Op. 59
OCCASIONAL MAXIMS
Aphoristic Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
Aphs. 1–323
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1. Whether one's fate is to be damned to Hell by
the Devil in the punishment of time, or saved to Heaven by God in the grace of
space ... will depend on one's identification either as a criminal or a sinner.
2. Wealth is the crime of knowledge, power the
punishment of strength.
3. Fame is the sin of beauty, glory the grace of
truth.
4. To be damned from the purgatory of wealth in
the crime of knowledge to the hell of power in the punishment of strength.
5. To be saved from the world of fame in the sin
of beauty to the heaven of glory in the grace of truth.
6. A human being should be neither useful nor
useless, but beingfully at one with his self.
7. Art should be neither useful nor useless, but
a paradigm of being.
8. To be useful is to be
used, like an animal or a thing, for some purpose extraneous to one's self.
9. The users,
directors, exploiters of mankind are effectively devils who naturalistically
impose upon the real and/or material ... for their own selfish ends.
10. The useless is that
which, whether real or material, is no longer useful but not, on that account, beingful.
11. Unlike the Devil, God
has no desire to use anyone/anything, but an overwhelming desire, on the
contrary, to deliver people from use ... that they may become more genuinely beingful, and hence divine.
12. Most so-called human
beings are, in reality, creatures of use, whether directly, as
workers/manufacturers, or indirectly, as managers, directors, etc.
13. Culture, and hence art, begins where
philistinism, and hence craft, ends - in the rejection and transcendence of
use.
14. Films reflect the use-oriented philistinism of
the age, as actors and technicians combine together at the behest of the
directorial users, whose manipulation of real and material means ensures the
perpetuation of naturalistic ends.
15. Even so-called 'art films' are, in reality, a
philistine denial of art through useful craft.
16. One might argue that films reflect an
open-society pattern, basically pagan, of the upper-class exploitation of both
middle- and working-class elements, viz. directors manipulating both
technicians and actors.
17. Art is as much 'beyond the pale' of films ...
as a classless society would be beyond class-ridden societies.
18. There can be no true culture, and hence
religion, except in the context of a classless society. All class-ridden societies are fundamentally
philistine.
19. Culture is not about doing or taking or giving
... but about being, which is the basis of true wisdom.
20. Although most people look like human beings,
only that person is truly a human being who puts being above everything
else in his conduct of life.
21. A man who is truly a human being is a wise man
- in short, a philosopher.
22. One should be careful to distinguish between a
book and its content. Often content is
referred to as a 'book' when, in point of fact, books are, by definition,
rectilinear entities having a cover, a spine, binding, and pages.
23. Thus whereas the content of a book may vary
between any number of different genres, from novels and poems to essays and
maxims, the book itself will remain forever definable in terms of a rectilinear
phenomenon having pages and a cover.
24. It is my belief that books are relevant to the
middle class as phenomenal entities having a lunar or purgatorial correlation
germane to intellectual civilization.
25. Hence books are not, by
definition, of the mundane World but, rather, of the purgatorial Overworld, like Parliamentary Democracy (as against
Republicanism) and Nonconformism (as against
Humanism).
26. By contrast to books, tapes, whether audio or
video, are of the World, and thus have a mundane and republican correlation
germane to the Catholic working class, the working class, par
excellence, of the World.
27. There is only one medium beyond tapes, and
that is the medium of compact floppies and/or discs, as germane to a classless
Transcendentalism of otherworldly significance.
28. One could therefore speak, in relation to
literature, of word books, word tapes, and word discs, with books being middle
class, tapes working class, and discs classless.
29. A classless society would be one in which word
discs were the prevailing norm, so that people read via compact floppy and/or
CD-ROM rather than via books.
30. If books are middle class, then it seems to me
that films are upper class and effectively fundamentalist, correlating, so to
speak, with the diabolic Netherworld, in authoritarian fashion.
31. We could therefore add the concept of 'word
films' (talkies) to the other principal media of literary dissemination,
contrasting films with discs ... pretty much as we have already contrasted
books with tapes.
32. Whereas books tend to be damned to film, as
from phenomenal objectivity to noumenal objectivity,
tapes are logically entitled, it seems to me, to be saved to disc, as from
phenomenal subjectivity to noumenal subjectivity.
33. I would not wish to have any literary material
published in book form, least of all at the risk of being damned to film ... in
a sort of solar eclipse of the moon.
34. Although some of my work is on tape, the
greater part of it is on disc, where I have every intention of keeping it ...
pending the time when I shall arrange to have 'word discs' disseminated for
literary appreciation in the transcendental Beyond.
35. From the alpha of the word film to the omega
of the word disc via the alpha-in-the-omega of the word book and the
omega-in-the-alpha of the word tape.
36. From the hell of the word film to the heaven
of the word disc via the purgatory of the word book and the world of the word
tape.
37. From film punishment
to disc grace via book criminality and tape sin.
38. Both films and books are 'square', or
rectilinear, as befitting their objective nature, whereas both tapes and discs
are 'hip', or curvilinear, as befitting their subjective nature.
39. Since nature is essentially subjective, that
which goes against nature is knowledgeable if moderately objective and strong
if radically objective, both knowledge and strength having to do with a
capacity, on the part of their partisans, to go against nature and thus become
hard.
40. That which, as
knowledge, is relatively against nature is civilized, whereas that which, as
strength, is absolutely against nature is barbarous - the former appertaining
to crime and the latter to punishment.
41. The 'strong person' is only strong because he
has the ability to go against human nature to such a radical extent ... that he
becomes effectively diabolical, like a sort of Devil to a (knowledgeable)
person.
42. The 'strong person' lives with a proton bias,
the bias of all that is super-antinatural, whereas
the 'clever person' lives with a neutron bias, the bias of all that is antinatural.
43. By contrast, that which is of nature is beautiful
if moderately subjective and truthful if radically subjective, both beauty and
truth having to do with a capacity, on the part of their partisans, to flow
with nature and thus become soft.
44. That which, as beauty, flows relatively with
nature is natural, whereas that which, as truth, flows absolutely with nature
is cultural - the former appertaining to sin and the latter to grace.
45. The 'true person' is only true because he has the
ability to flow with human nature to such a radical extent ... that he becomes
effectively divine, like a sort of God to a (beautiful) person.
46. The 'true person' lives with a photon bias,
the bias of all that is supernatural, whereas the 'beautiful person' lives with
an electron bias, the bias of all that is natural.
47. From the absolute folly (noumenal
objectivity) of the 'strong person' to the absolute wisdom (noumenal
subjectivity) of the 'true person' via the relative folly (phenomenal objectivity)
of the 'clever person' and the relative wisdom (phenomenal subjectivity) of the
'beautiful person'.
48. Thus from the absolute folly of the Devil to
the absolute wisdom of God via the relative folly of man and the relative
wisdom of woman.
49. To distinguish the absolute folly of the 'will
to power' through strength from the relative folly of the 'will to wealth'
through knowledge.
50. To distinguish the relative wisdom of the
'will to fame' through beauty from the absolute wisdom of the 'will to glory'
through truth.
51. The 'will to glory' contrasts absolutely with
the 'will to power' as God with the Devil, or Heaven with Hell.
52. The 'will to fame' contrasts relatively with
the 'will to wealth' as woman with man, or the World with Purgatory.
53. Strength is the Devil, whose 'will to power'
is Hell, whereas truth is the God, whose 'will to glory' is Heaven.
54. Knowledge is the man, whose 'will to wealth'
is Purgatory, whereas beauty is the woman, whose 'will to fame' is the World.
55. Hot is the heart whose punishment is time,
while light is the lung whose grace is space.
56. Cold is the brain whose crime is volume, while
heavy is the womb whose sin is mass.
57. To be damned from the
crime of volume to the punishment of time, as from Purgatory to Hell.
58. To be saved from the
sin of mass to the grace of space, as from the World to Heaven.
59. The only time the
British get religious, after a fundamentalist fashion, is in relation to war.
60. The only time the Irish
get martial, after a realistic fashion, is in relation to religion.
61. Woman usually functions in a shadow-like
relationship to man - either negatively ... as his conscience, or positively
... as his id, depending on the context and the nature of the relationship.
62. Thus woman is either a brake or a spur to man,
whom she stalks in shadow-like relationships, whether or not with male consent.
63. Woman does not need male consent to establish
a relationship with a particular man; for her nature is such that she is
naturally led to establish relationships with men as a matter of sexual/social
necessity.
64. For woman, man is a
means to a higher end - the end, namely, of the child, in connection with which
we enter, if paradoxically, into the realm of moral necessity.
65. The child is, to
woman, a sort of embodiment of the Holy Ghost, and hence a godlike being to be
served and protected, if needs be, from the man (husband), whose standing, as
father, falls in proportion as the worshipful service of the child rises in his
mother's eyes.
66. Man subjugates woman superficially in sex, but
woman-as-mother subjugates man-as-father profoundly in maternalism,
as her love for the child grows at her husband's expense.
67. Whereas the child becomes Godlike in his
mother's eyes, the father, by contrast, assumes diabolical proportions to his
wife which may well result in his being shunned or ever spurned altogether ...
as mother and child draw closer together.
68. The atomic family is increasingly falling
victim to free-electron units comprised of mother and child.
69. This inevitably means that the children of
such free-electron relationships will grow up with a feminine bias
(irrespective of their sex) which, conventional education notwithstanding,
should make them more susceptible to post-atomic values.
70. Doubtless my own predilection for 'word discs'
is an example of post-atomic radicalism in regard to literature, which,
traditionally, has been dominated (and in some sense continues to be dominated)
by the liberal medium of books.
71. There is in me not the slightest ambition,
thank goodness, to be published in book format!
Rather, I look upon books (considered phenomenally) as outmoded products
relative to an intellectual - and therefore civilized - hegemony over the World
which, steeped in liberal values, will never do justice to truth.
72. For that ... a more
radical medium, such as parallels a spiritual 'bovaryization'
of the intellect, is called for, and such a medium can only be in the form of
computer discs, or compact floppies and/or CD-ROMs.
73. From the rectilinearity (relative to cover and paper) of books to
the super-rectilinearity (in screen absolutism) of
films, as from Purgatory to Hell.
74. From the curvilinearity (relative to twin spools) of tapes to the
super-curvilinearity (in disc absolutism) of discs,
as from the World to Heaven.
75. From the phenomenal
objectivity of book relativity to the noumenal
objectivity of film absolutism, as from man to the Devil.
76. From the phenomenal
subjectivity of tape relativity to the noumenal
subjectivity of disc absolutism, as from woman to God.
77. The type of writer
most germane to book relativity would have to be the novelist, or fiction
writer, while the type of writer most germane to film absolutism is the
dramatist.
78. The type of writer
most germane to tape relativity would have to be the poet, while the type of
writer most germane to disc absolutism is the philosopher.
79. From the
'will-to-wealth' knowledge of the novelist to the 'will-to-power' strength of
the dramatist, as from Purgatory to Hell.
80. From the
'will-to-fame' beauty of the poet to the 'will-to-glory' truth of the
philosopher, as from the World to Heaven.
81. From the phenomenal
objectivity of the novelist to the noumenal
objectivity of the dramatist, as from man to the Devil.
82. From the phenomenal
subjectivity of the poet to the noumenal subjectivity
of the philosopher, as from woman to God.
83. The novelist is
damned by film, as the brightness of the sun eclipses the dimness of the moon.
84. The poet is saved by
disc, as the heaviness of the earth is transcended by the lightness of the
Beyond.
85. As knowledge leads to
strength (and ignorance to weakness), so beauty leads to truth (and ugliness to
illusion) - the relativity of novelist and poet eclipsed and transcended,
respectively, by the absolutism of dramatist and philosopher.
