time to Space via
Volume and
CYCLE SIXTY-FOUR
1. From hellish
punishment to heavenly grace via purgatorial crime and mundane sin.
2. From power-time to
truth-space via knowledge-crime and beauty-mass.
3. From the punishment of
Time to the grace of Space via the criminality of Volume and the sinfulness of
4. From the least graceful Time-Space of
scientific idealism to the most graceful Space-Space of religious
transcendentalism via the less (relative to least) graceful Volume-Space of
economic corporatism and the more (relative to most) graceful Mass-Space of
political totalitarianism.
5. From the most
punishing Time-Time of scientific naturalism to the least punishing Space-Time
of religious fundamentalism via the more (relative to most) punishing
Volume-Time of economic communism and the less (relative to least) punishing
Mass-Time of political authoritarianism.
6. From the most criminal Time-Volume of
scientific materialism to the least criminal Space-Volume of religious
nonconformism via the more (relative to most) criminal Volume-Volume of
economic capitalism and the less (relative to least) criminal Mass-Volume of
political parliamentarianism.
7. From the least sinful Time-Mass of scientific
realism to the most sinful Space-Mass of religious humanism via the less
(relative to least) sinful Volume-Mass of economic socialism and the more
(relative to most) sinful Mass-Mass of political republicanism.
8. Just as grace properly begins with Supreme
Being, so the proper beginning of sin is with Supreme Giving. For grace adheres rather
more to the subjectivity of Heaven, both outer and inner, than to the (by
comparison) objectivity of culture, while sin likewise adheres rather more to
the subjectivity of the World, both outer and inner, than to the (by
comparison) objectivity of nature.
9. Conversely, just as punishment properly ends
with Primal Doing, so the proper ending of crime is
with Primal Taking. For
punishment adheres rather more to the objectivity of barbarism, both outer and
inner, than to the (by comparison) subjectivity of Hell, while crime likewise
adheres rather more to the objectivity of civilization, both outer and inner,
than to the (by comparison) subjectivity of Purgatory.
10. Heterosexuality is a blend of male and female
elements in what is effectively a meeting of crime and sin.
11. There is more crime in homosexuality than in
heterosexuality, and more sin in lesbianism than in heterosexuality, the reason
being that whereas heterosexuality is both male and female, homosexuality is
exclusively male and lesbianism exclusively female - the former broadly
appertaining to Volume and the latter to Mass.
12. Masturbation is a sort of absolute
homosexuality and voyeurism, by contrast, a sort of absolute lesbianism.
13. When masturbation and voyeurism blend, as in
the use of pornographic erotica, one can speak of noumenal heterosexuality, the
abstract equivalent of conventional heterosexuality, which is phenomenal.
14. Noumenal
heterosexuality is a blend of grace and punishment, rather than of crime and
sin.
15. There is no crime in masturbation - only
punishment.
16. Conversely, there is no sin in voyeurism -
only grace.
17. To regard masturbation as sinful is as illogical
as it would be to regard voyeurism as criminal.
Sin appertains to the mundane realm of nature/the world, and crime to
the lunar realm of civilization/purgatory.
18. Strictly speaking, there are two kinds of
lesbianism, viz. an objective kind involving actual bodies and a subjective
kind involving recourse to plastic inflatables and/or vibrators.
19. The objective kind of lesbianism stems from
the old-brain side of the left midbrain, and the subjective kind from the
new-mind side of the unconscious.
20. Strictly speaking, there are two kinds of
homosexuality, viz. an objective kind involving actual bodies and a subjective
kind involving recourse to plastic inflatables and/or vibrators.
21. The objective kind of homosexuality stems from
the old-brain side of the right midbrain, and the subjective kind from the
new-mind side of the conscious.
22. Strictly speaking, there are two kinds of
phenomenal heterosexuality, viz. an objective kind involving actual bodies and
a subjective kind involving recourse to plastic inflatables and/or vibrators.
23. The objective kind of phenomenal
heterosexuality stems from the old-brain side of the corpus callosum (linking
right to left midbrains), and the subjective kind from the new-mind side of the
ego.
24. If we turn, now, from the phenomenal realms of
lesbianism/heterosexuality/homosexuality to the noumenal realms of
voyeurism/heterosexuality/masturbation, we shall find that the latter are
likewise divisible between an objective and a subjective alternative.
25. Strictly speaking, there are two kinds of
voyeurism, viz. an objective kind involving actual bodies and a subjective kind
involving (passive) recourse to pornographic erotica.
