Op. 60
MAXIMUM OCCASIONS
Aphoristic Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
Aphs. 1–173
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1. The distinction
between the conscious and the unconscious is effectively one of masculine and feminine,
since men, in whom the masculine predominates over the feminine, are usually
more conscious than women, given their larger brains and different anatomical
characteristics. Now
since the conscious arises from the unconscious, we should have no hesitation
in contending that the unconscious, and hence unconsciousness, is anterior to
consciousness. Thus the Satanic
Fall, as from stellar to solar, would be from a plane of unconsciousness to a
plane of consciousness, the former identifiable with nature or, more correctly
in this context, supernature, and the latter with
some form of culture. For it seems to me
that the fundamental distinction between unconsciousness and consciousness, or
feminine and masculine, is one of nature vis-à-vis culture, since the one is
germane to natural determinism and the other to free will, as, within relative
bounds, are women and men (in that order).
2. Thus anterior to the Satanic Fall there is
what I shall call the super-unconsciousness of stellar supernature,
which is superfeminine, and this led, in due process
of cosmic devolution, to the subconsciousness of
solar subculture, which is submasculine. Hence one could argue that whereas the primal
God (Antigod) is supernatural in its
super-unconscious superfemininity, the primal Devil (Antifather) is subcultural in its
subconscious submasculinity.
3. Now imagine the reverse situation to the
above, whereby worldly revolt against the absolute free will of this
subconscious submasculinity results in nature, which
is feminine and therefore disposed, through its unconscious, to natural
determinism. This feminine nature gives
rise, in due process of phenomenal evolution, to the consciousness of lunar
culture, which is masculine. Hence from
the more natural woman there arises, as from the earth itself, the freer and
more conscious man, whose culture, compromised by lunar materialism, takes a
predominantly civilized form, the form, ultimately, of the Blessed Trinity, in
which intellect, personified by Christ, sits enthroned between the soul of the
Father and the spirit of the Holy Ghost.
In Christianity, relative free will affirms its ascendancy over the
natural determinism of 'mother earth', woman, nature, etc. Beginning in Catholicism, this process
develops through Protestantism (Anglicanism) to a sort of intellectual
consummation in Puritanism, wherein the ascendancy of Christ over the Mother is
complete. It is now that the Age of
Reason, with its conscious culture, is upon us.
For the intellect is at last released from earthly bondage, and man
comes fully into his own in the culture of civilization. Yet such a culture is really a dead-end. For the intellect, though free from
earthly connections or, rather, unconscious constraints, is not free for
the Holy Ghost, and hence true spiritual salvation. For the emotional pull of the Father is
stronger in this purgatorial context and, ultimately, the intellect will
succumb to the soul, achieving no more than a minor subconscious parallel to
the Satanic subconsciousness ... as masculinity
slides inexorably towards the subcultural submasculinity of its purgatorial Hell. Heaven or, rather,
Heaven-relative-to-Purgatory is only reached, as I have elsewhere argued, [See Occasional
Maxims.] via the Mother, and thus in terms of a minor superconscious
supermasculinity which owes more to unconscious
precedent than ever it does to the conscious as such!
4. But this brings us to an accommodation with
Catholicism as a precondition of heavenly salvation in the superconscious. For Catholicism is not just or simply the
unconscious, as though it were a mode of earthly heathenism. The ideal of Catholicism is not pregnancy but
virginity, the Blessed Virgin as the subnatural
personification of what I should call sub-unconscious subfemininity. Hence whereas nature affirms a plenum which,
in woman, takes the form of pregnancy, the form from which, as we have argued,
man rises to civilized peaks of cultural reason, the objective of the Catholic
Church is to undermine this heathen plenum in the interests of a subnatural vacuum, the vacuum of virginal subfemininity, from the sub-unconscious emptiness
(holiness) of which the fullness of heavenly salvation may be anticipated as,
scorning sub-unconsiousness, man is saved to the superconscious in supercultural supermasculinity.
Now whether he is saved relatively, e.g. whether to the phenomenal realm
of short-term posthumous Heaven, or absolutely, to the full-blown superconscious of a supreme superculture,
commensurate with the Holy Spirit of Heaven, will obviously depend upon the
nature of the Catholicism and the degree of sub-unconsciousness attaching to
it, not to mention, more importantly, whether the supermasculinity
is relative to the Church or, following Messianic intervention, to 'Kingdom
Come' and the introduction, therein, of its institutional successor (the
Centre). One could say that, broadly,
traditional Roman Catholicism is germane to the possibility, through supercultural reaction to the subnatural
vacuum (in virginity), of short-term phenomenal salvation in the Holy Ghost,
whereas the post-Vatican II Neo-Catholicism of the contemporary Church is more
likely to be the platform from which, due to its radical conservatism, an
ultimate revolt against the sub-unconscious subfemininity
will be launched which will pave the way for 'Kingdom Come', and thus for the superconscious supermasculinity
of true culture - the superculture of the Holy Spirit
of Heaven.
5. That which, encouraging the vacuum of subnatural subfemininity, denies
the World (and its heathen plenum ... of pregnancy) can hope for the
otherworldly salvation which will only come, via Messianic intervention, with
the birth of a new and ultimate plenum ... such that affirms the superconscious in divine revolt against the living death of
World-denying sub-unconsciousness. Such
a revolt, led by the Second Coming, will establish the airy plenum of Eternal
Life in the supercultural supermasculinity
of 'Kingdom Come'. I call this revolt
... against subfemininity ... the Resurrection, and
it is the way to the superman.
6. If the Universe begins in absolute natural
determinism, the supernatural determinism, as we have argued, of the
super-unconscious, then what ends ... in the superconsciousness
of 'Kingdom Come' ... must be in absolute free will, the free superwill of salvation from the World or, more correctly,
the World-denying sub-unconsciousness of a subnatural
determinism, alongside the World.
7. Where World-denying Catholicism is subfeminine, and therefore subnatural,
worldly heathenism is feminine and accordingly natural, the nature of the
unconscious whose will to motherhood manifests natural determinism in mundane
revolt against the subconscious free subwill of
diabolic subculture. Hence natural
determinism is in no sense a fall from some 'higher' realm ... of anterior
divinity. Natural determinism is a
feminine solution to the dilemma of free subwill, the
mundane complement, as it were, to the supernatural determinism of primal
divinity from which, in satanic revolt, the free subwill
of submasculine subculture broke free. In like manner, it could be said of man that
his fate is to break free, in phenomenal free will, from woman, 'mother earth',
nature, etc., in his cultural orientation towards civilization, albeit his mode
of breaking free from natural determinism is less a fall than a rise, analogous
to a lunar orbit above the earth.