86. Whereas the philosopher is the wisest of
writers because noumenally subjective, the dramatist
is the most foolish of writers because noumenally
objective.
87. By contrast, the poet is relatively wise
because phenomenally subjective, while the novelist is relatively foolish
because phenomenally objective.
88. One could speak of the relative evil
(knowledge) of the novelist and the absolute evil (strength) of the dramatist
on the masculine and diabolic sides, respectively, of the moral divide, but,
conversely, of the relative good (beauty) of the poet and the absolute good
(truth) of the philosopher on the feminine and divine sides, respectively, of
the moral divide.
89. Hence whereas novelists and dramatists are
manifestations of objective evil, poets and philosophers are manifestations of subjective
good - the former in each pair relatively and the latter ... absolutely.
90. To be resurrected,
via the Second Coming, from the beauty of poetry to the truth of philosophy, as
from the World to Heaven.
91. A world ripe for salvation would be none too
partial towards novelists and dramatists, viz. books and films, but would be
entrenched in the poetry of tapes.
92. From the crime of
fiction to the punishment of drama, as from volume to time.
93. From the sin of
poetry to the grace of philosophy, as from mass to space.
94. From the crime of writing (fiction) to the
punishment of speaking (drama), as from knowledge to strength.
95. From the sin of
reading (poetry) to the grace of thinking (philosophy), as from beauty to
truth.
96. From the hell of dramatic speech to the heaven
of philosophic thought via the purgatory of novelistic writing and the world of
poetic reading.
97. The crime novelist is the writer per se,
the one who is most attuned to the criminality of fiction, writing, etc.
98. To be damned from the phenomenal objectivity
of the written word (fiction) to the noumenal
objectivity of the spoken word (drama).
99. To be saved from the phenomenal subjectivity
of the read word (poetry) to the noumenal
subjectivity of the thought word (philosophy).
100. When the read word (of poetry) is taped, it is
listened to by those of the World who have an interest in poetry. This is not the same, however, as to hear,
say, dramatic speech. Listening is
objective, and follows from the phenomenal subjectivity of the read word. Hearing, by contrast, is subjective, and
follows from the noumenal objectivity of the spoken
word. I hear what is spoken to me. I listen to what is read.
101. Hearing is the subjectivity of Hell, listening
… the objectivity of the World, both of which are necessarily subordinate to
speaking and reading respectively.
102. To hear what is spoken
is to receive subjectively what is conveyed objectively; conversely, to listen
to what is read is to receive objectively what is conveyed subjectively.
103. Hence the attraction of opposites ... as
speaking objectively calls forth hearing subjectively,
and reading subjectively calls forth listening objectively.
104. Seeing is subjective, and follows from the
phenomenal objectivity of the written word.
Looking, by contrast, is objective, and follows from the noumenal subjectivity of the thought word. I look at, or reflect upon, what is
thought. I see what is written.
105. Looking is the objectivity of Heaven, seeing …
the subjectivity of Purgatory, both of which are necessarily subordinate to
thinking and writing respectively.
106. To look at, or
examine, what is thought is to perceive objectively what is conceived
subjectively; conversely, to see what is written is to perceive subjectively
what is conceived objectively.
107. Hence, once again, the
attraction of opposites ... as thinking subjectively calls forth looking
objectively, and writing subjectively calls forth seeing objectively.
108. The poet has a better understanding
of the philosopher, and hence of philosophy, than ever the novelist or
dramatist would have. Hence
Coleridge, Baudelaire, Oscar Wilde, Jim Morrison, etc.
109. Conversely, the novelist has a better
understanding of the dramatist, and hence of drama, than ever the poet or
philosopher would have. Hence J. B. Priestley, Lawrence Durrell, Camus, Sartre, etc.
110. The poetic
philosopher, viz. Nietzsche, is the lowest type of philosopher, and the
philosophic poet, viz. Eliot, the highest type of poet. (Nevertheless the lowest type of philosopher
is still superior to the highest type of poet.)
111. Conversely, the novelistic dramatist, viz.
Shaw, is the lowest type of, dramatist, and the dramatic novelist, viz. Greene,
the highest type of novelist.
(Nevertheless the lowest type of dramatist is still superior to the
highest type of novelist.)
112. From the literary
barbarism of drama to the literary culture of philosophy via the literary
civilization of fiction and the literary nature of poetry.
113. A society rooted in drama will generally spurn
philosophy, just as a deeply philosophical society will tend to steer clear of
drama.
114. Where drama is king, then philosophy will be
effectively 'beyond the pale', and therefore a sort of outcast, to be derided
by the literary establishment.
115. Fiction and poetry are always possible and even
laudable in a society rooted in drama, provided they remain deferential to the
prevailing literary genre, like middle- and working-class elements vis-à-vis
the upper class.
116. The philosopher, who is a classless individual,
cannot expect any encouragement from the class-bound status quo, since he is a
living refutation of everything for which it stands and a threat, implicitly if
not explicitly, to its class-ridden values.
117. That which is not cultural is philistine ... in
one degree or another. Hence nature, and thus poetry, in relation to culture, and thus
philosophy.
118. That which is not civilized is barbarous in one
degree or another. Hence
supernature, and thus drama, in relation to
civilization, and thus fiction.
119. Philistinism is to culture what barbarism is to
civilization - its natural alternative.
120. Philistinism, or nature, stands to culture as
sin to grace.
121. Barbarism, or supernature,
stands to civilization as punishment to crime.
122. The philistine writer,
or poet, stands to the cultural writer, or philosopher, as woman to God, or the
World to Heaven.
123. The civilized writer,
or novelist, stands to the barbarous writer, or dramatist, as man to the Devil,
or Purgatory to Hell.
124. The philistine writer
shares in common with the cultural writer a subjective bias, albeit one that,
in his case, is phenomenal rather than noumenal, and
hence of a mundane character.
125. The civilized writer shares in common with the
barbarous writer an objective bias, albeit one that, in his case, is phenomenal
rather than noumenal, and hence of a purgatorial
character.
126. The philistine writer,
or poet, is less good, morally considered, than the cultural writer, or
philosopher, but is nevertheless not evil.
127. The civilized writer,
or novelist, is less evil, morally considered, than the barbarous writer, or
dramatist, but is nevertheless not good.
128. Morally considered, the philistine writer ranks
higher, in the sight of God, than the civilized one, since the relative
goodness of phenomenal subjectivity is closer to the absolute goodness of noumenal subjectivity than ever the relative evil of
phenomenal objectivity could be (obvious joke!).
129. Hence the poet is
preferable, in the sight of God, to the novelist, as is woman to man, and
nature to civilization.
130. Sin is philistine, but philistinism is
preferable, in the sight of God, to civilized criminality. In fact, logic compels one to confess that
there is no evil in sin, only in crime and, to a greater extent, punishment.
131. God can save the poet ... to heavenly
philosophy, but neither the novelist nor the dramatist can be saved, since
salvation is from a lower good to a higher good, as from phenomenal to noumenal subjectivity, not from evil, whether phenomenally
or noumenally objective, to good.
132. Of course, the novelist can 'convert', if not
to poetry ... then at least to short stories, the 'bovaryization'
of fiction relative to the World, and thus 'lie down with the (poetic) lamb'.
133. Doubtless such a literary 'bovaryization'
is the masculine, and therefore Catholic, form of the World, in contrast to the
masculine per se, and therefore Protestant, form of the purgatorial Overworld, viz. the novel.
134. A truly, or absolutely, good society would, in
affirming philosophy, be one without a conscious commitment to both novels and
plays, and therefore one in which neither novelists nor dramatists
existed. Indeed, it is unlikely that
even poets would exist in such a society!
135. Nevertheless a relatively good society, centred
in the Beautiful, would have no shortage of poets or, for that matter,
short-story writers, since both nature and a natural version of civilization
would take precedence over everything else, including, though not necessarily
excluding, civilization itself.
136. Historically, it could be said that cultural
peoples, like the Greeks, Chinese, and Catholic Irish, tended to regard outsiders,
though particularly invaders, as barbarians, the noumenal
opposite of themselves, whereas civilized peoples, like the English, Romans,
and Spanish, tended to regard outsiders, though particularly the colonized, as
natives, the phenomenal opposite of themselves.
137. Hence whereas the noumenal
axis, as it were, threw up a cultural/barbaric antithesis, the phenomenal axis,
by contrast, gave rise to a civilized/native antithesis.
138. Ireland affords us an example of a cultural
people who were first invaded by barbarians, viz. Vikings, Danes, etc., and
then 'nativized' by ensuing invasions of civilized
peoples, like the Normans and English.
Thus were a cultural people first of all weakened and then brought low
by, respectively, barbarous and civilized peoples, the latter of whom continued to dominate them for several centuries.
139. Since nature can lead to culture, as beauty to
truth, we have no reason to doubt that the Catholic Irish, still effectively
'bogged down' in natural sin, can be saved to culture in due course, returning,
via the Second Coming, to their rightful inheritance as Children of God, albeit
in a culture far superior to the historical one!
140. If short stories are the 'bovaryization'
of fiction relevant to the World, then prose poems are arguably the 'bovaryization' of poetry relevant to the purgatorial Overworld, the realm ordinarily associated with novels.
141. Nietzsche affords us a poignant example of a
Protestant philosopher (Lutheran) in decadent motion towards the hell of religious
fundamentalism, his 'will to power' a tragic testimony to diabolical delusion
in the worship of strength.
142. Schopenhauer was even more decadent, in some
respects, than Nietzsche, though less in regard to religious fundamentalism
than with reference to the scientific idealism of oriental mysticism, with its
cosmic pantheism. In this respect,
Schopenhauer and Nietzsche were poles apart.
143. Given Nietzsche's adulation of barbarism in an
affirmation of the 'will to power' through strength, there can be no question
that his concept of the Superman was a projection less of God than of the
Devil, and thus his 'Great Noontide' confirms a susceptibility to pagan
metaphors which 'flies in the face' of all that is good and holy, marking him
down as a male chauvinist product of German fundamentalism.
144. To deny the 'will to fame' through beauty ...
in order to affirm the 'will to glory' through truth, the only form of
self-denial that is necessary, and indeed possible, to the World, woman, the
poet, etc., if affirmation of the noumenal self, or
spirit, is to take its place ... as the Holy Spirit of Heaven.
145. On the other hand, one cannot deny the
phenomenal self unless one is already partial to it ... in worldly sin. That man who is more into the phenomenal
not-self ... of the 'will to wealth' through knowledge ... is simply not in a
position to deny the phenomenal self, and, unless he converts from the one to
the other, abandoning the realm of overworldly crime,
he may risk damnation to the hell of the noumenal
not-self, wherein the 'will to power' through strength is the prevailing and
presiding element, consigning him to the punishment of time.
146. A concrete example (there are many that could
be given) of the 'will to wealth' through knowledge leading, in due course of
damnation, to the 'will to power' through strength: the novelist whose novel is
adapted to film, becoming the victim of the noumenal
not-self ... as dramatic considerations take precedence over narrative ones in
the unfolding of his literary punishment, Hell overtaking Purgatory as the book
is eclipsed by the film. Such a
diabolical fate is the common reward of countless novelists, and all because,
as fiction writers, they pertain to the phenomenal not-self and are accordingly
fit prey for the Devil.
147. What usually befalls novelists is much less
likely to befall short-story writers, and almost never happens to poets ...
given their affiliation to the World and consequent identification, through
phenomenal subjectivity, with the phenomenal self.