26. The objective kind of voyeurism stems from the
old-brain side of the forebrain, and the subjective kind from the new-mind side
of the superconscious.
27. Strictly speaking, there are two kinds of
masturbation, viz. an objective kind involving manual manipulation and a
subjective kind involving recourse to autonomous devices.
28. The objective kind of masturbation stems from
the old-brain side of the backbrain, and the subjective kind from the new-mind
side of the subconscious.
29. Strictly speaking, there are two kinds of
noumenal heterosexuality, viz. an objective kind involving oral practices and a
subjective kind involving (active) recourse to pornographic erotica.
30. The objective kind of noumenal heterosexuality
stems from the old-brain side of the supercallosum (linking forebrain to
backbrain), and the subjective kind from the new-mind side of the superego
(linking superconscious to subconscious).
CYCLE SIXTY-FIVE
1. Unlike the distinction between the old and
new brains, which divides the left-hand side of the overall brain from its
right-hand side in terms of a vertical axis, the distinction between the left
midbrain and the right midbrain appertains to a horizontal axis, so to speak,
which forms a right-angle with the aforementioned. Thus the left midbrain is subject, like its
phenomenal counterpart, to both old and new brain divisions.
2. In relation to the left midbrain, which
(being contiguous in its subjectivity with the forebrain) is to the left of our
horizontal axis dividing the one midbrain from the other, the forebrain is
effectively extreme left, since to the left of the left midbrain.
3. In relation to the right midbrain, which
(being contiguous in its objectivity with the backbrain) is to the right of our
horizontal axis dividing the one midbrain from the other,
the backbrain is effectively extreme right, since to the right of the right
midbrain.
4. Hence whereas the left midbrain connotes with
anything that is left wing, the forebrain connotes with whatever is extreme
left wing.
5. And whereas the
right midbrain connotes with anything that is right wing, the backbrain
connotes with whatever is extreme right wing.
6. From the extreme right-wing Time of the
backbrain to the extreme left-wing Space of the forebrain via the right-wing
Volume of the right midbrain and the left-wing Mass of the left midbrain.
7. From the Time-Space of the elemental
forebrain to the Space-Space of the elemental superconscious via the
Volume-Space of the molecular forebrain and the Mass-Space of the molecular
superconscious.
8. From the Time-Time of the elemental backbrain
to the Space-Time of the elemental subconscious via the Volume-Time of the
molecular backbrain and the Mass-Time of the molecular subconscious.
9. From the Time-Volume of the elemental right-midbrain
to the Space-Volume of the elemental conscious via the Volume-Volume of the
molecular right-midbrain and the Mass-Volume of the molecular conscious.
10. From the Time-Mass of the elemental
left-midbrain to the Space-Mass of the elemental unconscious via the
Volume-Mass of the molecular left-midbrain and the Mass-Mass of the molecular
unconscious.
11. In distinguishing between the
elemental/molecular forebrain and the molecular/elemental superconscious, one
is effectively dividing the objectivity of old-brain Time/Volume from the
subjectivity of new-mind Mass/Space on the basis of a physical/psychical
generalization appertaining to culture.
12. Likewise in distinguishing between the
elemental/molecular backbrain and the molecular/elemental subconscious, one is
effectively dividing the objectivity of old-brain Time/Volume from the
subjectivity of new-mind Mass/Space on the basis of a physical/psychical
generalization appertaining to barbarism.
13. Similarly, in distinguishing between the elemental/molecular
right-midbrain and the molecular/elemental conscious, one is effectively
dividing the objectivity of old-brain Time/Volume from the subjectivity of
new-mind Mass/Space on the basis of a physical/psychical generalization
appertaining to civilization.
14. Finally, in distinguishing between the
elemental/molecular left-midbrain and the molecular/elemental unconscious, one
is effectively dividing the objectivity of old-brain Time/Volume from the
subjectivity of new-mind Mass/Space on the basis of a physical/psychical
generalization appertaining to nature.
15. More pedantically, one could speak of the
Time-Space of the elemental forebrain vis-à-vis the Volume-Space of the
molecular forebrain in relation to the old brain, and of the Mass-Space of the
molecular forebrain vis-à-vis the Space-Space of the elemental forebrain in
relation to the new brain, but such a physical uniformity applied throughout
the forebrain would hardly do proper justice to the underlining
particle/wavicle distinction which, no matter how interrelated, enables one to
distinguish, in this cultural context, the objectivity of Time and Volume from
the subjectivity of Mass and Space.