However that may be, such phenomenal free will does not and cannot lead
to divine salvation but, due to its objective limitations, is doomed to slide
from intellect to soul, abandoning Christ for the Father, wherein it is
damned. Like the diabolic fall, the
masculine rise is to a vacuum, for it was from a plenum that it first arose,
and what it arose to could not be another plenum ... excepting the paradoxical
salvation of the Holy Ghost which, in any case, arises from a mundane
vacuum. Thus the masculine mode of free
will is less a good than an evil which is destined for submasculine
damnation in the Father. One must return
to the Blessed Virgin for any prospect of supermasculine
salvation in the Holy Ghost, the free superwill of
which owes not a little to the subnatural determinism
of that virginal 'evil' which is its World-denying precondition and which, in
itself, is a revolt against the heathen goodness of natural determinism.
8. Again, in regard to the above, one must
distinguish the Catholic transcendentalism of the Holy Ghost from the Social
Transcendentalism, as affirmed by me, of the Holy Spirit of Heaven, the latter
not antithetical to the Father but to the Jehovahesque
Clear Light of the Void. For while the
one context is relative and phenomenal, the other, stretching beyond the bounds
of Catholicism, is absolute and noumenal, and to get
to it one must have a world or, at any rate, society which is geared to the subnatural determinism of sub-unconscious subfemininity to an extent which will make the Resurrection
... to Eternal Life through the Second Coming ... a virtual inevitability,
since the evil of sub-unconsciousness is precisely what the Deserving must be
saved from, in order that they might achieve first-hand experience of the
ultimate good ... in the superconsciousness of free superwill.
9. Where the Holy Ghost only has reference to
the spiritual part or aspect of the brain, the Holy Spirit of Heaven transcends
the brain in a lung-oriented spirituality which is as genuinely heavenly as the
cerebral spirituality of the Holy Ghost is purgatorial. Conversely, where the Father only has
reference to the soulful, or emotional, aspect of the brain, the Allahesque Holy Soul of Hell transcends the brain in a
heart-oriented emotionality which is as genuinely hellish as the cerebral
emotionality of the Father is purgatorial.
10. Truly, the 'Three in One' has reference to the
three deities of the brain, the one organ in which the Father, the Son, and the
Holy Ghost have their purgatorial throne - the Son in regard to the intellect,
and thus with reference to the purgatorial per se; the Father in
regard to cerebral emotions (soul), and thus with reference to purgatorial
Hell; and the Holy Ghost in regard to cerebral consciousness (spirit), and thus
with reference to purgatorial Heaven.
Verily, Christ is the knowledgeable cynosure, in intellect, of the
brain, and thus the principal deity of Purgatory who is, in another sense, the
One with whom the flanking deities are contiguous. Nevertheless, even if Purgatory, and hence
Christianity, is centred in Christ, the purgatorial brain has its own Hell and
Heaven which, as minor soul and spirit in relation to the Father and the Holy
Ghost, partner its Christic cynosure.
11. Christ sits in between the Father and the Holy
Ghost pretty much as the Buddha in between the Clear Light of the Void and the Holy
Spirit of Heaven, or Mohammed in between the Clear Fire of Time (Satan) and the
Holy Soul of Hell (Allah), or the Blessed Virgin in between the Mother and the
Christ Child, albeit with a bias, in each case, towards the alpha, and thus
effectively in deference to the more objective (or less subjective) power base.
12. The dreamy consciousness of the Christ Child
paves the way for the cerebral superconsciousness of
the Holy Ghost. In similar fashion, it
could be said that the visionary consciousness of the Second Coming paves the
way for the spiritual superconsciousness of the Holy
Spirit of Heaven, since the Second Coming is akin to a Child who has not grown
up into that which sits on the right-hand side of the Father and is fated,
sooner or later, to do the Father's bidding ... to the detriment of true
salvation. No, the Second Coming has
wisely refrained from growing into objective manhood, in order that he may
avoid the fate of sitting in the Father's shadow and even of succumbing, sooner
or later, to the Father's dubious light.
That is why he is now the gateway to the Holy Spirit of Heaven, and thus
to 'Kingdom Come'. He is the conscious
bridge from the subfeminine to the supermasculine, from subwoman to
superman, subnature to superculture,
the sub-unconscious to the superconscious. No man can enter the '
13. Christ may be 'king' in the brain, where the
intellect sits enthroned, but in the realms of the heart and the lungs He has
no place at all, the reason being that the heart is the abode of the major soul
or, as I usually prefer to term it, the Holy Soul of Hell, whereas the lungs
are the abode of the major spirit, viz. the Holy Spirit of Heaven. Thus neither the Father nor the Holy Ghost
can be equated with the soul per se or the spirit per se,
since that which appertains to the brain is necessarily alien to these more
extreme organs. The only deity that I
can conceive of as being in any way germane to the heart, the abode of the Holy
Soul of Hell, is Allah, while the deity germane to the lungs, the abode of the
Holy Spirit of Heaven, I shall call the Supreme Being - a deity no less
antithetical to the Jehovahesque Clear Light of the
Void ... than Allah is antithetical to the Satanic Clear Fire of Time, which
fell from Jehovah.
14. To conceive of the proton
as falling from the photon, but the neutron as arising from the electron. To conceive, furthermore,
of the neutron as neutral with a bias towards the positive, and of the electron
as neutral with a bias towards the negative. To conceive, additionally, of the neutrino as
having a negative neutron charge, and of a negative electron called the electrino. To
conceive, finally, of the positron, or positive electron, as a reaction against
the electrino, which rises to a
position in the elemental hierarchy antithetical to the photon.
15. It is not inconceivable that, just as there is
a negative neutron, or neutrino, so there is a negative proton, or protino, which stands to the proton as soul to fire, or, in
religious terms, as Allah to Satan. If
so, then the protino would share negativity in common
with the photon, the element of light, as well as with the neutrino and what I
have called the electrino.
16. One could distinguish, further, between a
neutral electron and an electron with a negative bias ... pretty much as we
have distinguished, in theological terms, between the Mother and the Blessed
Virgin, reserving for the electrino, or negative
electron, a correlation with what I shall call the 'Mary Child'. For it seems to me that the Christ Child is rather
less an electrino equivalence than a neutrino
equivalence, bearing in mind his male gender, and that the distinction between
female and male children is effectively one of negativity in the unconscious
vis-à-vis negativity in the conscious, the former worldly and the latter
purgatorial.
17. Analogous to the above, one could distinguish
between a neutral neutron and a neutron with a positive bias ... pretty much as
we distinguish, in theological terms, between the Son and the Father, reserving
for the neutrino, or negative neutron, a correlation with the Christ Child (as
discussed above), who is effectively One with the Holy Ghost.
18. Hence whereas the context of the
Mother/Blessed Virgin would be one that, in its negative bias, draws closer to
the negativity of both the Christ Child and (especially) the Mary Child, or
female baby, the context of the Son/Father, by contrast, would be one that, in
its positive bias, draws away from the negativity of both the Mary Child and
(especially) the Christ Child, with implications that impinge, via the Father,
upon the Mother.