148. As to film-writers and dramatists in general,
they are already, and by choice, given to the noumenal
not-self, and can therefore hardly be regarded as having been damned to the hell
of the 'will to power' through strength ... after the fashion of a novelist or
other purgatorial type. On the contrary,
they are the devils of literature, who are at one with their confinement in the
punishment of time, the writers of a diabolical dispensation, as objective as
it is possible for such people to get.
149. By contrast, philosophers, being literary gods,
are (or should be) as subjective as it is possible for writers to be, since
they relate to the noumenal self, and in that self,
the true self of the spirit, is to be found the noumenal
subjectivity of the 'will to glory' through truth.
150. Just as the Devil reveals himself or, rather,
his noumenal not-self through drama, so God reveals
his noumenal self through philosophy - the former absolutely
evil and the latter absolutely good. In between come the relative evil and good of
man and woman respectively, the former revealing his phenomenal not-self
through fiction, the latter revealing her phenomenal self through poetry, and
this despite the apparent gender of the novelist or poet (assuming that men are
no less capable, if natural, of exploring their feminine side, or phenomenal
self, through poetry ... than women are capable, if civilized, of exploring
their masculine side, or phenomenal not-self, through narrative fiction).
151. No less than the genuine novelist is masculine,
the genuine poet is feminine - the former given to the 'will to wealth' through
knowledge, the latter given to the 'will to fame' through beauty. Hence not only is this a distinction, by and
large, between men and women; it is a distinction, of necessity, between
relative (phenomenal) evil and relative (phenomenal) good, the objectivity of
fiction and the subjectivity of verse.
152. Such a distinction is rather akin, in realistic
terms, to that between, say, radios and tape-decks/tapes, and contrasts with
the comparatively dramatic/philosophic distinction, amounting to a
diabolic/divine dichotomy, between, say, televisions and computers.
153. When one considers sports, the great majority
of which involve either knock-out or league competitions (and often, as in the
case of football and cricket, both types of competition), it is evident that
the prevailing tendency is the 'will to power' through strength, a will aided
and abetted by the 'will to wealth' through knowledge of the businessman in
whose pay the great variety of contemporary 'gladiators' do battle.
154. Thus barbarism and civilization combine to
seduce the masses from their subjective nature to a superficially objective
acquiescence in the competitive spectacles which dominate our time.
155. With the sun and the moon riding high in
contemporary open societies, it is as though television and radio were in
conspiracy against the World, nature, woman, etc. in the dissemination, through
objective evil, of barbarous and civilized values, thereby affirming the 'will
to power' through strength (television) and the 'will to wealth' through
knowledge (radio), while effectively trampling subjectivity underfoot.
156. When the 'will to fame' through beauty is
taken-over by knowledge, as often happens these days, it is not long before it
is 'sold down river' to strength, whence it is twisted and corrupted to suit
the noumenal objectivity of the barbarous context in
question, and accordingly rendered subject to the 'will to power'. Thus ensue all manner of charts, tables,
awards, sales figures, publicity stunts, etc. which drive the 'nail into the
coffin' of beauty, giving the Devil the last laugh, since what was once half
alive soon becomes completely dead.
Strength is the death of the artist, just as the Father is the death -
and implicit refutation - of God.
157. The twentieth century was the age, effectively superpagan, of time, strength, the heart, the soul, the Father,
the Devil, power, light, fire, etc., and thus the rejection of everything that
is genuinely good and holy. Only fools
could possibly be happy (assuming 'happy' is really the word) in such an age;
for it is one in which the folly of evil is everywhere enthroned in objective
defiance of subjective good, with the moon and the sun 'riding high' in
unfettered heathen defence of profane values.
The Devil is free to do, man is free to take, and woman is bound to give. In such an age, it is impossible for God to
be!
158. Not until the civilized lion lies down with the
natural lamb ... in lamb-like harmony with the World ... will there be any
possibility of a cultural superlamb in the heavenly
Beyond. In the meantime, the civilized
lion will always be in the shadow of the barbarous superlion
that reigns in Hell through the strength of its 'will to power'.
159. Some people think that being follows from
doing, or glory from power, so that what one is will be conditioned, in
large part, by what one does. My
answer to them is that such being is akin to the light from an electric Fire -
a mere aside to its fiery essence. Hence
the 'glory' of a football team that parades the FA Cup before its fans. Such a team knows the being that comes from
winning the Cup, but such being is merely the aside to the doing which, through
strength, led to a successful resolution of the 'will to power'.
160. Speaking analogically, one could say that the
being/glory aside to a doing/power will is the being/glory of the Devil, like
the light from an electric fire, and that only a fool would mistake or confound
such a spurious Heaven with that genuine Heaven which, in the circumstances of
a diabolic hegemony, will remain 'beyond the pale' of the existing order,
scarcely perceptible to the mind accustomed to being through doing, or glory
through power.
161. And yet, even people rooted in the soul have a
spirit of sorts, and not merely in terms of an aside to their soul, but
independently of emotional will. Even 'human
doings' are capable, now and again, of becoming human beings, not human doings
with a beingful aside, but genuine human beings who
do nothing.
162. In contrast to the mini-being that follows from
a maxi-doing, we must reserve to genuine human beings a mini-doing that follows
from a maxi-being, the mini-doing, it may be, of breathing in regard to the
techniques of meditation, which may well seem akin to the heat aside from an
electric light, the small power that emanates from a large glory, the soulful
accompaniment to a spiritual glow. It is
in doing-through-being, or power-through-glory, that God is manifested to us,
whose radiant smile is the smile of Heaven itself, blissfully transported on a
wave of sanctified air.
163. To contrast the
divinity, in noumenal subjectivity, of the Holy
Spirit of Heaven with the devility, in noumenal objectivity, of the Holy Soul of Hell (the
Father), as one would contrast truth with strength, or glory with power.
164. To contrast the
femininity, in phenomenal subjectivity, of the Holy Will of the World (the
Mother) with the masculinity, in phenomenal objectivity, of the Holy Mind of
Purgatory (the Son), as one would contrast beauty with knowledge, or fame with
wealth.
165. To contrast the absolute religious evil of
strength with the absolute religious good of truth, power with glory, as one
would contrast the Devil with God, or the Holy Soul of Hell (the Father) with
the Holy Spirit of Heaven.
166. To contrast the relative religious evil of
knowledge with the relative religious good of beauty, wealth with fame, as one
would contrast man with woman, or the Holy Mind of Purgatory (the Son) with the
Holy Will of the World (the Mother).
167. The Holy Spirit of Heaven as the 'will to
glory' through truth, the perfect inner form which is only possible on the
basis of a concentrated awareness of the spirit upon the air which sets it free
of earthly attachments and carries it joyfully aloft to a transcendence
supreme.
168. The spirit which is aware of itself in relation
to the (lightness of) inner air is freed from earthly attachments and rendered
truly divine.
169. Without air there is
no spirit, nor can there ever be. Hence
there is no spirit where air is absent, as in cosmic space.
170. That man who realizes the connection between
his spiritual self and the air he breathes ... ceases to take air for granted,
but realizes that without it there could be no divinity, nor any divinity where
air was not. Hence the
absence of divinity from cosmic space.
171. The Holy Spirit of
Heaven, as the 'will to glory' through truth, contrasts absolutely with the
Holy Soul of Hell, as the 'will to power' through strength.
172. The Holy Will of the
World, as the 'will to fame' through beauty, contrasts relatively with the Holy
Mind of Purgatory, as the 'will to wealth' through knowledge.
173. Holiness can be 'good' or 'evil', subjective or
objective, depending whether it is relative to truth and beauty on the one
hand, or to strength and knowledge on the other hand.
174. When holiness is 'good' it is either of the
Holy Spirit ... (absolute) or of the Mother (relative). When holiness is 'evil' it is either of the
Father (absolute) or of the Son (relative).
175. Religious good begins with the Mother and ends with
the Holy Spirit ... thereby progressing from beauty to truth, or perfect outer
form to perfect inner form, the former feminine, the latter divine.
176. Religious evil begins with the Son and ends
with the Father ... thereby regressing from knowledge to strength, or imperfect
inner content to imperfect outer content, the former masculine, the latter
diabolic.
177. To be saved from the
sin of beauty to the grace of truth, thereby passing from the World to Heaven
or the Mother to the Holy Spirit.
178. To be damned from the
crime of knowledge to the punishment of strength, thereby passing from
Purgatory to Hell or the Son to the Father.
179. One should never confound religious good and
evil, whether relative or absolute, with scientific good and evil.
180. To contrast the absolute scientific evil of
weakness with the absolute scientific good of illusion, impotence with shame,
as one would contrast the Antidevil with the Antigod, or the Clear Fire of Time (Satan) with the Clear
Light of the Void (Jehovah).
181. To contrast the relative scientific evil of
ignorance with the relative scientific good of ugliness, poverty with
obscurity, as one would contrast Antiman with Antiwoman, or the Clear Water of Volume (Antichrist) with
the Clear Earth of Mass (Antivirgin and/or Cursed
Whore).
182. One could speak of the Clear Light of the
Void/Space as the 'antiwill to shame' through
illusion, in contrast to the Clear Fire of Time as the 'antiwill
to impotence' through weakness.
183. Likewise, one could speak of the Clear Earth of
Mass as the 'antiwill to obscurity' through ugliness,
in contrast to the Clear Water of Volume as the 'antiwill
to poverty' through ignorance.
184. Add 'inner' to antiwill
... and one has the economic parallels to the scientific positions.
185. Add 'outer' to will ... and one has the
political parallels to the religious positions.
186. Like holiness,
clearness can be either 'good' or 'evil', subjective or objective, depending
whether it is relative to illusion and ugliness on the one hand, or to weakness
and ignorance on the other hand.
187. When clearness is 'good' or, more specifically,
'antigood' ... it is either of the Clear Light ...
(absolute) or of the Clear Earth ... (relative). When clearness is 'anti-evil' it is either of
the Clear Fire ... (absolute) or of the Clear Water ... (relative).
188. Scientific 'antigood'
begins with the Clear Light ... (absolute) and ends with the Clear Earth ... (relative), thereby regressing from illusion
to ugliness, or the least perfect inner form to the least perfect outer form,
the former 'antidivine' and the latter 'antifeminine'.
189. Scientific 'anti-evil' begins with the Clear
Water ... (relative) and ends with the Clear Fire ... (absolute), thereby
progressing from ignorance to weakness, or the most imperfect inner content to
the most imperfect outer content, the former 'antimasculine'
and the latter 'antidiabolic'.
190. To fall from the antigrace of illusion to the antisin
of ugliness, thereby passing from Antiheaven to the Antiworld, or the Antispirit
(Jehovah) to the Antivirgin (Cursed Whore).
191. To rise from the
anticrime of ignorance to the antipunishment of
weakness, thereby passing from Antipurgatory to Antihell, or the Antison (Antichrist)
to the Antifather (Satan).
192. Virtue and vice have
less to do with holiness or clearness as such ... than with subjectivity and
objectivity, being, in effect, alternative terms for 'good' and 'evil'.
193. Hence we should
distinguish between the religious virtues of beauty and truth in relation to
the Mother and the Holy Ghost, but ... the religious vices of strength and
knowledge in relation to the Father and the Son.
194. Likewise, we should distinguish between the
scientific virtues or, more correctly, antivirtues of
illusion and ugliness in relation to the Antispirit
and the Antimother, but ... the scientific antivices of ignorance and weakness in relation to the Antison and the Antifather.
195. We should also distinguish, in relation to
politics, between the outer virtues of outer beauty and truth in relation to
the Outer Mother and the Outer Spirit, but ... the outer vices of outer
strength and knowledge in relation to the Outer Father and the Outer Son.