16. Conversely, a pedantic distinction between the
elemental and molecular superconscious of the old mind vis-à-vis the molecular
and elemental superconscious of the new mind would not do proper justice to the
physical/psychical distinction which, no matter how generalized, enables the
objectivity of Time and Volume to be distinguished, in this cultural context,
from the subjectivity of Mass and Space.
17. Of course, what applies to the
forebrain/superconscious applies, in varying degrees, to each of the other
subdivisions of the overall brain and mind, viz. backbrain/subconscious, right
midbrain/conscious, and left midbrain/unconscious.
18. Thus we should have no hesitation in
contending that whenever objectivity is at stake, be it with regard to Time or
Volume, the physical, dominated by particles, is to the fore, while,
conversely, whenever subjectivity is the leading quality, be it with regard to
Mass or Space, the psychical, subject to a wavicle preponderance, will be to
the fore.
19. However, the degree to which the physical in
the old brain will preponderate over the psychical of the old mind or,
conversely, the psychical in the new mind preponderate over the physical of the
new brain will vary from subdivision to subdivision of the overall brain/mind.
20. Thus it is my contention that in the more
objective contexts of the backbrain and the right midbrain, the old-brain
physical will considerably preponderate over the old-mind psychical, whereas in
the more subjective contexts of the left midbrain and the forebrain, by
contrast, the new-mind psychical will considerably preponderate over the new-brain
physical.
21. However, the preponderance of new-mind
psychical over new-brain physical in the backbrain and the right midbrain will
be considerably less than in the cases of the left midbrain and the forebrain,
while, conversely, the preponderance of old-brain physical over old-mind
psychical in the left midbrain and the forebrain will be considerably less than
in the cases of the backbrain and the right midbrain.
22. Such conclusions entitle one to conceive of Time-Space
and Volume-Space in the forebrain as superficially objective in relation to the
profound subjectivity of Mass-Space and Space-Space in the superconscious, but
of Time-Time and Volume-Time in the backbrain as profoundly objective in
relation to the superficial subjectivity of Mass-Time and Space-Time in the
subconscious.
23. Conversely, one is thereby entitled to
conceive of Time-Volume and Volume-Volume in the right midbrain as profoundly
objective in relation to the superficial subjectivity of Mass-Volume and
Space-Volume in the conscious, but of Time-Mass and Volume-Mass in the left
midbrain as superficially objective in relation to the profound subjectivity of
Mass-Mass and Space-Mass in the unconscious.
CYCLE SIXTY-SIX
1. If we accept that the subdivisions of the
overall brain/mind are each divisible into old/new brain and old/new mind, then
it must follow that those disciplines which are primarily objective, like
science and economics, will correspond to the old/new-brain part of this division,
while those disciplines, by contrast, which are primarily subjective, like
politics and religion, will correspond to the old/new-mind part of the division
in question.
2. Hence we should be able to distinguish the
scientific and economic predilections of the old/new brain from the political
and religious predilections of the old/new mind, irrespective of to whichever
subdivision of the overall brain/mind.
3. Thus one should distinguish the scientific
idealism of the elemental forebrain from the economic corporatism of the
molecular forebrain with regard to the old brain, and the political
totalitarianism of the molecular superconscious from the religious
transcendentalism of the elemental superconscious with regard to the new mind,
conceiving of the physical definition as germane to elemental Primal
Being/molecular particle photons, and the psychical definition as germane to
outer positive culture/the Holy Spirit of Heaven - the former options objective
and the latter ones subjective.
4. Likewise, one should distinguish the
scientific naturalism of the elemental backbrain from the economic communism of
the molecular backbrain with regard to the old brain, and the political
authoritarianism of the molecular subconscious from the religious fundamentalism
of the elemental subconscious with regard to the new mind, conceiving of the
physical definition as germane to elemental Primal Doing/molecular particle
protons, and the psychical definition as germane to outer positive
barbarism/the Holy Soul of Hell - the former options objective and the latter
ones subjective.
5. Similarly, one should distinguish the
scientific materialism of the elemental right-midbrain from the economic
capitalism of the molecular right-midbrain with regard to the old brain, and
the political parliamentarianism of the molecular conscious from the religious
nonconformism of the elemental conscious with regard to the new mind,
conceiving of the physical definition as germane to elemental Primal
Taking/molecular particle neutrons, and the psychical definition as germane to
outer positive civilization/the Holy Mind of Purgatory - the former options
objective and the latter ones subjective.