19. It is because Christianity lacks a theological
equivalent of the Mary Child ... that its Heaven goes no further than the Holy
Ghost, the outcome of the dialectic between the Blessed Virgin and the Christ
Child, the former paving the way for the latter, which, as the 'Third Person'
of the Trinity, appertains to the spiritual manifestation of Purgatory (as
already discussed). Such a purgatorial
Heaven is no less negative, and therefore passive, than the Blessed Virgin.
20. True Heaven, by which is meant the Holy Spirit
of Heaven, is only possible on the basis of a resurrectional
revolt against the Mary Child, or the World-denying electrino
whose mundane negativity paves the way for the Heaven-affirming positivity of the positron, as the superconscious
ascends away from the sub-unconscious on wings of airy joy, the joy of the
ultimate free spirit which puts not only the relative spiritual freedom of the
Holy Ghost in the theological shade, so to speak, but, most especially, the
intellectual and emotional 'freedoms' of the Son and the Father, not to mention
the soulful freedom, in subconscious culture, of Allah. There is no freedom higher than the superconsciousness of the Holy Spirit of Heaven, the
resolution of all freedom struggles.
21. Fame is to be recognized externally - for what
one does. Glory, by contrast, is
to be recognized internally - for what one is.
22. The freedom to develop free will at the
expense of natural determinism is the only freedom worth fighting for!
23. The struggle for free
will at the expense of natural determinism is effectively one by man against
woman, or, more specifically, of the masculine against the feminine, of culture
against nature.
24. Man is that in which the conscious
predominates over the unconscious.
Woman, by contrast, that in which the unconscious predominates over the
conscious.
25. To descend from the super-unconsciousness of
the superfeminine to the sub-unconsciousness of the subfeminine via the unconsciousness of the feminine.
26. To ascend from the subconsciousness
of the submasculine to the superconsciousness
of the supermasculine via the consciousness of the
masculine.
27. To descend, in
femininity, from supernature to subnature
via nature. To ascend,
in masculinity, from subculture to superculture via
culture.
28. Superwoman is rooted in the conscience of the Jehovahesque Clear Light of the Void, woman is rooted in
the id of the Motheresque Clear Darkness of Mass, and
subwoman is rooted in the holiness/emptiness of the
virginal Holy Will of the World or, rather, Antiworld.
29. The superman is beyond the subnature
of subwoman in the superculture
of spiritual freedom.
30. Man is above the nature of woman in the
culture of intellectual freedom.
31. The subman is
beneath the supernature of superwoman in the
subculture of emotional freedom.
32. The Satanic fall from
Jehovah was the first blow for freedom struck by the masculine against the
feminine or, more specifically, was a blow struck by the submasculine
against the superfeminine ... in a fiery revolt
against the light (conscience).
33. The ultimate blow for freedom will be struck
by the supermasculine against the subfeminine
... in a spiritual revolt (resurrection) against the living death of virginal
emptiness.
34. The masculine rose from the feminine in an
intellectual revolt against the flesh and its lust-provoking darkness.
35. True freedom, by which
is meant spiritual freedom, can only come at the expense of subnatural
determinism, as the superman rises from the ashes of World-denying subfemininity into the Heaven of spirit-affirming supermasculinity, like a minidisc
from the negativity of microtape death.
36. The freedom which arises from the Blessed
Virgin to the Holy Ghost via the Christ Child ... is akin to a compact disc
(CD) from an audio cassette, and is therefore more pseudo than genuine,
reflecting a phenomenal rather than noumenal
precondition such that leaves the supermasculinity
less than truly supermasculine and the subfemininity less than truly subfeminine.
37. The freedom that arises from the Mary Child to
the Holy Spirit of Heaven via the Second Coming ... is truly heavenly in its
capacity to go beyond the pseudo-Heaven of spiritual Purgatory.
38. It is because it lacks a Mary Child ... that
Catholicism can do no better than to ascend, as it were, from the Blessed
Virgin to the Holy Ghost via the Christ Child, as from audio cassettes to
CDs. This is why its afterlife is always
posthumous, since the Holy Ghost is relative to Purgatory, and thus to the
realm of cerebral spirituality.
39. The cerebral or pseudo-heavenliness of the
Holy Ghost lies at a purgatorial remove from the genuine heavenliness of the
Holy Spirit of Heaven ... in Social Transcendentalism.
40. Likewise, the cerebral or pseudo-hellishness
of the Father lies at a purgatorial remove from the genuine hellishness of the
Holy Soul of Hell ... in Islamic Fundamentalism.
41. The spirit of the brain (consciousness)
compares unfavourably with the spirit ... of the lungs (air), just as the soul
of the brain (emotions) compares unfavourably with the soul ... of the heart
(blood).
42. The Satanic Antifather or, more correctly, Anti-allah,
stands at a fiery remove from the soul, like sunlight from a vampire.
43. The vampire's Afterlife/Eternity is neither cerebral (and short-term) nor spiritual (and
long-term) but soulful (and nocturnal).
His is an afterlife which can only be ended by a stake through the
heart, since his eternity is of Hell.
44. The vampire nourishes his heart on blood that
it may beat all the more passionately in a diabolical affirmation of soul.
45. The Islamic
Fundamentalist loves from the heart rather than, like the Christian
fundamentalist, from the brain. To love from
the heart is to love from Hell; to love from the brain is to love from
Purgatory. This latter is alone
'Christian', since it ties-in with the Father.
46. The Satanic naturalist loves neither from the
brain (emotions) nor the heart (soul) but from the eyes/penis in a promiscuous
lust of fiery passion which is more akin to hatred.
47. Sex that is untempered
by love is motivated by hatred.
48. The writer's usual
fate, once published, is to be damned to the punishment of being read.
49. If speaking is phenomenally subjective and
thinking, by contrast, noumenally subjective, then
thinking is the salvation of speech, a sort of spiritual grace (relative to the
intellect) to a carnal sin (again relative to the intellect).
50. One might say, echoing Christian phenomenality, that whereas writing is of Christ and
reading of the Father, speaking is of the Virgin and thinking of the Holy
Ghost.
51. Compared to the Old Testament, the New
Testament, which is of Christ, is indeed the work of writers (epistles).
52. No more than reading approximates to the soul
... does thinking approximate to the spirit.
Both the heart and lungs are outside the scope, necessarily
intellectual, of the brain.
53. Broadly speaking, writing (Christ) and reading
(the Father) are more Protestant than Catholic, whereas speaking (the Virgin)
and thinking (the Holy Ghost) are more Catholic than Protestant.
54. The Protestant damnation
from writing to reading contrasts with the Catholic salvation from speaking to
thinking, as Purgatory and purgatorial Hell with World-denying holiness and
purgatorial Heaven.