196. Likewise, in relation to economics, between the
inner antivirtues of inner illusion and ugliness in
relation to the Inner Antispirit and the Inner Antimother, but ... the inner antivices
of inner ignorance and weakness in relation to the Inner Antison
and the Inner Antifather.
197. Whereas the political positions are
characterized by unholiness in relation to the
'outer', the economic positions are characterized by unclearness in relation to
the 'inner'.
198. In relation to unholiness,
holiness is of course 'inner'. Hence to
distinguish between, say, the Unholy Spirit of Outer Heaven and the Holy Spirit
of Inner Heaven.
199. In relation to unclearness, clearness is of
course 'outer'. Hence to distinguish
between, say, the Unclear Light of Inner Space and the Clear Light of Outer
Space (the Void).
200. Generally I leave the 'outer' standings of the
scientific positions, together with the 'inner' standings of the religious
positions, implicit, in order to avoid or, at any rate, reduce confusion. Nevertheless the explicit 'inner' standings
of the economic positions do not reflect a superior status over the implicit
'outer' standings of the scientific positions, since the 'unclear' is ever
inferior, judged objectively, to the 'clear'.
201. Just so, the 'unholy' is ever inferior, in
subjective terms, to the 'holy', since the explicit 'outer' standings of the
political positions do not reflect a superior status to the implicit 'inner'
standings of the religious positions.
202. One should not imagine that my use of the term or,
rather, prefix 'anti', as in 'antispirit' or 'antivirtue', implies that which is against the noun being
qualified - say, spirit or virtue, as in 'anti-spirit' or 'anti-virtue'. On the contrary, such a prefix is indicative
of the negative mode of spirit, virtue, goodness, etc., as relevant to a
scientific and/or economic position.
Hence my description of the Clear Light ... as 'antigood'
does not signify that the Clear Light ... is against goodness and therefore
evil. It simply indicates the negative mode
of goodness, as germane to the least perfect inner form.
203. Virtue/antivirtue is
always perfect, from least to most via less and more, whereas vice/antivice is always imperfect, from most to least via more
and less. This is because perfection,
like virtue, has to do with form, whereas imperfection, like vice, is a
manifestation of content - the former subjective and the latter objective. The Devil, like man, is imperfect in his
content, while God, like woman, is perfect in his form. And this irrespective of whether we are
considering the negative or positive modes of devility
and divinity, in relation, as already discussed, to science and religion. It is also of course applicable to the
economic and political positions in between.
204. The moral imperfections of the Father and the
Son contrast with the moral perfections of the Mother and the Holy Spirit ...
as content with form, particles with wavicles,
objectivity with subjectivity, evil with good, vice with virtue, folly with
wisdom, and other such equivalent distinctions.
205. The conceptual content (internal) of the Son
contrasts, relatively, with the perceptual form (external) of the Mother, while
the perceptual content (external) of the Father contrasts, absolutely, with the
conceptual form (internal) of the Holy Spirit.
Internal imperfection is vis-à-vis external perfection, and external
imperfection is vis-à-vis internal perfection.
206. The internal
manifestation of external perfection, or beauty, is confidence. Conversely, the external manifestation of
internal perfection, or truth, is calmness.
207. The external
manifestation of internal imperfection, or knowledge, is sobriety. Conversely, the internal manifestation of
external imperfection, or strength, is pride.
208. The conceptual anticontent
of the Antison contrasts, relatively, with the
perceptual antiform of the Antimother,
while the perceptual anticontent of the Antifather contrasts, absolutely, with the conceptual antiform of the Antispirit. Inner anti-imperfection
vis-à-vis outer antiperfection and outer
anti-imperfection vis-à-vis inner antiperfection.
209. The internal
manifestation of external antiperfection, or
ugliness, is shyness. Conversely, the
external manifestation of internal antiperfection, or
illusion, is agitation (brightness).
210. The external
manifestation of internal anti-imperfection, or ignorance, is insobriety. Conversely, the internal manifestation of
external anti-imperfection, or weakness, is humiliation.
211. Such distinctions, here applicable to religion
and to science respectively, also apply, albeit more relatively, to the
economic and political positions in between, where we are conscious of explicit
'inner negative' and 'outer positive' options, viz. inner Antison
and outer Son in regard to (inner) ignorance and (outer) knowledge. And so on.
212. Because form is qualitative and content
quantitative, the former appertaining to wavicle
perfection and the latter to particle imperfection, it is not possible to
evaluate the one from the standpoint of the other - say, beauty from the
standpoint of knowledge, or truth from the standpoint of strength. That is why any attempt to quantify a
qualitative attribute like beauty is bound to fail, since beauty must forever
remain unquantifiable in view of its subjective quality. Worse, such a procedure, as in the case of
so-called 'beauty contests', is an insult to the subject of quantification, in
this case woman, since an effective subversion of the qualitative from a
masculine, and therefore quantitative, point of view. In attempting to quantify beauty, man shows
disrespect for the qualitative, which is but a
reflection of the subservience in which woman, and hence the World, has
traditionally been held.
213. It would be no less absurd for the Devil to
judge God from his quantitative point of view ... than (it is) for man to judge
woman on such a basis, overlooking or ignoring the threat to her self-respect
which such a paradoxical procedure implies.
Doubtless women are far less inclined to judge each other on
quantitative terms ... where beauty is concerned!
214. The genuine aesthete is one for whom form takes considerable precedence over content in the
execution of his/her art. In fact, the
more form and the less content ... the greater the artist.
215. Art, and therefore beauty, ends where religion,
and hence truth, begins - in the most perfect inner form. Beauty is no more truth ... than art is
religion or woman ... God. Beauty, like art,
will have to be vanquished by truth, if Heaven is to replace the World and religion come into its own on the most perfect internal
terms.
216. The philosopher is the
only writer, or literary figure, who stands beyond the World ... like God
beyond woman or religion beyond art, transcending beauty in his commitment to
truth. Whereas the poet is an artist,
the literary artist par excellence, the philosopher is a
deist, a believer in his own inner divinity and consequent right to enlighten.
217. Just as only the masculinity of phenomenal
objectivity can be damned to the Devil, the diabolic realm of noumenal objectivity, so only the femininity of phenomenal
subjectivity can be saved to God, the divine realm of noumenal
subjectivity. Hence whilst it would not
be true to say that man is the Devil or woman ... God, nonetheless it is much
more likely that man will be damned to the Devil and woman saved to God than
vice versa, since the masculine generally predominates in men and the feminine
in women.
218. An androgynous balance between masculinity and
femininity notwithstanding, man is by definition that which is more masculine
than feminine, and woman, by contrast, that which is more feminine than
masculine. In the one case, the relative
imperfection of internal content preponderates over the relative perfection of
external form; in the other case, the relative perfection of external form
preponderates over the relative imperfection of internal content. Woman is indeed man's 'better half', though
her perfection, being external, is of sin in the 'will to fame/fulfilment'
through beauty, rather than, like man, the imperfection of crime in the 'will
to wealth' through knowledge, which, being internal, panders to the masculine
delusion of moral superiority - a delusion institutionalized by the Christian
Church, particularly in its nonconformist manifestation, through the person of
Christ, the Man-God whose defiance of woman, and hence the World, leads back
towards the Father and the punishing Fundamentalism of a 'will to power'
through strength. In other words, to
that which, as the religious Devil, is the furthest removed from the graceful
Transcendentalism of the 'will to glory' through truth, the absolute salvation
in the most perfect inner form of religious God, which I have termed and
maintain to be the Holy Spirit of Heaven.
219. Those who have said: 'No man comes to the
Father except through the Son' spoke rightly; for, indeed, the Father is where
the Son can and does lead to, as Purgatory is eclipsed by Hell. What I say, however, is this: 'No woman comes
to the Holy Spirit ... except through the Mother, as the World is transcended
by Heaven.' I do not say 'man'; for that
would be a contradiction in terms and could also be taken to imply that Heaven
can be achieved via the World, i.e. through sex, which is anything but the
case, since sex is of the World. No, I
say 'woman', or those for whom the feminine takes precedence over the
masculine, phenomenal subjectivity over phenomenal objectivity, perfect external
form over imperfect internal content. To
approach the noumenal subjectivity of God ... one
must first of all be phenomenally subjective.
For only then can one be saved from the sinfulness of one's worldly
status to the grace of the heavenly Beyond, becoming
divine. And this can only happen via the
Second Coming, not via the Son or any other manifestation of purgatorial
aloofness all too capable of degenerating towards the Father. For wherever the Father is, salvation is not
to be found. Only damnation ... in the
Fundamentalism of the heart's passion!
220. When the Church claims that 'Christ saves', one
has good reason to be sceptical if not deeply cynical. For where the Church is, there, too, stands
the Father, and where the Father is ... there can be no salvation but only
damnation, the damnation of Purgatory to Hell, of the intellect to the soul,
the brain to the heart, the Son to the Father.
Hence anyone who accepts Christ through the Church also accepts, later
if not sooner, His Father, and is accordingly damned to the Fundamentalism of
the 'will to power' through strength.
The Church is a lie, and anyone who accepts this lie, the lie that
'Christ saves', will never know the truth, but continue
to flounder in the moral evil of Father-dominated religion.
221. Of course, the
original Christ and the 'Church Christ' are not identical, nor could they ever
be so! The original Christ said that
anyone who wished to follow him into the 'Kingdom Within' would have to abandon
father, mother, sister, brother, etc., and live only for and in the self. The 'Church Christ', by contrast, is
surrounded and even dominated by the Father and/or Mother, depending on His
denomination. Consequently, He does not
stand out as a particularly good example of spiritual freedom.
222. But what of the Second
Coming, or he who regards himself in such a Messianic light, without making the
silly mistake of imagining that he is literally Christ, or that Christ will
literally return to the World? Such a man
likes to think that the historical Christ was 'forsaken' by the Father for
having effectively turned against the Father (or was it the Creator/Jehovah?)
in his advocacy of the 'Kingdom Within', and thus his resurrection - which of
course this man regards in metaphorical terms - was accordingly not back to the
Father but on towards the Holy Spirit in what could (again metaphorically) be
regarded as a clean break with everything cosmic or fundamentalist or
Creator-based. Now if this Christ were
literally to return to the World as the Second Coming, he would come not in the
Father's name, as he originally came, but in the name of the Holy Spirit, from
whence he had returned to the World with the express purpose of saving it to
the Heaven which he had known, and known, moreover, in defiance of and
opposition to the Father.
223. Now, naturally, such a literal Christ will not
and cannot return; for metaphors and factual reality are two entirely different
things. But - and this is the crucial
point! - he who loosely corresponds to a Second Coming knows himself, with good
reason, to be unequivocally affirmative of the Holy Spirit, and thus akin to
one who has dallied long in a realm which is as far removed from the Father ...
as it is possible to be. Such a man
says: 'One cannot achieve salvation except through me, since I lead you not
back to the Father but on ... from the Mother ... to the Holy Spirit of Heaven,
the definitive divinity of a being supreme.
No 'Church Christ' can do this, which is precisely why you have need of
a Second Coming if you are to be saved to the heavenly Beyond.
224. Ironically, Christianity, or the Church
Fathers, had need of the Father as a platform from which to launch Christ into
the world, since He would not have stood out from men as a deity had He not
been 'blessed' with providential sanction.