6. Finally, one should distinguish the
scientific realism of the elemental left-midbrain from the economic socialism
of the molecular left-midbrain with regard to the old brain, and the political
republicanism of the molecular unconscious from the religious humanism of the
elemental unconscious with regard to the new mind, conceiving of the physical definition
as germane to elemental Primal Giving/molecular particle electrons, and the
psychical definition as germane to outer positive nature/the Holy Will of the
World - the former options objective and the latter ones subjective.
7. Hence whereas science and economics are
rooted, as objective disciplines, in the physical, politics and religion, by
contrast, are centred, as subjective disciplines, in the psychical, and never
more so than when in their primary, or genuine, manifestations respectively (as
above).
8. However, when it comes to the 'bovaryized'
manifestations of each of our four main disciplines, as described elsewhere, we
are in the paradoxical realm, for example, of the old mind as secondary, or
shadow, host to politics and religion, and the new brain as secondary, or
shadow, host to science and economics.
9. The elemental example of the old mind as
secondary host to cultural religion would be in terms of the idealist
transcendentalism of the Clear Light of Space (the Void), whose correlation
with the elemental superconscious of the old mind constitutes a
quasi-scientific mode of religious 'subjectivity'.
10. The molecular example
of the old mind as secondary host to cultural religion would be in terms of the
corporate transcendentalism of the Unclear Light of Inner Space, whose
correlation with the molecular superconscious constitutes a quasi-economic mode
of religious 'subjectivity'.
11. The elemental example
of the old mind as secondary host to cultural politics would be in terms of the
idealist totalitarianism of outer negative culture, whose correlation with the
elemental superconscious constitutes a quasi-scientific mode of political
'subjectivity'.
12. The molecular example
of the old mind as secondary host to cultural politics would be in terms of the
fascist totalitarianism of inner negative culture, whose correlation with the
molecular superconscious constitutes a quasi-economic mode of political
'subjectivity'.
CYCLE SIXTY-SEVEN
1. Obviously, what applies to
elemental/molecular superconscious 'bovaryizations' of cultural politics and
religion in the old mind applies just as much to their barbarous, civilized,
and natural counterparts ... relative, so I contend, to the secondary
subconscious, conscious, and unconscious.
2. Hence the elemental example of the old mind
as secondary host to barbarous religion would be in terms of the naturalist
fundamentalism of the Clear Fire of Time, whose correlation with the elemental
subconscious of the old mind constitutes a quasi-scientific mode of religious
'subjectivity'.
3. The molecular
example of the old mind as secondary host to barbarous religion would be in
terms of the communist fundamentalism of the Unclear Fire of Inner Time, whose
correlation with the molecular subconscious constitutes a quasi-economic mode
of religious 'subjectivity'.
4. The elemental
example of the old mind as secondary host to barbarous politics would be in
terms of the naturalist authoritarianism of outer negative barbarism, whose
correlation with the elemental subconscious constitutes a quasi-scientific mode
of political 'subjectivity'.
5. The molecular
example of the old mind as secondary host to barbarous politics would be in
terms of the communist authoritarianism of inner negative barbarism, whose
correlation with the molecular subconscious constitutes a quasi-economic mode
of political 'subjectivity'.
6. Likewise the elemental example of the old
mind as secondary host to civilized religion would be in terms of the
materialist nonconformism of the Clear Water (Ice) of Volume, whose correlation
with the elemental conscious constitutes a quasi-scientific mode of religious
'subjectivity'.
7. The molecular
example of the old mind as secondary host to civilized religion would be in
terms of the capitalist nonconformism of the Unclear Water of Inner Volume,
whose correlation with the molecular conscious constitutes a quasi-economic
mode of religious 'subjectivity'.
8. The elemental example
of the old mind as secondary host to civilized politics would be in terms of
the materialist parliamentarianism of outer negative civilization, whose
correlation with the elemental conscious constitutes a quasi-religious mode of
political 'subjectivity'.
9. The molecular
example of the old mind as secondary host to civilized politics would be in
terms of the capitalist parliamentarianism of inner negative civilization,
whose correlation with the molecular conscious constitutes a quasi-economic
mode of political 'subjectivity'.
10. Finally, the elemental example of the old mind
as secondary host to natural religion would be in terms of the realist humanism
of the Clear Soil (Earth) of Mass, whose correlation with the elemental
unconscious constitutes a quasi-scientific mode of religious 'subjectivity'.