55. To think religiously
is, of course, to pray, and prayer is a Catholic approach to Heaven.
56. The Heathen British prefer the Mother to the
Blessed Virgin ... as they prefer the fullness/richness of the World to
World-denying emptiness/holiness.
57. Whether a World-denying situation is empty or
holy will of course depend upon the attitude - and nature - of the person who
is subject to it.
58. Association Football is a game which affirms
the World, from a male point-of-view, as each set of
players (team) strives to score in their opponents' net, the parallel with sex
or, rather, conception ... only too obvious.
59. The Catholic Irish prefer, in their allegiance
to the Blessed Virgin, to score points over the bar/between the uprights in
their form of football (Gaelic) to scoring points (goals) in the net, since the
latter would be more heathen - and therefore British - than Christian. At least this is theoretically why the Irish
goal is different from the soccer goal, in deference to Catholic sensibility;
though, in practice, there is nothing (excepting the goalkeeper) to prevent
points being scored in the net ... in what may well constitute a more
republican, because heathen, context.
60. To be damned, relative to the intellect, from
fiction to poetry, as from writing to reading, but to be saved, in such
fashion, from drama to philosophy, as from speaking to thinking.
61. From the literary
Hell of poetry to the literary Heaven of philosophy via the literary Purgatory
of fiction and the literary World of drama.
62. From the fiction of Christ to the poetry of
the Father in regard to objective damnation, but from the drama of the Blessed
Virgin to the philosophy of the Holy Ghost in regard to subjective salvation.
63. The drama of the
Blessed Virgin contrasts with the drama of the Mother as tragedy with comedy, since
tragedy is World-denying and comedy World-affirming (like being pregnant).
64. The drama of the Mary
Child, being subdramatic, is effectively subtragic, or tragi-comic, and
paves the way not for philosophy (which is of the Holy Ghost) but for superphilosophy (which is of the Holy Spirit of Heaven).
65. The Mary Child, or female child, is less holy
than empty, and in the vacuum of her emptiness are sown the seeds of divine
revolt by the Second Coming against all that is low and empty.
66. The evil of the Mary
Child is more absolute than the evil of the Blessed Virgin, though both are
alike actors in the Christian (and specifically Catholic) tragedy which is at
the root of the resurrectional revolt which leads to
divine goodness.
67. The comedy of the
heathen Mother inspires not a divine revolt but an antidivine
rise ... to the Son, who is but the Antichristic (in
relation to the Christ Child) consequence of heathen goodness.
68. If the Son is effectively antichristic
vis-à-vis the Christ Child, the true link between the Blessed Virgin and the
Holy Ghost, then the Father is effectively antispiritual
vis-à-vis the Holy Ghost, since One Who emotionally
acts upon the Mother in perpetuation of the World.
69. The heathen circle of Father-Mother-Son has nothing
whatsoever to do with the Christian circle of Blessed Virgin - Christ Child -
Holy Ghost. It is the secular
counterpart of the religious path to salvation, a World-affirming delusion
which perpetuates sin and suffering.
70. We must learn to think more in terms of the
Mary Child - Second Coming - Holy Spirit of Heaven, with the Third being
commensurate with salvation from the First via the Second ... in what will
truly be an Eternal Beyond.
71. Musicians and painters are not genuinely
Christian types of artist but akin, in their soulful and spiritual extremes, to
Fundamentalists and Transcendentalists for whom the heart and the lungs are of
more relevance than the brain. For they
are motivated not by volume but by time and space respectively, and thus stand
to writers ... as devils and gods to men, proponents of either a cultural Hell
(music) or a cultural Heaven (art) rather than, as with the principal types of
writer, one or another mode of cultural Purgatory.
72. Of course, none of the above types of artist
should be confounded with their anti-art, and more objective, counterparts, who
are less religious (absolute) or political (relative) than economic (relative)
or scientific (absolute). Antimusicians and antipainters
are less Fundamentalists and Transcendentalists, respectively, than Naturalists
and Idealists, just as antiwriters are less
Christians than Materialists.
73. To conceive a correlation between A4
ring-binders/paper and the Blessed Virgin, but between A5 ring-binders/paper
and the Mary Child. For
ring-binders/paper are effectively feminine, and hence of the unconscious in
one degree or another. In contrast to
compact discs and/or floppies, which signify, it seems to me, a superconscious revolt - and resurrection - leading to the
Life Eternal.
74. The dividing line
between the unconscious and the sub-unconscious has the Mother on one side of
it and the Blessed Virgin on the other, the former heathen, the latter
Christian.
75. Strictly speaking, the Blessed Virgin is
commensurate with the pseudo-subunconscious ... such
that leads, via the pseudo-consciousness of the Christ Child, to the pseudo-superconsciousness of the Holy Ghost, this latter situated
in the brain.
76. Hence where the Blessed Virgin epitomizes the
pseudo-subunconscious, the Mary Child, or female
child, epitomizes the sub-unconscious in its genuine, or absolutist,
manifestation. It is vis-à-vis this more
radical manifestation of the sub-unconscious that the quasi-superconsciousness
of the Second Coming will engineer the resurrectional
revolt that will culminate in the superconsciousness
of the Holy Spirit of Heaven in 'Kingdom Come'.
77. The consciousness of
Christ, the Son, leads to the pseudo-subconsciousness
of the Father, who is attracted towards the unconsciousness of the Mother.
78. By comparison with the pseudo-subconsciousness, in cerebral emotions, of the Father, the subconsciousness of Allah, as indeed of his satanic
antithesis, is manifestly genuine; for it is a subconsciousness
not of the brain but of the heart, not of the intellect but of the soul.
79. By contrast to the superconsciousness
of the Holy Spirit of Heaven, the super-unconsciousness of the Clear Light of
the Void is an inception and not a culmination, a beginning and not an end, an
idealism and not a transcendentalism, a mysticism and not a gnosticism,
a vacuum and not a plenum, a root and not a centre.
80. Those who make it through to the superconscious will not only be beyond nature but the
supernatural as well, being the supercultural
refutation of supernature. They will be free from supernatural law for supercultural Heaven, free from superfeminine
conscience for supermasculine bliss, free from the
primal antibeing of the Creator for the supreme being
of the ultimate Creation (of man), free from the Universe for the universal
self.
81. One can no more have socialism without
capitalism than ... woman without man.
Socialism is largely concerned with the distribution, on as wide and
equitable a basis as possible, of wealth, but to create wealth in the first
place one must have capitalism. Too much
wealth and too little socialism, or too much socialism and too little wealth
... and one is heading for trouble. The thing is to strike a balance between
capitalism and socialism, so that there will always be wealth to distribute to
as many people as possible. Yet this
does not mean to say that such a balance is the best of all possible
worlds. It is simply the best relative
to the sort of open societies in which most Western countries currently
exist. There are still other
possibilities ... which transcend capitalism and socialism, no less than men
and women.