But, in reality, the historical Christ was a 'naughty boy' who
effectively rejected His Father in pursuance of the 'Kingdom Within', the '
225. So there is, or rather was, a certain logic to
the concept of the Crucified Christ being 'forsaken' by the Father, since he
had effectively broken with the 'Kingdom Without' and thus could not expect to
return to it. That is why Christ was
significant. Such a man offers one hope
of a better world, a world owing nothing to the cosmic heavens of divine
precedence, particularly since such a precedence is less germane to the Father
(a Christian invention relative to Christ and having its throne, so to speak,
in the heart) than to the Creator (of the Universe), i.e. a scientific divinity
of which Jehovah is the Judaic manifestation and the Clear Light of the Void
the Hindu manifestation, the former a more devolved, and thus anthropomorphic,
divinity than the latter.
226. Of course, the original Christ would have
related to Jehovah, not the Father, since the latter is unique to Christianity
as a fundamentalist modification of idealistic precedence. It is only the 'Church Christ' who relates to
the Father, and He does so much less as a rebel against an earlier divinity
than as the dutiful Son of a kindly Father, thereby perpetuating the lie of the
Church, to the detriment of true salvation.
Instead of leading away from Jehovah, the 'Church Christ' leads back to
the Father, the real power behind the Christian throne!
227. The eclipse of Christ
by the Father, of Nonconformism by Fundamentalism, is
the real tragedy of (in particular) Protestantism, since knowledge leads to
strength as surely as wealth to power, or man to the Devil. Conversely, the eclipse or, rather,
transcendence of the Mother by the Holy Spirit, of Humanism by Transcendentalism,
is the hope of Catholicism, since beauty can lead to truth as surely as fame to
glory, or woman to God. And yet, even
Catholicism is saddled with, and therefore compromised by, the Father, whose
grip on the Trinity ensures that Fundamentalism continues to be the dominant
factor in religious affairs, a factor which, due to its autocratic nature,
cannot be regarded as of insignificant influence on the Church.
228. No more, for that matter, than can the even
more subversive element, from a religious standpoint, of scientific idealism, as
relevant to Jehovah, and hence the Old Testament, with which religion returns,
via Fundamentalism, to the crass authoritarianism of Creatorism
and, hence, Creationism. At which point
the hope of salvation ... from the Mother to the Holy Spirit ... must remain
very remote indeed!
229. It is worth noting that the nature of the
Trinity will differ according to whether autocratic or democratic criteria,
relative to the type of society in existence, are
preponderant. By which I mean that whereas
the Holy Trinity will be regarded as reflecting the power of the Father in and
by an autocratic society, with the Son and the Holy Spirit stemming from the
Father and returning to Him ... in a union of the 'Three in One', or of the Son
and the Holy Spirit with the Father, the preferred conception in a democratic
society, by contrast, will be one that affirms, in pluralistic fashion, the
equality of the Son and the Holy Spirit with the Father in a Trinity loosely
centred in the Son, the 'One' with whom the other parts of it are co-existent
on an independent rather than an inclusive basis.
230. Hence whereas an autocratic society will affirm
the dominance of the Father ... in due authoritarian fashion, a democratic
society will favour a more pluralistic concept of the Trinity which places
Christ on an equal footing with the Father.
It is from such a standpoint that notions relating to the greater
desirability and moral superiority of the Holy Spirit can be developed, albeit
with due regard to the Mother, without whom the reculer pour mieux sauter would not be
possible. For a society that stressed
the moral superiority of the Holy Spirit in relation to the Father and the Son,
making the Father and Son consanguineous with the Holy Spirit, would simply be
the converse of an autocratic one, call it theocratic or Pentecostalist,
and such a situation, whilst it might be preferable to the other two, would not
be commensurate with 'Kingdom Come', or the Transcendentalism, in other words,
of that society which, thanks in no small part to the Mother, would be beyond
the Trinity altogether, in what I have termed the Holy Spirit of Heaven.
231. Such a transcendental society cannot come to
pass except through the Second Coming, the Messianic means whereby the Holy Spirit
may be liberated from the Trinity and elevated to the definitive status of a
divinity supreme. Yet such a supreme
divinity cannot come to pass unless the People democratically will it; for it
is ultimately the People who become the Holy Spirit of Heaven. The Second Coming is simply its prophet and
provisional embodiment.
232. There is only one afterlife which is true and
eternal, or truly eternal, and that is the afterlife of the Holy Spirit of
Heaven, wherein consciousness is enhanced in proportion to its identification
with the inner air upon which it is focused and by which it is lifted aloft in
a joyful transcendence of the World.
Such a transcendence is of the heavenly Beyond, and ultimately it will
take place on the eternal plane of divine Transcendentalism, achieving its peak
in the ultrabeingful contexts of space centres,
wherein even earthly gravity would have no place. But there would undoubtedly be a number of
stages en route to that ultrabeingful
culmination, of which the post-Human Millennium would be among them. (A subject I have gone into often enough
elsewhere in my oeuvre without wishing or needing to enlarge upon it
here.) Suffice it to say that, from a
transcendental standpoint, Man is simply a stepping-stone to something higher,
rather than, as in the humanist contexts, an end-in-himself.
233. Neither the bourgeois humanism of Parliamentary
Democracy nor the proletarian humanism of Social Democracy are greatly
conducive towards the notion that Man is but a stage on the road to something
higher, since Humanism regards Man as an end-in-himself rather than as a
stepping-stone to God. In fact,
democratic humanism is the enemy of God, since it is Man who becomes the
measure of all things, and all things, including religion, must be tailored to
suit him. The Beyond is not something
that has any real meaning or relevance to a democratic Humanist, for whom the
World and/or Overworld (bourgeois Purgatory) is all
that really matters and, not least of all, his stake in it. Once the democratic Humanist has achieved
what he wants in material or real terms, he has no further ambitions. As far as he is concerned, God was something
in the past, not something still to come.
God died so that Man could live.
234. And, in a sense, the
death of Christ on the Cross was the death of God and the birth of Humanism,
which proclaimed the triumph of
235. Hitherto I would have said that there is only
one afterlife, namely the ongoing salvation of the Holy Spirit of Heaven in the
coming post-Human Millennium. Now I know
better, and it pleases me to state that there are two if not three afterlives,
of which the one I subscribe to is by far the best, since the only one that is
both true and eternal. Yet contrary to
this transcendental afterlife is what may be called the pagan afterlife of ... the
Clear Light ... in some primal Beyond or, more correctly, Behind, whilst in
between these two extremes comes what is effectively a Christian afterlife,
having relevance to the Holy Trinity in its autocratic-democratic-theocratic
options, options which one must be careful to distinguish from the idealist and
transcendentalist alternatives, which are less middle-ground than alpha and
omega.
236. To be light diverging
from a vacuum, as opposed to spirit converging upon a plenum - such is the
nature of the pagan afterlife, which one can only suppose to be relevant to
people who, through over-use of their senses, particularly their eyes and ears,
have led a largely vacuous existence.
Such people may well have spent too much time in front of their
televisions or, more likely, gazing at cinema screens. Whatever the individual case, the pagan
afterlife (of which Aldous Huxley was acutely aware)
would entail a sense of one's being en route, as light, to the
cosmos, presumably towards a star or stars with which some kind of merging
could be anticipated. However, given the
fact that light diverges from stars and travels through space, the chances of
one's being overtaken by such powerful light and effectively repulsed and even
diverted by it ... could only be greater than the converse possibility ... of
one's little quota of light actually making it through to union with the
nearest or biggest stars....Which sad fact obliges one to concede that the
probability of one's being returned to the World by incoming light ... adds a
certain piquancy to the Hindu notion of reincarnation, albeit solely with
reference to the likelihood of one's not making it through to the Clear Light,
but having to settle, as light, for a deflection back through space to the
World again. Ah, what a disappointment
such a fate must be to anyone who had hoped for better things! Clearly, the pagan afterlife has the odds
stacked against it!
237. But so, too, in a way
does the Christian afterlife, the afterlife, I mean, of a certain subliminal consciousness
of emotions, thoughts, or visions brought about by chemical changes in the
brain following bodily death. Doubtless,
the cessation of air to the brain does indeed cause the latter to undergo
chemical changes, and the chances of some kind or degree of awareness of the
effects of such changes can only be pretty high, in view of the susceptibility
of brain chemistry to generate mind, as in sleep. Now whether, in the event of some subliminal
awareness of these changes, one's mind was brought into contact with emotional,
intellectual, or visionary stimuli ... would depend, I guess, upon the nature
of one's brain and the sort of lifestyle one had led whilst alive, and even up
to and including one's death. Would it
be the soul of the Father in emotions, or the intellect of the Son in thoughts,
or possibly even the spirit of the Holy Ghost in visions? In other words, would this subliminal
awareness of chemical changes in the brain be exposed to a purgatorial Hell, a
purgatorial Purgatory, or a purgatorial Heaven, or even to all three together
or successively? That is obviously not a
question for me, or indeed anyone living, to attempt answering, but it does
suggest to me, at any rate, the likelihood of one or more of these options for
anyone who had led a relatively purgatorial, or Christian, life whilst alive,
and who could therefore be expected to experience some form of cerebral
afterlife when dead. But only, it has to
be said, while the brain was not yet in a state of advanced decomposition or
impending disintegration! Thus only for
a comparatively short period of time - a matter of weeks or, at most, a few
months ... before total disintegration dissolved the possibility of even the
faintest subliminal consciousness of chemical metamorphoses. And shorter still for anyone who had opted
for cremation, moving from an emotional purgatory, shall we say, to a fiery
eclipse in a matter of hours or days, Christ or the Father overtaken by Satan
even before one had grown properly acclimatized to Purgatory! Ugh!
What folly! How morally ignorant
such people must have been - whilst alive!
238. Yet it now occurs to me that there is,
possibly, an alternative afterlife of the phenomenal sort, one associated not
with Purgatory but the World, not with Christ, or the Trinity, but the Mother
... in what could, I suppose, be a dream-like recollection of past events and
memories of one's life, an afterlife of an altogether more subjective
character, broadly pleasant in the down-to-earth range and nature of its revelations,
a subliminal consciousness, it may be, of the sort one would more associate
with the left midbrain than with the right midbrain, an afterlife arguably more
Catholic than Protestant or, at any rate, more humanist than nonconformist. Yet it may well be that those who have lived
more in the body than in the brain will experience, on some subliminal level, a
sensual metamorphosis more conducive to personal recollections than to
impersonal events. Again, however, this
worldly Heaven would only last until such time as extensive decomposition had
set-in, eradicating the brain's capacity for self-consciousness. Thus even an earthly burial would not
guarantee the mundane corpse a greatly extended afterlife, its memory-teeming
brain soon fated for earthly transmutations.
Judged by truly divine criteria, this humanist afterlife is little
better than the nonconformist one, albeit preferable, all to same, to a cosmic
eclipse!
239. So I return to my starting point, in regard to
the afterlife, and maintain that only the transcendental path can offer one the
possibility of Eternal Life, a life lived in and for the spirit in the most
complete identification with inner air, and that only in relation to
Transcendentalism will there be any prospect of a lasting afterlife or, rather,
of life evolving towards a spiritual consummation from a basis, in Social
Transcendentalism, which would be beyond life as we know it today. For the ultimate afterlife begins not in
death but in a new life, and such a post-worldly life can only be stepped up
and refined upon in the course of its future unfolding. Eventually, following decades if not
centuries of extensive social engineering, there will be no death as we know
it, and therefore no pagan, Christian, or mundane afterlives, but simply a more
intensive stretch of self-realization culminating, it is to be hoped, in the
most complete manifestation of the Holy Spirit of Heaven. That which is experiencing Eternal Life will
have no need of such afterlives as I have briefly documented here. He or, rather, it will be their refutation.
240. In a sense, one could say that whereas the
writer closest in spirit to the pagan, or cosmic, afterlife is the dramatist,
the philosopher, when true, is the writer for whom the transcendental afterlife
has most significance, while the Christian and mundane afterlives in between
those alpha and omega extremes would have relevance to novelists and poets
respectively, the former, given through knowledge, to the brain, and the latter
given, through beauty, to the body.