11. The molecular example
of the old mind as secondary host to natural religion would be in terms of the
socialist humanism of the Unclear Soil of Inner Mass, whose correlation with
the molecular unconscious constitutes a quasi-economic mode of religious
'subjectivity'.
12. The elemental example
of the old mind as secondary host to natural politics would be in terms of the
realist republicanism of outer negative nature, whose correlation with the elemental
unconscious constitutes a quasi-scientific mode of political 'subjectivity'.
13. The molecular example
of the old mind as secondary host to natural politics would be in terms of the
socialist republicanism of inner negative nature, whose correlation with the
molecular unconscious constitutes a quasi-economic mode of political
'subjectivity'.
14. Conversely, the molecular example of the new
brain as secondary host to cultural science would be in terms of the
totalitarian idealism of molecular Supreme Being, whose correlation with the
molecular forebrain constitutes a quasi-political mode of scientific
'objectivity'.
15. The elemental example
of the new brain as secondary host to cultural science would be in terms of the
transcendentalist idealism of elemental Supreme Being, whose correlation with
the elemental forebrain constitutes a quasi-religious mode of scientific
'objectivity'.
16. The molecular example
of the new brain as secondary host to cultural economics would be in terms of
the totalitarian corporatism of molecular wavicle photons, whose correlation
with the molecular forebrain constitutes a quasi-political mode of economic
'objectivity'.
17. The elemental example
of the new brain as secondary host to cultural economics would be in terms of
the transcendentalist corporatism of elemental wavicle photons, whose
correlation with the elemental forebrain constitutes a quasi-religious mode of
economic 'objectivity'.
CYCLE SIXTY-EIGHT
1. Obviously, what applies to
molecular/elemental forebrain 'bovaryizations' of cultural science and
economics ... applies just as much to their barbarous, civilized, and natural
counterparts relevant, so I contend, to the secondary backbrain, right
midbrain, and left midbrain.
2. Hence the molecular example of the new brain
as secondary host to barbarous science would be in terms of the authoritarian
naturalism of molecular Supreme Doing, whose correlation with the molecular
backbrain constitutes a quasi-political mode of scientific 'objectivity'.
3. The elemental
example of the new brain as secondary host to barbarous science would be in
terms of the fundamentalist naturalism of elemental Supreme Doing, whose
correlation with the elemental backbrain constitutes a quasi-religious mode of
scientific 'objectivity'.
4. The molecular
example of the new brain as secondary host to barbarous economics would be in
terms of the authoritarian communism of molecular wavicle protons, whose
correlation with the molecular backbrain constitutes a quasi-political mode of
economic 'objectivity'.
5. The elemental
example of the new brain as secondary host to barbarous economics would be in
terms of the fundamentalist communism of elemental wavicle protons, whose
correlation with the elemental backbrain constitutes a quasi-religious mode of
economic 'objectivity'.
6. Likewise the molecular example of the new
brain as secondary host to civilized science would be in terms of the
parliamentary materialism of outer Supreme Taking, whose correlation with the
molecular right-midbrain constitutes a quasi-political mode of scientific
'objectivity'.
7. The elemental
example of the new brain as secondary host to civilized science would be in
terms of the nonconformist materialism of inner Supreme Taking, whose
correlation with the elemental right-midbrain constitutes a quasi-religious
mode of scientific 'objectivity'.
8. The molecular
example of the new brain as secondary host to civilized economics would be in
terms of the parliamentary capitalism of molecular wavicle neutrons, whose
correlation with the molecular right-midbrain constitutes a quasi-political
mode of economic 'objectivity'.
9. The elemental
example of the new brain as secondary host to civilized economics would be in
terms of the nonconformist capitalism of elemental wavicle neutrons, whose
correlation with the elemental right-midbrain constitutes a quasi-religious
mode of economic 'objectivity'.
10. Finally, the molecular example of the new
brain as secondary host to natural science would be in terms of the republican
realism of outer Supreme Giving, whose correlation with the molecular
left-midbrain constitutes a quasi-political mode of scientific 'objectivity'.
11. The elemental example
of the new brain as secondary host to natural science would be in terms of the
humanist realism of inner Supreme Giving, whose correlation with the elemental
left-midbrain constitutes a quasi-religious mode of scientific 'objectivity'.