82. The absence of a workable balance between
capitalism and socialism spells one of two things: either a situation of state capitalism
and therefore Fascism on the one hand, that of a preponderating capitalism, or
a situation of state socialism and therefore Communism on the other hand, that
of a predominating socialism. Too much
capitalism and the likelihood is that one will end-up with a fascist economy
run on state capitalist lines. Too much
socialism, on the other hand, and the likelihood is of a communist economy run
on state socialist lines. Neither
economy can work: the first because it is manifestly unjust; the second because
it will lack the wealth to sustain itself on any but a repressive basis. Hence if the worst is not to come to the
worst, capitalism and socialism must be in balance ... so that there is both
wealth (within reasonable bounds) and the will to distribute it on an equitable
basis.
83. As capitalism draws closer to the People, and
thus further from the possibility of Fascism, it becomes populist, and thus a
reflection, in terms of the wider distribution and availability of shares, of
the social collectivism obtaining among those who are the principal recipients
of the wealth-creating process, namely the People themselves. A society, on the contrary, in which not the
social collective but the capitalist individual ... is the principal
beneficiary of wealth creation ... may well spark a social revolt resulting, if
crushed, in Fascism, and thus in even greater oppression of the People by an
economic elite who then control the State to protect their capitalist
gains. For if the self-serving
Capitalist can gain control of the State, he will use it as a tool of social
oppression, and this may lead, in due course of reactionary time, to a
communist backlash, such that will strive to take over the State in the
People's name and with a view to eradicating capitalism. Hence the one extreme may lead to the other,
and both are inherently fallible. Only
when the State is an arbiter between Industry and the People, the Few and the
Many, rather than on the side of either the Few (Fascism) or the Many
(Communism), is it doing what it should be doing, which is to say, serving the
interests of all!
84. Obviously, for the State to be an arbitrator
between Industry and the People it must be democratic, and thus reflective of
the sort of class divisions which characterize a vibrant and productive
society. Such a State may exhibit,
within the liberal parameters of its democratic pluralism, fascistic and/or
communistic tendencies (as when industry, services, etc., are nationalized on either
a state capitalist or a state socialist basis - the former by the Conservative
Party and the latter by Labour), but it will never succumb to the evils of
Fascism or of Communism per se.
85. In sexual terms, one
could say that whereas the liberal State, balanced between capitalism and socialism,
is heterosexual, the fascist State, by contrast, is homosexual and the
communist State comparatively lesbian.
For whereas the liberal State reflects both male and female
characteristics, the fascist State, centred in capitalism, is overly masculine,
while the communist State, rooted in socialism, is no-less overly feminine, and
neither of the latter can expect to reproduce, much less produce, anything
worthwhile.
86. Repression of the feminine element by the
masculine ... is characteristic of the fascist State's will to survive, while,
conversely, repression of the masculine element by the feminine ... typifies
the communist State's will to survive.
Sooner or later, however, what has been systematically repressed will
rise-up with a vengeance and wreak revolutionary justice on the system
responsible for its repression. The
result will be either a swing from one extreme to the other or, failing that,
the establishment of something approaching a balance between the masculine and
feminine elements in what one would call a liberal democracy. Hence the heterosexual nature of liberal
democracy contrasts with both the homosexual nature of 'capital democracy' (or
Fascism) and the lesbian nature of 'social democracy' (or Communism).
87. Whereas the relationship between, say, the
Conservative Party and the Labour Party in Britain is effectively heterosexual,
reflecting masculine (capitalist) and feminine (socialist) interests, the
Liberal Party (latterly Liberal Democrats) is effectively androgynous, since combining
both capitalist and socialist, masculine and feminine elements within itself in
what is, I would guess, the quintessence of Liberalism. Thus unlike both the Conservative and Labour
parties, the Liberal Democrats can alternate between capitalism and socialism,
even to the extent of nationalizing industry, services, etc., on either a
fascistic or a communistic basis, depending on the context. For centrism allows for both right- and
left-wing alternatives, even though the chances are that, being centrist, the
Liberal Party will be less inclined to nationalize (and thus embrace contrary
extremes) than to maintain, as far as possible, a laissez-faire approach to
both capitalism and socialism, seeking neither an overly masculine nor an
overly feminine bias (such that would prove too politically divisive), but
adhering to the androgynous middle-ground.
88. Since the division between the unconscious and
the conscious is effectively between sensuality and spirituality, or nature and
culture, one can argue, as I shall, for the equation of the unconscious with
Hell and of the conscious with Heaven or, at any rate, for an equivalent
designation, depending on the nature of the unconscious/conscious dichotomy.
89. More specifically, it seems to me that if the heathen
unconscious, the unconscious of the Mother, is of the World, then the World is
a kind of 'good Hell', and thus a sphere of unconscious sensuality which
contrasts with the 'bad Heaven', so to speak, of the heathen conscious, the
conscious of the Son, whose writerly intellectuality
leads back towards the heathen subconscious, the subconscious of the Father in
what is, I suppose, a 'bad Subheaven', given the
emotional connotations which accrue to the readerly
context in question.
90. Be that as it may (and although there is a
sense in which, from its own point of view, the distinction between the
unconscious and the conscious is akin to Hell and Heaven), we have to confess
that, strictly speaking, such a distinction connotes with the World and Purgatory,
since both Hell and Heaven are Christian designations which can therefore only
be applied loosely and, as it were, figuratively to the heathen contexts in
question, including, be it noted, to the Mother and to the Son/Father.
91. No, if the unconscious and the conscious
respectively connote with the World and Purgatory, then whatever connotes with
Hell and Heaven has to be properly Christian and thus reflective not of an
unconscious/conscious division ... but of a sub-unconscious/superconscious
division such that calls to mind the more Catholic deities of the Blessed
Virgin and the Holy Ghost, the one leading to the other via the Christ Child,
the Christic per se of Catholicism. Perhaps, in view of our more extreme
terminology, the use of equivalent extremes like 'Subhell'
and 'Superheaven' is more appropriate here, since we
are dealing in more absolutist contexts which, unlike the World and Purgatory,
are evil and good through and through.
For, after all, the Blessed Virgin is a vacuum of virginity, and thus a
World-denying refutation of the heathen plenum of fecund motherhood which, as
we have argued, corresponds to a 'good Hell', a paradoxical and notably
relative description. Now the Virgin, or
the context of adult virginity, is no 'good Hell' but a 'bad Hell', a Subhell of Christian vacuity, and thus the guarantor of resurrectional revolt, via the Christ Child, towards the
Holy Ghost, the spiritual plenum of prayerful contemplation and visionary
transcendence such that contrasts, in the most superheavenly
terms, with the vacuous chatter, no matter how prayerful, of those who remain
moored to the Blessed Virgin. So the
real Christian Hell and Heaven, viz. the Blessed Virgin and the Holy Ghost, are
very much pertinent to Catholicism, wherein the sub-unconscious is the
foundation of superconscious transcendence, both
anterior to (as prayer, meditation) and posterior to (as chemically-induced
visionary experience) the grave. There
could be no greater distinction, in Christianity, than that between the Blessed
Virgin and the Holy Ghost, the 'Subhell' of the one a
precondition of the 'Superheaven' (relative to the
Trinity) of the other.