241. One could also argue that whereas the afterlife
of cosmic idealism is essentially upper class, the afterlife of Christian
purgatory is essentially middle class, the afterlife of mundane worldliness
essentially working class, and the afterlife of airy transcendentalism
essentially classless - this latter alone according with what is truly divine,
and hence eternal.
242. More generally, the
cosmic afterlife is of musicians, the Christian afterlife of writers, the mundane
afterlife of dancers, and the transcendental afterlife of artists.
243. Again, speaking
generally, one could argue that the cosmic afterlife is for scientists, the
Christian afterlife for economists, the mundane afterlife for politicians, and
the transcendental afterlife for priests.
244. It would also seem that whereas the cosmic
afterlife is of the backbrain/subconscious, the
Christian afterlife is of the right midbrain/conscious, the mundane afterlife
of the left midbrain/unconscious, and the transcendental afterlife of the
forebrain/superconscious.
245. From the cosmic afterlife of the Devil to the
transcendental afterlife of God via the Christian afterlife of man and the
mundane afterlife of woman, as from Hell to Heaven via Purgatory and the World.
246. If in natural life nightmares are the nearest
thing to the cosmic afterlife, then dreams are the nearest thing to the mundane
afterlife, visions the nearest thing to the Christian afterlife, and meditation
the nearest thing to the transcendental afterlife.
247. Nightmares stand to dreams as Hell to the World
or the subconscious to the unconscious, the former objective and the latter
subjective. One might say that
nightmares are 'big bad dreams' which, in contrast to 'good little dreams', are
more akin to the sun than to the earth.
248. A similar objective/subjective distinction can
be noted between crime and sin. For
whereas crime is generally objective, i.e. committed against someone/something,
sin is no less generally subjective, i.e. committed against oneself. That is why murder, for example, is a crime,
whereas suicide is a sin. Likewise theft
is a crime, but gluttony a sin.
249. Television stands to cinema pretty much as the
Father to Satan, which is to say, as the alpha-most point of a fundamentally
Christian medium vis-à-vis the alpha-most point of a basically Judaic one. Whereas cinema approximates to the 'Kingdom
Without', TV, by contrast, approximates to the 'Kingdom Within', albeit as the
fundamentalist antithesis to computers, and strictly within the artificial
parameters of a technological civilization.
250. Just as Jehovah predates Satan, being anterior
to the Satanic Fall, so silent cinema predates sound cinema, the latter akin to
a Satanic fall from the primal 'divinity' which, in due idealistic fashion,
ushered in the age of scientific culture.
251. Television was, one could argue, the
'Christian' retort to 'Judaic' cinema, the alpha-most part of an artificial
'Inner Kingdom' which is composed of radio (roughly approximating to Christ),
video (approximating to the Mother), and, latterly, computers (approximating to
the Holy Ghost).
252. For everything natural
there is eventually something artificial which both complements and eclipses
it, pretty much on the basis of an old brain/new brain dichotomy. For big dreams, or nightmares, there is
cinema, while for little dreams, or pleasingly subjective dreams, there is
video. For emotional fantasies there is
television, for thoughts there is radio, and for visionary hallucinations there
is computing, including Virtual Reality, not to mention hallucinogens like
LSD. There may even one day be
artificial meditation for natural meditation, which would presumably involve
recourse to artificial oxygen and breathing masks, with or without the aid of
special body harnesses to lift one clear of the ground in a levitation-like
defiance of gravity.
253. It was doubtless inevitable that, in rejecting
Jehovah through Christ, the Christians should come to accept the Father
instead, and so gravitate to the 'Kingdom Within' at its alpha-most and
therefore fundamentalist point, thereby settling for a religious Devil as
opposed, like Jehovah, to a scientific God.
Or, in bodily terms, for the heart as opposed to the eyes (including, at
the back of Judaic anthropomorphism, the rather more primal Hindu idealism of
the Clear Light ... with its 'Third Eye' situated in the pineal gland). Doubtless, Jewish reluctance to embrace
Christ or, rather, Christianity ... derived, in no small measure, from the distaste
with which a people long accustomed to scientific divinity felt, consciously or
unconsciously, for religious fundamentalism, the Father being, in effect, the
religious equivalent of the scientific Devil, or Satan. For how can one reject Satan and embrace his
religious equivalence, trading scientific idealism for religious
fundamentalism? Even Christ, the
historical rebel against Jehovah, would not have embraced the Father instead. His 'Kingdom Within' was rather closer to the
lungs than to the heart, and thus would have had effect to the Holy Spirit,
since one does not naturally embrace the heart if one has been accustomed to an
idealistic tradition. Such
fundamentalism ties-in, as I have intimated, with naturalism, and thus
presupposes a pagan tradition, the sort of tradition which, rooted in the sun
(the Judaic Satan), finds its 'inner' counterpart not in the lungs but in the
heart, i.e. the Father, and thus at a vampire-like remove from solar
flame. Christ would not have advocated
some fundamentalist equivalent of Count Dracula as the religious antidote to
the sun. On the contrary, his salvation
was of the spirit within, which is the religious antidote to the light without. It was for denying the tradition which, in
Judaism, clung to that light, however, that Christ was killed or, at any rate,
rejected by the Jews.
254. From the eccentricity of the cosmic afterlife
(of the Clear Light of the Void) to the psychocentricity
of the transcendental afterlife (of the Holy Spirit of Heaven) via the egocentricity
of the Christian afterlife (of the Father-Son-Holy Ghost) and the concentricity
of the mundane afterlife (of the Mother).
255. From the eccentric backbrain/subconscious to the psychocentric
forebrain/superconscious via the egocentric right midbrain/conscious
and the concentric left midbrain/unconscious.
256. 'Christ in Judgement' is indeed an apt
reflection of the 'Christian afterlife', in which chemical changes in the brain
following death may centre in thoughts (Christ) or cause one to be damned
(relatively) to emotions (the Father) or saved (relatively) to visions (the
Holy Ghost), depending which way, if any, the judgmental balance (of
purgatorial egocentricity) tips. Either
way, the result would not be Hell per se or Heaven per se,
but purgatorial Hell (the Father) and/or purgatorial Heaven (the Holy Ghost),
with the thoughtful middle-ground of Purgatory per se doubtless capable
of a bias (depending on the nature of the thoughts) towards what could be
called hellish Purgatory (negative Christ) or heavenly Purgatory (positive
Christ) ... on the borderline, as it were, with the more radical purgatorial
extremes.
257. In a way, the 'Christian afterlife' is akin to
classical music, the intellectualized music of a purgatorial disposition, which
is roughly divisible, on a trinitarian basis, between
operas, symphonies, and concertos - operas being emotional, and therefore
closer to the Father; symphonies intellectual, and therefore closer to the Son;
and concertos visionary, and therefore closer to the Holy Ghost. But such 'classical music' finds itself
flanked by the more extreme musical forms of Jazz and Folk, the former
reflective of a mystical idealism, and the latter reflective (at its uilleann-pipes best) of a gnostical
transcendentalism, both of which stand outside the Christian tradition as, in
some sense, the alpha and omega of music.
258. Notice how Jazz works up a rhythmic frenzy in
what, to Christian ears, may seem like excessive percussion ... in order to
launch, as though from a particle base, the musical light which issues, in
centrifugal divergence, from brass instruments ... as 'brass-light' flees the
vacuous particles so barbarously engineered by a variety of percussion
instruments. Jazz is virtually the
musical corollary of cosmic mysticism and thus of a senses-based lifestyle
which portends, if pursued vigorously enough, the possibility of a mystical
afterlife in which, inevitably, light is the prevailing element.
259. Remember that light stands to spirit as
illusion to truth, and that those who, through moral primitivity,
pursue a light-oriented lifestyle do so as adherents of scientific idealism (if
not naturalism) as opposed to religious transcendentalism. Theirs is the mystical Hell which, in the
cosmos, stands at the farthest possible remove from the gnostical
Heaven, the true heaven of the airy lightness of a joy supreme. Theirs is the Jazz of 'brass-light', rather
than the Folk of 'pipe-air'.
260. One could argue that if a Jazz person is more
or less predestined for the cosmic afterlife, then a Rock person is in some
sense predestined for the mundane afterlife, the afterlife we characterized as
having a correlation with memory, since Rock is no less a music of the World
... than Jazz a netherworldly form of music. And so we can safely assume that Rock people,
being more given to the darkness of worldly heaviness than to the speed of
cosmic light, will be disposed, if consistently heavy, to what we characterized
as the mundane (as opposed to purgatorial) afterlife, the more subjective
afterlife which, though also following from chemical changes in the brain of
the recently deceased, would tend to root subliminal consciousness in the
phenomenal self and its bodily experiences and/or memories. Such a mundane afterlife would be closer, in
effect, to the transcendental afterlife of post-human futurity ... than to the
properly Christian afterlife above ... in the more objective realm of
Trinitarian cerebration, given its subjective nature. Beauty, after all, is closer to truth than
knowledge which, in due purgatorial fashion, intimates of possibilities having
a basis in strength, and hence the Father.
In fact, the purgatorial Christ, though separate from the Father, is
likely to incline more towards the strength of the Father than towards the
'visionary truth' of the Holy Ghost, given the fatal attraction which strength,
or almighty power, exerts on knowledge, and thus of emotion on the intellect. The scales of purgatorial Judgement are
tipped against the Holy Ghost within the Trinitarian framework. And so much so, that the Christian afterlife
is likely to be much less satisfactory than the mundane one which, through the
left midbrain, should remain rooted in the subjectivity of the Mother, not veer
off towards the greater objectivity (noumenal) of the
Father, following a brief dalliance of posthumous consciousness with the
phenomenal objectivity, in thought, of Christ - knowledge leading to strength
no less surely than ... beauty to truth.
261. But true truth, being
of the Holy Spirit of Heaven, can only follow from a post-worldly basis, the
basis of 'Kingdom Come' established at the Mother's, and therefore the World's,
expense ... in due transcendental fashion.
For this, the World has need of the Second Coming, without whom no salvation from the World to the heavenly Beyond of a
transcendental afterlife is possible.
For this afterlife does not follow death in the usual posthumous sense,
but presupposes a new life established by the Second Coming which will
ultimately prevent death and therefore the possibility of any of the
traditional afterlives ever happening again.
Such a transcendental afterlife is only possible on the basis of Eternal
Life, which should follow, needless to say, from an acceptance, by the People,
of the teachings of he who corresponds to a Second Coming. Only when his philosophy has been accepted
... will the way be clear for a Life Everlasting ... lived by life forms that
will not die but live in the joyful lightness of the Holy Spirit of Heaven,
being without end.
262. Now that I have had a chance to reflect upon
the above, it strikes me that, in contrast to traditional notions concerning
the Holy Trinity and salvation and/or damnation through Christ, a person who
was destined for the mundane afterlife of the Mother, being of a worldly
disposition, would stand a better chance of passing from the phenomenal
subjectivity of dream-like memories to the noumenal
subjectivity of purgatorial Heaven (in which, we may suppose, visionary
experience would be paramount) ... than one who, encountering the Christian
afterlife, went straight to Purgatory.
For in the latter instance the pull of the Father, as from thoughts to
emotions, would be stronger than the possibility of visionary salvation in the
Holy Ghost, and, as such, one can only conclude the likelihood of one's passing
from the phenomenal objectivity of the Son to the noumenal
objectivity of the Father, as from Purgatory per se to purgatorial
Hell, to be greater. That being the
case, purgatorial Heaven could only be embraced, it seems to me, via the
Mother, which is to say via the mundane realm of phenomenal subjectivity, and
thus via what I have termed the mundane afterlife.