12. The molecular example
of the new brain as secondary host to natural economics would be in terms of
the republican socialism of molecular wavicle electrons, whose correlation with
the molecular left-midbrain constitutes a quasi-political mode of economic
'objectivity'.
13. The elemental example
of the new brain as secondary host to natural economics would be in terms of
the humanist socialism of elemental wavicle electrons, whose correlation with
the elemental left-midbrain constitutes a quasi-religious mode of economic
'objectivity'.
CYCLE SIXTY-NINE
1. We can now distinguish not only between
primary and secondary in relation to the old brain vis-à-vis the old mind and,
conversely, the new mind vis-à-vis the new brain, but also with regard to the
physical and psychical subdivisions of the overall brain/mind.
2. Hence whereas the forebrain, for example, is
primary in relation to the old brain and secondary in relation to the new
brain, the superconscious is secondary in relation to the old mind and primary
in relation to the new mind.
3. Likewise, the backbrain, while primary in
relation to the old brain, is secondary in relation to the new brain, whereas
the subconscious, though secondary in relation to the old mind, is primary in
relation to the new mind.
4. Such a paradoxical situation applies equally to
the phenomenal realms of the right midbrain/conscious on the one hand, and of
the left midbrain/unconscious on the other hand.
5. Hence whereas the right midbrain, for
example, is primary in relation to the old brain and secondary in relation to
the new brain, the conscious is secondary in relation to the old mind and
primary in relation to the new mind.
6. Likewise, the left midbrain, while primary in
relation to the old brain, is secondary in relation to the new brain, whereas
the unconscious, though secondary in relation to the old mind, is primary in
relation to the new mind.
7. We can also distinguish the primary nature
of, say, old-brain Time-Space in relation to the idealist idealism of absolute
Primal Being from the secondary nature of old-mind Time-Space in relation to
the idealist transcendentalism of the Clear Light of Space.
8. Conversely, we can distinguish the secondary
nature of, say, new-brain Space-Space in relation to the transcendentalist
idealism of absolute Supreme Being from the primary nature of new-mind
Space-Space in relation to the transcendentalist transcendentalism of the Holy
Spirit of Heaven.
9. The reason why
religion can so easily ape science and, conversely, science ape religion in
this primary/secondary fashion ... is that both are alike elemental and
therefore absolutist, whereas economics and politics, being molecular, are less
likely to ape either religion or science than to ape each other, in consequence
of their relativistic integrities.
10. Hence we can also distinguish the primary
nature of, say, old-brain Volume-Space in relation to the corporate corporatism
of molecular particle photons from the secondary nature of old-mind
Volume-Space in relation to the corporate totalitarianism of inner negative
culture.
11. Conversely, we can distinguish the secondary
nature of, say, new-brain Mass-Space in relation to the totalitarian
corporatism of molecular wavicle photons from the primary nature of new-mind
Mass-Space in relation to the totalitarian totalitarianism of outer positive
culture.
12. Such distinctions apply equally throughout all
four spectra of organized life ... from culture and barbarism to civilization
and nature, and indicate that wherever the primary condition is found ... the
secondary one exists as its shadow self, whether on elemental or molecular,
physical or psychical, negative or positive, particle or wavicle terms.
13. The secondary
condition of the old mind is the angelic conscience of the primary condition of
the old brain, whereas the secondary condition of the new brain is the daemonic
id of the primary condition of the new mind.
14. Every Devil has its angel; every God its
daemon. The old-mind angel of the old
brain is its conscience, which constrains from excessive evil; the new-brain
daemon of the new mind is its id, which impels to greater good. The one is an inhibitive 'blessing', the
other an inspirational 'curse'.
CYCLE SEVENTY
1. From the extreme right-wing Time of barbarism
to the extreme left-wing Space of culture via the right-wing Volume of
civilization and the left-wing Mass of nature.
2. From the extreme
left-wing cultural science (idealism) of Time-Space to the extreme left-wing
cultural religion (transcendentalism) of Space-Space via the extreme left-wing
cultural economics (corporatism) of Volume-Space and the extreme left-wing
cultural politics (totalitarianism) of Mass-Space.
3. From the extreme
right-wing barbarous science (naturalism) of Time-Time to the extreme
right-wing barbarous religion (fundamentalism) of Space-Time via the extreme
right-wing barbarous economics (communism) of Volume-Time and the extreme
right-wing barbarous politics (authoritarianism) of Mass-Time.