92. Yet this same distinction is even more
characteristic of Social Transcendentalism, my own contribution to religious evolution,
wherein we would have to contemplate a more radical, because even more
absolutist, distinction between the sub-unconscious of the Mary Child, or
female child, and the superconscious of the Holy
Spirit of Heaven, the former leading, via the Second Coming, to the latter, as
we move beyond the outer limits of World-denying virginity to the
inner-parameters of Heaven-affirming spirituality, a spirituality not centred
in the brain but in the lungs, and thus reflective of an airy plenum such that
correlates with 'Kingdom Come' and its promise of 'Eternal Life', a life
ultimately implying the overcoming of man and his supersession,
gradually and methodically, by ever-more transcendent post-human life
forms. It is with the Holy Spirit of
Heaven, however, that Heaven finally attains to its superconscious
peak, a peak at once supermasculine, supercultural, and superdivine. This is no Christian (Roman Catholic) Heaven,
but the long-awaited Social Transcendentalist Superheaven
that is both a refutation of and revolt against the socialistic Subhell of feminist subnature and
sub-unconscious evil. This definitive
Heaven is the ultimate good, and if it is at the farthest possible dichotomous
remove from the Subhell of the Mary Child, it is
antithetical, as omega vis-à-vis alpha, to the superfeminine
Clear Light of the Void with which, so we believe, the Universe began. Hence a joyful culmination
to evolution, as opposed to the woeful (horror vacui) inception of evolution or, more probably,
devolution ... in the cosmic light.
93. But if this Clear Light, this 'Judaic
Creator', was superfeminine or supernatural, then it
was, as we earlier argued, super-unconscious, and thus not heavenly (contrary
to what Biblical tradition has taught), but effectively superhellish,
i.e. the superhellish inception of the cosmos from
which, in solar revolt, came in due course of time the 'Satanic Fall' ... of
the numerous stars/suns that characterize, for instance, the Galaxy. But this fall of Satan from Jehovah, of the
'Clear Fire' from the 'Clear Light', was into the subconscious and thus, as we
have seen, something submasculine, subcultural, and, above all, subheavenly. It was the beginnings, in proton positivity, of Heaven, albeit, given the cosmic context, in
scientific (and therefore outer and pseudo) terms. It was not the Devil that fell from God, but
God from the Devil or, more specifically, the Satanic Subgod
from the Jehovahesque Superdevil,
a subconscious Subheaven from a super-unconscious Superhell! And it is
vis-à-vis this Superhell that the Holy Spirit of
Heaven is an absolute antithesis - supermasculine to superfeminine, supercultural to
supernatural, superconscious to super-unconscious, superdivine to superdiabolic! Verily, the fact is that in the Beginning was
not God but the Superdevil, and that this first
revolt against vacuous negativity was not a rise (heathen), still less a
resurrection (Christian), but a fall (pagan), the fall of the Satanic Subgod into Subheaven!
94. Doubtless, the fact that we are accustomed,
through Biblical conditioning, to thinking in terms of the fall of Satan (and
his angels, viz. other peripheral stars) from Jehovah ... has contributed
towards the belief that the fallen state is hellish and the original primal one
alone heavenly. Yet it is no less
characteristic of this Satanic Fall that it reflects a revolt against an
original vacuum ... than of the resurrectional revolt
of the Holy Ghost vis-à-vis the Blessed Virgin.
The only difference, apart from the scientific/religious distinction
which exists between the contexts in question, is that whereas the fall is from
a supernatural plane to a subcultural (barbarous)
one, the Resurrection is from a subnatural plane to a
supercultural one.
In other words, we are accustomed to equating deliverance, and thus
divinity, with the 'super' plane, whereas anything prefixed by a 'sub'
automatically puts us on our guard against diabolical possibilities. Yet while the supernatural may be 'higher
than', because anterior to, the subcultural, its
association with the super-unconscious should leave one in little doubt that it
corresponds to a superhellish and therefore superdiabolic reality, the very reality that led to the
Satanic Revolt, and thus to the establishment, in solar positivity,
of the subdivine.
Such a level of subdivinity, corresponding to
the subconscious, was the first manifestation of free will over natural
determinism, and the resurrectional revolt of the
Holy Spirit of Heaven will be the last!
95. Considering that the Satanic 'Fallen Angel'
corresponds to a scientific Subheaven of
approximately solar constitution, then it need not surprise us if Allah
corresponds to a religious Subheaven, in subconsciousness, of soulful constitution, the Subheaven of the heart and its religious fundamentalism. For it seems to me that, contrary to my
customary evaluations, Allah is less the Holy Soul of Hell than the Holy Soul
of Subheaven, and thus the religious antithesis to
the Clear Fire of Time (or scientific Subheaven) in
which Satan has his throne. Now this
fundamentalist Subheaven of Allah is to the Christian
Subheaven of the Father what the transcendentalist Superheaven of the Holy Spirit (of Heaven) is to the
Christian Superheaven of the Holy Ghost, viz. the
more extreme, and thus genuine, manifestation of the Heaven in question. For the poles of the Christian Heaven
appertain to the brain, wherein the purgatorial intellect has its Christic throne, whereas the fundamentalist Heaven of Allah
appertains to the heart, and the transcendentalist Heaven of the Holy Spirit
(of Heaven) to the lungs, the former genuinely subheavenly
and the latter no less genuinely superheavenly. Now just as the transcendentalist Heaven is
antithetical, as we argued, to the Jehovahesque Superhell of the Clear Light of Space (the Void), so the
fundamentalist Heaven is antithetical to the Satanic Subheaven
of the Clear Fire of Time, pretty much as a vampire, say Count Dracula, to the
sun. In fact, one cannot conceive of a
fundamentalist afterlife, or eternity, except in relation
to vampires, since the heart cannot survive death like, to some extent, the
brain, and therefore no survival of death is possible to Fundamentalists within
strictly fundamentalist terms except in relation
to the morally dubious realm of vampirism, wherein the vampire sustains an
occult life beyond the grave by gorging himself on the blood of his chosen
victims. Doubtless, the
transcendentalist eternity, when it comes to pass, will be much less occult and
far more utopian, given the moral distinction which indubitably exists between
the supercultural and the subcultural,
the spirit and the soul. And it will
outlast, by far, the Christian afterlife of cerebral transmutations in the
grave!