263. Consequently we can have no confidence with the
sort of paradoxical logic which would suggest, in traditional eschatological
fashion, that one could pass from the phenomenal objectivity of a 'Christ in
Judgement' to the noumenal subjectivity of the Holy
Ghost. The chances of that happening
must be pretty remote; indeed, as remote as it would be to pass from the
phenomenal subjectivity of the Mother to the noumenal
objectivity of the Father, as though from the World to Hell or, at any rate,
the purgatorial hell of an emotional self-conflagration. For Hell per se is, as I have
already argued, more a realm of cosmic mysticism than of emotional
fundamentalism. Just as Heaven per
se is more a realm of spiritual gnosticism
than of visionary transcendentalism.
Alas, even if one does pass from the Mother to the Holy Ghost with
death, progressing from beauty to truth, such a purgatorial Heaven is no more
eternal ... in the sense of lasting for ever ... than would be the purgatorial
Hell which stems, in all probability, from the thoughtful Son, like strength
from knowledge. It would only last as
long as the brain does when, due to death, it passes through a series of
chemical changes en route to final decomposition. It may be the 'best of a bad job' rather than
the 'worst of a good one', so to speak, but it is still far from being the
'best of a good job' in the eternity of true Heaven which, beyond the sphere of
cerebral metamorphoses, lies in the transmutation of mankind towards the
post-human realm of millennial futurity and the establishment, under Messianic
auspices, of the Holy Spirit of Heaven in ever more perfect manifestations of
its heavenly unfolding. A purgatorial
salvation in the Holy Ghost may be better than a purgatorial damnation in the
Father, but it must pale to insignificance beside the heavenly salvation which
only the Second Coming can offer ... as he sets out his will in the name of the
Holy Spirit of Heaven, or that which, as the truth, is antithetical to the
Clear Light of the Void, and hence to all mystical illusions. Only the truth liberates, and it liberates,
above all, from the World and its beautiful lie.
264. 'Beautiful people' are capable of grasping the
Truth, but generally they prefer the lie of their own phenomenal subjectivity
to the truth of the noumenal subjectivity which lies
beyond them in the transcendental realm of supreme being. Especially is this so in relation to the
pressures of knowledge and strength which can be brought to bear upon them,
chaining them to their phenomenal selves.
265. Probably it would be mistaken to presume that
beauty is happy to live with knowledge and strength, even though most of the
time it of course does so. The truth or,
rather, fact of the matter is that beauty is compelled to live with
knowledge and strength, just as ugliness is compelled to live with
ignorance and weakness. Remove knowledge
and strength from beauty ... and beauty would be obliged to re-evaluate itself
in relation to truth. For there is no
reason why beauty should be overconcerned with truth
whilst it is yet subject to the twin pressures of knowledge and strength,
neither of which, in practical terms, are even remotely concerned with
truth. Truth will only appeal to beauty
when it is no longer compelled to bow down before knowledge and strength. Only then will beauty be able to deny itself
and, in denying the World, be resurrected to the eternal life of heavenly
Truth.
266. Unlike beauty, which is capable of
understanding truth but generally prefers or, more correctly, is obliged by
circumstances outside its control to deny truth, thus propagating the famous
lie of its own divinity, neither knowledge nor strength are capable of
understanding or leading to truth, although this fact does not prevent either
of these objective accomplishments from regarding what they stand for as truth,
as when both religious nonconformism and
fundamentalism claim to represent the Truth.
Nothing, however, could be further from the truth, but then that is only
something the Truth could know, just as it would know, through its divine
mediator, that falsity is the name given by truth to the spurious claims of
knowledge and strength that they are in fact one and the same as truth. Unlike the lie which, as we have seen, is
germane to beauty, neither knowledge nor strength is capable of denying the
truth because they are incapable of grasping it to begin with! All they can do is claim to be the
truth, and in that they are false. When
such falsity parades itself as truth we get bigotry; for the bigot is one who
claims to be what he is not. He claims
to represent the truth, but in actuality he is representing knowledge or
strength, as the case may be, and those who are one with the truth can
immediately see through him to the falsehood of his claim. Even the habitual liar, bogged down in her
own beauty, can see through him to the falsehood beneath. The chances are, however, that, unlike the
truthful ones, she will not endeavour to expose this falsity but will accommodate
herself to it as best she can, if only to protect the lie of her beauty from
the threat of truth or, more likely, wrath of knowledge and strength.
267. Whereas falsity is that which poses as what it
is not and the lie is that which rejects what it knows to be the truth,
illusion is neither false nor lying but simply incapable of the truth, since
too far removed from it in the alpha of a mystical light. Illusion does not pose as the truth; for it
knows nothing of the truth or of the fact that such a thing, accomplishment, or
whatever could ever exist (unlike knowledge and strength which, despite their
constitutional inability to comprehend it, at least know that somewhere or
other, compliments of the Trinity, there is such a value). No, illusion is not falsity, but that which
projects itself onto the World, calling the World after its own illusory nature
(Maya). Illusion sees only illusion, but
it mistakes what it sees for the illusion when, in actuality, it is itself
illusory and incapable, in consequence, of self-reflection. It shoots out from the particle-inspired
vacuums at the roots of idealistic space, spreading its light wherever it goes
and blinding itself to the reality of the World. It sees only light, and in the light it is
consumed by illusion.
268. Illusory is the God (Jehovah) that stems from
the light of cosmic space, but false are the Gods (the Father/the Son) that
appertain to strength and knowledge, and claim truth for themselves or, more
correctly, their not-selves through soul and mind, while mendacious is the God(dess) who appertains to beauty
and, through love of the flesh, rejects truth in the interests of the Son. I speak, naturally, of the Mother.
269. If beauty, to repeat, co-exists with knowledge and
strength, it is less because it wants to than because it has to, and the same,
of course, applies to ugliness in relation to ignorance and weakness.
270. A musical paradigm of beauty co-existing with
knowledge and strength ... would be of a group comprising of violin, organ, and
hand percussion. Conversely, a musical
or, more correctly, antimusical paradigm of ugliness
co-existing with ignorance and weakness ... would be of a group comprised of
guitar, piano, and drums.
271. Just as the violin is a beautiful instrument on
account of its attractive (bowing) technique, so the guitar is an ugly
instrument by dint of its reliance on a reactive (strumming/picking)
technique. One could see this as a
humanist/realist dichotomy, as between (electron) wavicles
and particles in relation to the World.
272. Just as the organ is an attractive instrument
on account of its attractive (sustain) technique, so the piano is a reactive
(percussive) instrument by dint of its use of wire-striking hammers. One could see this as a deist/materialist
dichotomy, as between (neutron) wavicles and
particles in relation to the purgatorial Overworld.
273. Just as hand percussion implies recourse to an
attractive technique, in which the palms and fingers of the percussionist's hands
gently strike the skin of his percussion instruments, so drums imply a reactive
technique by dint of their reliance on drumsticks. One could see this as a
fundamentalist/naturalist dichotomy, as between (proton) wavicles
and particles in relation to the diabolic Netherworld.
274. The beauty of the flesh vis-à-vis the knowledge
of the brain and the strength of the heart ... in the case of the Mother
vis-à-vis the Son and the Father, or violins vis-à-vis organs and hand
percussion. Conversely,
the ugliness of the earth vis-à-vis the ignorance of the moon and the weakness
of the sun ... in the case of what we may call the Antimother
vis-à-vis the Antison and the Antifather,
or guitars vis-à-vis pianos and drums.
275. No less than beauty, knowledge, strength, and
truth can be inner or outer, religious or political, so ugliness, ignorance,
weakness, and illusion can be inner or outer, economic or scientific.
276. As illogical to speak of beauty, knowledge,
strength, and truth in relation to economics or science ... as to speak of
ugliness, ignorance, weakness, and illusion in relation to religion or
politics.
277. Generally speaking, men are relatively evil and
women, by contrast, relatively good, which is to say, objective and subjective
on phenomenal terms, whereas the Devil is absolutely evil and God, by contrast,
absolutely good, which is to say, objective and subjective on noumenal terms. One
cannot argue, ignoring gender, that 'human nature' is this or that, i.e. good
or evil. Nature, in the mundane sense,
is generally good, because reflecting the subjectivity of the World, but human
beings are divisible between those who are closer to nature and those who
reject nature in the interests, more usually, of civilization. In other words, between
good, more usually recognizable as feminine, and evil, more usually
recognizable as masculine. Thus
either there is no one 'human nature' or, if there is, it is a nature that
should be identified with the feminine, and hence woman, rather than with the
masculine.
278. Considering that boys are generally brought up
to play at being soldiers, with toy guns, and girls generally raised, by
contrast, to play at being mothers, with dolls, one would not have to be an
alien from outer space to perceive that the one gender was basically evil and
the other gender good. And so it
remains, by and large, throughout life.
Men, with few exceptions, remain evil and women ... good - the former
objective and the latter subjective.
Such is the rule of gender, which reflects a distinction between
civilization and nature.
279. When taken to its noumenal
extremes, i.e. when hellish and heavenly criteria are at issue, then it follows
that the distinction is between barbarism and culture, the former diabolic and
the latter divine, in keeping with the more radical manifestations of
objectivity and subjectivity which accrue to the Devil and God.
280. The distinction between free will and natural
determinism ... is likewise a distinction between evil and good, whether
relatively or absolutely, with regard, that is, to phenomenal or to noumenal options. I
am not free to be good or evil; on the contrary, I am bound, if close to nature
and the feminine ideal of phenomenal subjectivity, to be good; for that is what
accords with natural determinism. If I
am free to be anything, it is the freedom to be or, rather, do evil. Freedom is not a moral choice; it is a
compulsion to do evil. The choice lies
in whether one wishes to be good, and thus remain bound to natural determinism,
or to do evil, and thus express one's freedom.
Also, in a more relative and phenomenal sense, between
giving goodness and taking evil.
For, in truth, the distinction between being good and doing evil is of
God and the Devil, whereas the distinction between giving goodness and taking
evil is of woman and man. In religious
terms, this means that one can only be good, which is to say, absolutely
subjective, through the Holy Ghost (the Holy Spirit of Heaven); only do evil,
in absolute objectivity, through the Father (the Holy Soul of Hell); only give
goodness, in relative subjectivity, through the Mother (the Holy Will of the
World); only take evil, in relative objectivity, through the Son (the Holy Mind
of Purgatory). In political terms it
means pretty much the same thing on an outer, or external, basis. In scientific terms, however, it means that
one can only be antigood, or absolutely subjective,
through the Antispirit (the Clear Light of the Void);
only do anti-evil, in absolute objectivity, through the Antifather
(the Clear Fire of Time); only give antigoodness, in
relative subjectivity, through the Antimother (the
Clear Soil of Mass); only take anti-evil, in relative objectivity, through the Antison (the Clear Water of Volume). In economic terms it means pretty much the
same thing on an inner, or internal, basis.
281. He/she who is most bound to subjectivity is the
most good. Conversely, he/she who is
most free in objectivity is the most evil.
Goodness begins in the World and ends in Heaven. Evil begins in the purgatorial Overworld and ends in Hell.
From the Mother to the Holy Spirit ... on the one
hand, and from the Son to the Father on the other hand. Not to mention, negatively, from the Antimother to the Antispirit on
the one hand, and from the Antichrist to the Antifather
(Satan) on the other hand.
282. To contrast the negative phenomenal self of the
Antimother (whether externally or internally, in
relation to realist science or to socialist economics) with the positive
phenomenal self of the Mother (whether externally or internally, in relation to
republican politics or to humanist religion).