4. From the right-wing civilized science
(materialism) of Time-Volume to the right-wing civilized religion
(nonconformism) of Space-Volume via the right-wing civilized economics
(capitalism) of Volume-Volume and the right-wing civilized politics
(parliamentarianism) of Mass-Volume .
5. From the left-wing
natural science (realism) of Time-Mass to the left-wing natural religion
(humanism) of Space-Mass via the left-wing natural economics (socialism) of
Volume-Mass and the left-wing natural politics (republicanism) of Mass-Mass.
6. To conceive of the Arts with regard to Space,
Time, Volume, and Mass ... on the following basis: art as the art form par
excellence of Space, and hence culture; music as the art form par
excellence of Time, and hence barbarism; literature as the art form par
excellence of Volume, and hence civilization; dance as the art form par
excellence of Mass, and hence nature.
7. Thus we could speak of the cultural art-form
of art in Space; the barbarous art-form of music in Time; the civilized
art-form of literature in Volume; and the natural art-form of dance in
8. To distinguish, with regard to art, the
Time-Space of 'scientific art' and the Volume-Space of 'economic art' from the
Mass-Space of 'political art' and the Space-Space of 'religious art', as one
would distinguish, say, carving from painting on the one hand, and sculpture
from drawing on the other hand.
9. To distinguish, with regard to music, the
Time-Time of 'scientific music' and the Volume-Time of 'economic music' from the
Mass-Time of 'political music' and the Space-Time of 'religious music', as one
would distinguish, say, Jazz from Classical on the one hand, and Pop from Folk
on the other hand.
10. To distinguish, with regard to literature, the
Time-Volume of 'scientific literature' and the Volume-Volume of 'economic
literature' from the Mass-Volume of 'political literature' and the Space-Volume
of 'religious literature', as one would distinguish, say, poetry from fiction
on the one hand, and drama from philosophy on the other hand.
11. To distinguish, with regard to dance, the
Time-Mass of 'scientific dance' and the Volume-Mass of 'economic dance' from
the Mass-Mass of 'political dance' and the Space-Mass of 'religious dance', as
one would distinguish, say, set dancing from ballroom dancing on the one hand,
and disco dancing from belly dancing on the other hand.
12. Dancing is the art form par
excellence of woman and literature the art form par excellence of
man, whereas music is the art form par excellence of the Devil, and art
the art form par excellence of God, whether in terms of science,
economics, politics, or religion.
13. From the 'scientific woman' of choreographic
realism to the 'religious woman' of choreographic humanism via the 'economic
woman' of choreographic socialism and the 'political woman' of choreographic
republicanism.
14. From the 'scientific man' of literary
materialism to the 'religious man' of literary nonconformism via the 'economic
man' of literary capitalism and the 'political man' of literary
parliamentarianism.
15. From the 'scientific Devil' of musical
naturalism to the 'religious Devil' of musical fundamentalism via the 'economic
Devil' of musical communism and the 'political Devil' of musical
authoritarianism.
16. From the 'scientific God' of plastic idealism
to the 'religious God' of plastic transcendentalism via the 'economic God' of
plastic corporatism and the 'political God' of plastic totalitarianism.
CYCLE SEVENTY-ONE
1. From the Devil's
music to God's art via man's literature and woman's dance, as from the
punishment of music to the grace of art via the criminality of literature and
the sin of dance.
2. To contrast the fall from scientific/economic
art to scientific/economic dance with the rise from scientific/economic music
to scientific/economic literature on the one hand, and the salvation of
political/religious dance to political/religious art with the damnation of
political/religious literature to political/religious music on the other hand.
3. That which respectively falls and rises is
germane, within scientific and economic parameters, to the Fallen and to the
Risen, whereas that which is respectively saved and damned is germane, within
political and religious parameters, to salvation and to damnation.
4. One can no more save that which has fallen
than damn that which has risen ... except that the Fallen pass through sin and
the Risen pass through crime.
5. Christ Himself was crucified as a common
criminal and rose from the dead into Purgatory, whence He was effectively
joined, on Earth, by nonconformists.
6. One can no more rise to Heaven than fall from
Hell. One can only fall from
scientific/economic Heaven to the scientific/economic World, and rise to
scientific/economic Purgatory from scientific/economic Hell. Damnation and salvation are quite otherwise.
7. He who would save from the
political/religious World to the political/religious Heaven is not of the
World, still less Purgatory, but a 'Child of Heaven' who has about as much in
common with the World as Saturn with the earth.