96. Where the 'sub' contexts, whether conscious or
unconscious, are immoral, the 'super' contexts, whether conscious or
unconscious, are moral, while the intermediate contexts, both conscious and
unconscious, are amoral, albeit with a contrary bias, so that the conscious,
for example, is amoral with a positive bias (towards the [immoral] subconscious
Father) and the unconscious is amoral with a negative bias (towards the
[immoral] sub-unconscious Virgin). Hence
whereas the super-unconscious corresponds, in its superfemininity,
to a noumenal Hell, the Superhell
of supernature, the unconscious corresponds, in its
femininity, to an amoral Hell, the worldly Hell of nature, and the
sub-unconscious, in its subfemininity, to an immoral
Hell, the Subhell of subnature
(on both Catholic and feminist terms, the former with reference to the Virgin
Mary, and the latter with reference to what I have called the Mary Child). Conversely, whereas the subconscious
corresponds, in its submasculinity, to an immoral
Heaven, the Subheaven of subculture (on both
scientific and religious terms, e.g. Satan and the Father and/or Allah), the
conscious corresponds, in its masculinity, to an amoral Heaven, the purgatorial
Heaven of culture, and the superconscious, in its supermasculinity, to a moral Heaven, the Superheaven of superculture (on
both Catholic and transcendentalist terms, the former with reference to the
Holy Ghost and the latter with reference to the Holy Spirit of Heaven).
97. Politically speaking, that which is of the
unconscious is left wing and that, by contrast, which is of
the conscious ... right wing, whereas that which is of the sub-unconscious is
extreme left-wing and that which is of the superconscious
... extreme right-wing. Now in
the case of the conscious options, things proceed from left to right, as from
the subconscious to the superconscious via the
conscious, whereas in the case of the unconscious options things proceed, by
contrast, from right to left, as from the super-unconscious, which is extreme
right-wing, to the sub-unconscious via the unconscious. This is largely because the conscious, or
masculine, aspect of life evolves, while the unconscious, or feminine, aspect
of it devolves, the former towards the supermasculine
superconscious, and the latter away from the superfeminine super-unconscious. The one tradition converges towards an Omega
Point, while the other tradition diverges from an Alpha Point, the former
transcendentalist and profoundly religious, the latter idealistic and
profoundly scientific. Hence although the
superfeminine super-unconscious has an extreme
right-wing correlation, it is the correlation of a scientific Beginning rather
than, as in the no-less extreme right-wing case of the supermasculine
superconscious, of a religious End.
98. From the Christian Extreme Left of the Virgin
Mary to the Christian Extreme Right of the Holy Ghost via the right-wing
culture of the Christ Child.
99. Similarly, from the socialist/feminist Extreme
Left of the Mary Child to the transcendentalist Extreme Right of the Holy
Spirit of Heaven via the right-wing culture of the Second Coming.
100. Conversely, from the heathen Left of the Mother
to the heathen Extreme Left of the Father via the right-wing culture of the
Son. (Note that in relation to the Trinity, the Father is extreme left-wing,
the Son right wing, and the Holy Ghost extreme right-wing.)
101. The Jehovahesque
Clear Light of the Void is effectively extreme right, whereas both the Satanic
and Moslem contexts are extreme left - the former scientifically and the latter
religiously (and more completely than the Christian Father, whose extreme
left-wing status is relative to the cerebral subconscious, as opposed to the
soulful subconscious of the heart).
102. By contrast to Catholicism, Protestantism is
effectively heathen, since the Mother, the Son, and
the Father are less genuinely religious figures than secular deities when
compared to the Virgin Mary, the Christ Child, and the Holy Ghost. The Mother's correspondence is not to Hell
but to the World; the Son's correspondence is not to World-denying asceticism
but to Purgatory; and the Father's correspondence is not to Superheaven
but to Subheaven.
However one looks at it, Protestantism is a heathen rejection of
Catholicism, the true
103. Broadly speaking, Anglicanism is the
denomination par excellence of the Mother, Puritanism the denomination par
excellence of the Son, and Presbyterianism the denomination par
excellence of the Father. It could
also be said that the Cromwellian revolt against
Charles I amounted to the rise of the Son at the expense of the Mother, or
Puritanism at Anglicanism's expense, and thus bore a paradoxical resemblance to
the fall of Satan from Jehovah, since in each case we have a conscious revolt
against unconscious tradition, and thus a struggle for culture against nature,
or masculinity against femininity. The
success of the Puritan Revolt inevitably eased the way for Presbyterianism, and
thus for Christian fundamentalism (the Father).
It also inevitably eased the way for satanic naturalism and, latterly,
Moslem fundamentalism, the more genuinely extreme left-wing parallels to the
above.
104. The Protestant
tradition, being heathen, is against Christian extremism, since more a matter
of worldly affirmation than of World-denying Hell and Purgatory-denying
Heaven. In short, Protestantism
encourages an amoral equalitarianism as opposed to the sort of immoral and
moral extremes one would associate with Hell and Heaven. It is not concerned with the sub-unconscious
and the superconscious but with the unconscious and
the conscious, neither of which are genuinely religious. Thus it fights shy of diabolic and divine
extremes, just as Buddhism, another heathen religion (or, more correctly,
pseudo-religion) fights shy of pleasure in order to avoid pain. The Catholic Church is in the business of
maintaining both Hell and Heaven; for you can't have Heaven without Hell, or a resurrectional revolt without something hellish to be in
revolt against. Protestantism, on the
contrary, is in the business of maintaining the World and Purgatory, and will
defend its moderation on the grounds that the price of Heaven is too high. What it wants is the happiness of the greater
number, or equality of opportunity and other such equalitarian ideals, not high
and low, or up and down, or 'super' and 'sub'.
Yet by denying such contrary moral extremes it rejects God, and hence
Christianity. Amorality cannot be
morally justified. It is simply a
heathen failing which perpetuates the World.
105. The unconscious/conscious distinction, besides
being one of nature vis-à-vis culture, or woman vis-à-vis man, or natural
determinism vis-à-vis free will (spirit), is also, and most poignantly, a
distinction of tribalism vis-à-vis nationalism.