283. Likewise to contrast the negative noumenal self of the Antispirit
(whether externally or internally, in relation to idealist science or to corporate
economics) with the positive noumenal self of the
Holy Spirit (whether externally or internally, in relation to totalitarian
politics or to transcendentalist religion).
284. Conversely, to contrast the negative noumenal not-self of the Antifather
(whether externally or internally, in relation to naturalist science or to
communist economics) with the positive noumenal
not-self of the Father (whether externally or internally, in relation to
authoritarian politics or to fundamentalist religion).
285. Likewise to contrast the negative phenomenal
not-self of the Antison (whether externally or
internally, in relation to materialist science or to capitalist economics) with
the positive phenomenal not-self of the Son (whether externally or internally,
in relation to parliamentary politics or to nonconformist religion).
286. Civilization is a manifestation of free will,
as, to a greater extent, is barbarism.
Nature, by contrast, is a manifestation of natural determinism, as, to a
greater extent, is culture.
287. Christ presides over civilization and the
Father over barbarism, while the Mother presides over nature and the Holy
Spirit ... over culture.
288. Conversely, it could be argued that the
Antichrist presides over anticivilization and the Antifather over antibarbarism,
while the Antimother presides over antinature and the Antispirit
over anticulture.
289. The civilization over
which Christ presides, in both outer and inner manifestations, is parliamentary
(politics) and nonconformist (religion), and is thus symptomatic of relative
free will (phenomenal). By contrast, the
barbarism over which the Father presides, both outer and inner, is
authoritarian (politics) and fundamentalist (religion), and is thus symptomatic
of absolute free will (noumenal).
290. The nature over which
the Mother presides, in both outer and inner manifestations, is republican
(politics) and humanist (religion), and is thus symptomatic of relative natural
determinism (phenomenal). By contrast,
the culture over which the Holy Spirit presides, both outer and inner, is
totalitarian (politics) and transcendentalist (religion), and is thus
symptomatic of absolute natural determinism (noumenal).
291. Conversely, the anticulture
over which the Antispirit presides, in both outer and
inner manifestations, is idealistic (science) and corporate (economics), and is
thus symptomatic of absolute antinatural determinism
(noumenal). By
contrast, the antinature over which the Antimother presides, both outer and inner, is realistic
(science) and socialistic (economics), and is thus symptomatic of relative antinatural determinism (phenomenal).
292. The antibarbarism over which the Antifather
presides, in both outer and inner manifestations, is naturalistic (science) and
communistic (economics), and is thus symptomatic of absolute free antiwill (noumenal). By contrast, the anticivilization
over which the Antichrist presides, both outer and inner, is materialistic
(science) and capitalistic (economics), and is thus symptomatic of relative
free antiwill (phenomenal).
293. Both civilization and anticivilization,
whether outer or inner, are germane to the phenomenal not-self, which is
responsible for (the masculine essence of) relative free will. By contrast, both barbarism and antibarbarism, whether outer or inner, are germane to the noumenal not-self, which is responsible for (the diabolical
essence of) absolute free will.
294. Both nature and antinature, whether outer or inner, are germane to the
phenomenal self, which is responsible for (the feminine essence of) relative
natural determinism.
By contrast, both culture and anticulture,
whether outer or inner, are germane to the noumenal
self, which is responsible for (the divine essence of) absolute natural
determinism.
295. The element of relative free will is the
neutron, both particle and wavicle, with civilization
appertaining to neutron wavicles on a molecular basis
in relation to the outer (politics) and on an elemental basis in relation to
the inner (religion), but anticivilization appertaining
to neutron particles on an elemental basis in relation to the outer (science)
and on a molecular basis in relation to the inner (economics).
296. The element of absolute free will is the
proton, both particle and wavicle, with barbarism appertaining
to proton wavicles on a molecular basis in relation
to the outer (politics) and on an elemental basis in relation to the inner
(religion), but antibarbarism appertaining to proton
particles on an elemental basis in relation to the outer (science) and on a
molecular basis in relation to the inner (economics).
297. The element of relative natural determinism is
the electron, both particle and wavicle, with nature
appertaining to electron wavicles on a molecular
basis in relation to the outer (politics) and on an elemental basis in relation
to the inner (religion), but antinature appertaining
to electron particles on an elemental basis in relation to the outer (science)
and on a molecular basis in relation to the inner (economics).
298. The element of absolute natural determinism is
the photon, both particle and wavicle, with culture
appertaining to photon wavicles on a molecular basis
in relation to the outer (politics) and on an elemental basis in relation to
the inner (religion), but anticulture appertaining to
photon particles on an elemental basis in relation to the outer (science) and
on a molecular basis in relation to the inner (economics).
299. From the absolute free will of the Devil
(Father) to the absolute natural determinism of God (Holy Spirit) via the
relative free will of man (Christ) and the relative natural determinism of
woman (Mother).
300. From the absolute free antiwill
of the Antidevil (Satan) to the absolute antinatural determinism of Antigod
(Jehovah) via the relative free antiwill of antiman (Antichrist) and the relative antinatural
determinism of antiwoman (Antimother).
301. From protons to photons via neutrons and
electrons, in both particle and wavicle, as well as
elemental and molecular (for we should not overlook the intermediate positions,
relative to politics and economics, of 'outer-pro' and 'inner-anti') terms.
302. What distinguishes the objective from the
subjective, or vice versa, in elemental terms ... is the size of the
particle. For, in truth, there can no
more be wavicles without particles than ... particles
without wavicles.
The crucial distinction between the two contexts, e.g. science and
economics in regard to the objective, and politics and religion in regard to
the subjective, is that the former will have larger, and therefore cruder,
particles than the latter, making for a more objective bias overall. One could say that such 'subjectivity' as
accrues, via wavicles, to the larger particles of
science and economics is forever subordinate, like a conscience, to the
preponderating objectivity, while such 'objectivity', by contrast, as accrues
to the smaller particles of politics and religion is forever subordinate, like
an id, to the preponderating subjectivity of their wavicle
essence.
303. Whereas the largest and crudest particles are
protons, the smallest and smoothest particles are photons. Neutrons and electrons come somewhere in
between - the former large and the latter small.
304. Protons in the new brain will, as a rule, be
smaller (though still comparatively large) than their old-brain counterparts,
while, conversely, photons in the old brain will be larger (though still
comparatively small) than their new-brain counterparts.
305. Likewise, neutrons in the new brain will, as a
rule, be smaller (though still comparatively large) than their old-brain
counterparts, while, conversely, electrons in the old brain will be larger
(though still comparatively small) than their new-brain counterparts.
306. From the absolute free will of the backbrain/subconscious to the absolute natural determinism
of the forebrain/superconscious via the relative free
will of the right midbrain/conscious and the relative natural determinism of
the left midbrain/unconscious ... in the new brain.
307. From the absolute free
antiwill of the backbrain/subconscious
to the absolute antinatural determinism of the
forebrain/superconscious via the relative free antiwill of the right midbrain/conscious and the relative antinatural determinism of the left midbrain/unconscious
... in the old brain.
308. From the absolute free will of noumenal objectivity to the absolute natural determinism of
noumenal subjectivity via the relative free will of
phenomenal objectivity and the relative natural determinism of phenomenal
subjectivity, as from Hell to Heaven via Purgatory and the World.
309. From the absolute free will of diabolic
explosions to the absolute natural determinism of divine impressions via the
relative free will of masculine implosions and the relative natural determinism
of feminine expressions.
310. The fall of Satan (the Antifather)
from the absolute antinatural determinism of Jehovah
(the Antigod) to the absolute free antiwill of Antihell, as from
elemental photon particles to elemental proton particles.
311. The rise of Antichrist (the antiman)
from the relative antinatural determinism of the Antimother (the antiwoman) to the
relative free antiwill of Antipurgatory,
as from elemental electron particles to elemental neutron particles.
312. The Antichrist cannot be damned, any more than
Satan can be saved. The scientific
contexts in question do not permit of religious solutions, no more, for that
matter, than would the 'inner', or economic, manifestations of each tendency in
regard to molecular particles.
313. The salvation of the sinful (the World) from
the relative natural determinism of the Mother (woman) to the absolute natural
determinism of Heaven, as from elemental electron wavicles
to elemental photon wavicles.
314. The damnation of the criminal (the purgatorial Overworld) from the relative free will of the Son (man) to
the absolute free will of Hell, as from elemental neutron wavicles
to elemental proton wavicles.
315. The criminal cannot
fall, any more than the sinful can rise.
The religious contexts in question do not permit of scientific
solutions, no more, for that matter, than would the 'outer', or political,
manifestations of each tendency in regard to molecular wavicles.
316. The absolute natural determinism of the
new-brain forebrain in molecular regard to political transcendentalism
(totalitarianism) and of the new-mind superconscious
in elemental regard to religious transcendentalism (gnosticism)
contrasts, as photon wavicles to particles, with the
absolute antinatural determinism of the old-mind superconscious in elemental regard to scientific idealism
(chemistry) and of the old-brain forebrain in molecular regard to economic
idealism (corporatism).
317. The absolute free will of the new-brain backbrain in molecular regard to political fundamentalism
(authoritarianism) and of the new-mind subconscious in elemental regard to
religious fundamentalism (orthodoxy) contrasts, as proton wavicles
to particles, with the absolute free antiwill of the
old-mind subconscious in elemental regard to scientific naturalism (physics)
and of the old-brain backbrain in molecular regard to
economic naturalism (communism).
318. The relative natural determinism of the
new-brain left midbrain in molecular regard to political humanism
(republicanism) and of the new-mind unconscious in elemental regard to
religious humanism (catholicism) contrasts, as
electron wavicles to particles, with the relative antinatural determinism of the old-mind unconscious in
elemental regard to scientific realism (biology) and of the old-brain left
midbrain in molecular regard to economic realism (socialism).
319. The relative free will of the new-brain right
midbrain in molecular regard to political nonconformism
(parliamentarianism) and of the new-mind conscious in elemental regard to religious
nonconformism (puritanism)
contrasts, as neutron wavicles to particles, with the
relative free antiwill of the old-mind conscious in
elemental regard to scientific materialism (technology) and of the old-brain
right midbrain in molecular regard to economic materialism (capitalism).
320. To contrast the time-space of old-mind superconscious absolute antinatural
determinism in elemental photon particles and the volume-space of old-brain
forebrain absolute antinatural determinism in
molecular photon particles with the mass-space of new-brain forebrain absolute
natural determinism in molecular photon wavicles and
the space-space of new-mind superconscious absolute
natural determinism in elemental photon wavicles.
321. To contrast the time-time of old-mind
subconscious absolute free antiwill in elemental
proton particles and the volume-time of old-brain backbrain
absolute free antiwill in molecular proton particles
with the mass-time of new-brain backbrain absolute
free will in molecular proton wavicles and the
space-time of new-mind subconscious absolute free will in elemental proton wavicles.
322. To contrast the time-mass of old-mind
unconscious relative antinatural determinism in
elemental electron particles and the volume-mass of old-brain left-midbrain
relative antinatural determinism in molecular
electron particles with the mass-mass of new-brain left-midbrain relative
natural determinism in molecular electron wavicles
and the space-mass of new-mind unconscious relative natural determinism in elemental
electron wavicles.
323. To contrast the time-volume of old-mind
conscious relative free antiwill in elemental neutron
particles and the volume-volume of old-brain right-midbrain free antiwill in molecular neutron particles with the mass-volume
of new-brain right-midbrain relative free will in molecular neutron wavicles and the space-volume of new-mind conscious
relative free will in elemental neutron wavicles.