8. One is less of an outsider, in relation to
the World, as a solar Devil ... than as a Saturnalian God, since Saturn is
eight or nine time farther from the earth than the sun.
9. The World is first and foremost a place for
worldly people, who reflect the immediacy of the world in a way which no
outsider ever can, not even the least of outsiders, who are less diabolical and
solar than purgatorial and lunar.
10. Easier to be a man than
a Devil, but easier to be a Devil than a God vis-à-vis the womanly World.
11. One could speak of the mundane World as
existing under the purgatorial Overworld, while to either side of this
Overworld, behind and beyond it, are to be found the hellish Netherworld and
the heavenly Otherworld - the latter considerably harder of attainment than the
former!
12. If the goal of evolution is Heaven, then it is
indubitably at the World's expense, and hence the prevailing powers that
condition and dominate the lives of a majority of people, necessarily worldly,
on Earth. Yet Heaven, with its
Saturn-like distance from the world, is so tangential to mundane life ... that
only the most radical type of outsider (in relation to the World) could be
expected to champion it.
13. God is such an outsider, for whom the insiders
of this world are fleshy sinners whose mundane lives fall well-short of divine
grace, just as the earth falls well-short of Saturn. Verily, salvation is a tremendous leap for
anyone of the World/Mother to make, particularly with crime and punishment
lurking nearby, like the Moon/Son and the Sun/Father, obstacles, in a sense, to
the graceful beatitude of Saturn/the Holy Spirit of Heaven.
14. Ultimately, if Saturn/Heaven is to become more
the rule than the exception, then not only the Earth/World, but the Sun/Hell
and the Moon/Purgatory must be overcome and effectively neutralized, so that
their influence on humanity is reduced in proportion to the increase of
spiritual influence.
CYCLE SEVENTY-TWO
1. There is about my midi-system - and, I would
guess, midis in general - an unpleasantly open-society correlation ... with
upper-class, middle-class, and working-class parallels with regard to radio,
record deck, and tape deck respectively, which suggests the sort of
solar-lunar-mundane triplicity that must needs be 'overcome' and transcended
... if the classless salvation, in relation to this, of compact disc-players is
to come fully to pass (and not merely as a tangential aside to the
aforementioned powers).
2. L(ong) P(layer)s/record-players doth make
'pricks' of us all, whether wittingly or unwittingly, and should be avoided in
the interests of a more sinful adherence to tapes/tape decks as a precondition
of compact disc salvation in the classless Beyond.
3. That person whose hope is of the Beyond is of the World and its Mass, and can expect to be
saved from sin to grace through Messianic redemption when the time is ripe.
4. The salvation of sinners can only be
effected, ultimately, through the People democratically opting, under Messianic
auspices, for religious sovereignty and the right, thereby, to spiritual
self-realization in what I am wont to term a Social Transcendentalist Centre.
5. Social Transcendentalism would bring the
World to the grace of Heaven, if those who are of the World opt for religious
sovereignty when the opportunity arises - thereby being resurrected from the
sinful realm of Mass-Mass to the graceful realm of Space-Space, as from outer
positive nature to inner positive culture.
6. Once saved to the Heaven of religious
sovereignty, the People would never again have to bow down, in worshipful
subjection, before the false Gods of autocratic, democratic, and even
bureaucratic precedent. They would be
free of such idols for the truth of God within, the one true God, Who is One with the Holy Spirit of Heaven.
7. Only through the People's opting,
democratically and freely, for religious sovereignty ... can
the '
8. It is my hope and belief that, given ample
opportunity to comprehend the Truth (as expressed in these and other pages by
this writer), the People will rally to the cause of Social Transcendentalism
and thus opt to become religiously sovereign, abandoning the political,
economic, and judicial sovereignties of the republican World to the safe
keeping of he who would save them from worldly sin in order that they may enter
the heavenly Kingdom ... wherein only grace prevails - the grace, through
religious sovereignty, of the Holy Spirit of Heaven, which is One with true God
now and forever more, eternity without end, as proclaimed by His foremost
prophet and servant on Earth.
9. All great literary texts, alas, have an end,
and this one is no exception, even if it is my finest work to-date and a true
testimony to philosophical genius the likes of which the world has never known
before and, in all likelihood, will never know again, except it come from me! I have achieved what I set out to achieve,
namely the Truth, and it only remains now for the World to accept it and follow
me into the Beyond ... of divine grace, wherein the joy of Truth will reveal
the spirit of Heaven.