And by 'nationalism' I mean the nation, or that which is composed of a
variety of different tribes or, more accurately, is the product of the
interbreeding of diverse tribes into a single people who share common goals and
beliefs. A nation is certainly more than
the sum of its parts, whereas a tribe is, or can be, a part of the sum which
refuses or is unable to embrace the other parts of the nation in which it may
find itself. This and other factors
combine to distance the tribe from the nation, keeping it closer to the
unconscious. In fact, tribes can be supertribal (super-unconscious), tribal (unconscious), or subtribal (sub-unconscious), while nations can likewise be subnational (subconscious), national (conscious), or supernational (superconscious). The Jews were - and in diaspora
terms continue to be - a supertribal category, one
affiliated, by religious tradition, to the superfeminine
realm of super-unconscious supernature, viz. Jehovah
as 'Creator'. Were it not for their
Judaic traditions the Jews would surely have been unable to survive on supertribal terms for as long as they did (indeed, it is
debatable whether they would have been scattered, like light from a vacuum, by
historical circumstances in the first place), and it would be no exaggeration
to say that before the establishment of the State of Israel there was no
Israeli nation but only Jewish supertribalists spread
far and wide across the world whose allegiance to Jehovah sustained them in
their superdiabolic predicament. An allegiance to Satan, on the other hand,
would have required a subnational standing, and it is
my view that there is such a thing as a Moslem subnation
which fights shy of both supertribal criteria and supertribalists alike.
106. Bolshevism, communism, socialism, and other
such variations on a left-wing or unconscious theme ... are also forms of
tribalism, though arguably less supertribal than subtribal, if we recall their down-to-earth mass appeal to
the proletariat, who are assuredly more a tribe, considered in terms of their
particular class, than a nation. Thus by
selecting a single class from among the various classes that generally go into
the composition of a nation, the Bolsheviks, Communists, and such like were
indubitably more tribal-minded than nation-minded, more tribalist
than nationalist, and one would hesitate to believe that communism was
inter-national, so to speak, when its appeal to the proletariat - 'proletarians
of the world unite' - would suggest an intertribal resolve likely to put it at
loggerheads with nationalism.
107. Another and, in some sense, more contemporary
form of tribalism is feminism, which selects gender as the 'tribe' with which
to inflict unconscious or, more probably, sub-unconscious evil upon society
and, in particular, the male sex. In
fact, I would take the view that feminism is of the post-Catholic mode of sub-unconscious
tribalism, and that it is therefore not only posterior to the traditional
Catholic sub-unconscious, the focus of which is of course adult (and in
particular female) celibacy, but posterior to communist/socialist tribalism as
well, which, on second thoughts, is probably more a tribalism of the
unconscious, given its working-class bias, than of the sub-unconscious, and
thus a mode of tribalism in between the supertribalism
of, for example, Jews and Gypsies traditionally, and the subtribalism
of radical Feminists. Hence it is the feminist
mode of tribalism which, focusing on gender rather than class or race, is the
contemporary mode par excellence, and the one most likely, in consequence, to
spark the resurrectional revolt of supermasculine supernationalism,
the ultimate nationalism of the superman.
108. If ethnic supertribalism
is/was super-evil, and class tribalism comparatively evil, then gender
tribalism is sub-evil, the sort of evil from which to expect a supergood revolt which will just as assuredly signify
Heaven as feminism now signifies Hell.
Verily, the Mary Child is the Subdevil against
which the Second Coming must turn, if the Holy Spirit of Heaven is to become
the Supergod of 'Kingdom Come'.
109. Socialism and capitalism are alike economic
reflections of the mundane World and the purgatorial Overworld,
which share, in common with democracy, the heathen status of
unconscious/conscious life. In fact,
both socialism and capitalism would be inconceivable without a Protestant
precondition, the heathen essence of which spawned a compromise between the
World and Purgatory, proletarians and bourgeoisie, which finds its political
analogue in liberal democracy (whether parliamentary and preponderantly
bourgeois, or republican and no-less predominantly proletarian). Too much socialism and one would have the
proletarian exclusivity of Communism.
Too much capitalism, on the other hand, and one has the bourgeois
exclusivity of Fascism. Yet neither of
these heathen extremes can work, because socialism and capitalism are as
mutually dependent on each other as the World and Purgatory or, in more
genuinely extreme contexts, Hell and Heaven.
Communism is no more Hell than Fascism is Heaven. The proletariat no more make a
sub-unconscious category than the bourgeoisie add-up to a superconscious
one. Such religious extremes are more
pertinent, as I have already argued, to a Christian tradition, not to a heathen
one, and such a tradition, besides transcending class, also transcends race. The Heathen may play at being Christian, but
they will never convince anyone but themselves!
Heaven is no more national than Hell intertribal. Heaven is supernational, and Hell, by contrast, subtribal. Neither socialism/communism nor
capitalism/fascism ever really departs the World and Purgatory respectively. Nor, for that matter, does democracy. That which goes beyond the World/Purgatory,
the unconscious/conscious, will do so on other than heathen economic or
political terms. The Roman Catholic
Church is one such Beyond. The Second Coming has yet to establish the
other and ultimate Beyond such that, in its Social Transcendentalism, will lay
the heathen alternatives to rest.
110. Because they do not transcend the liberal realm
of the World/Purgatory but are effectively exclusive extremes in relation to
it, both Communism and Fascism are contrary manifestations of liberal decadence
- the former with regard to the mundane World (proletariat) and the latter with
regard to the purgatorial Overworld
(bourgeoisie). Thus they remain heathen
ideologies which fight shy, on even more radical terms than do socialism and
capitalism, of properly Christian criteria.
111. Because of their heathen origins,
neither socialism nor capitalism can be morally justified. For, like democracy in the
political sphere, they are manifestations of economic amorality, the one in
relation to the proletariat (a context of mass), the other in relation to the
bourgeoisie (a context of volume).
Wealth, and thus wealth creation, can only be morally justified, which
is to say, justified from a moral position, with regard to religion, and, more
specifically, God ... the Holy Ghost and/or Holy Spirit of Heaven. Then it is an aspect of the high against the
low, the good against the evil, the up against the down - in a word, Heaven
against Hell. When it is used to glorify
God, as in Catholic churches and (hopefully in the future) the transcendental
centres of 'Kingdom Come', wealth is morally justifiable, and is in fact a
good. But when, on the contrary, it is
produced and distributed independently of religious considerations, whether on
a capitalist or a socialist basis, with regard to the purgatorial Overworld (of the bourgeoisie) or the mundane World (of the
proletariat), it is morally unjustifiable, since appertaining to contrary
realms of amorality, the former conscious and the latter unconscious, and is
thus by definition either criminal (capitalist wealth) or sinful (socialist
wealth), neither of which could be sustained within a properly Christian
(Catholic) society, the twin poles of which, by contrast, are punishment (Hell)
and grace (Heaven), with contrary economic arrangements.... Such as a sort of
Messianic trusteeship by the Centre for the Saved (religiously sovereign
people) in the heavenly context, and a communal autarchy of the Damned in the
hellish context, the former reflective of superconscious
deliverance, the latter no less reflective of sub-unconscious enslavement.
112. In music, the voice is the 'instrument',
necessarily natural, of the unconscious, in contrast to the artificial
instrumentality of the conscious, and thus of properly cultural values. Hence from the
super-unconscious vocals of solo singing to the sub-unconscious vocals of
female choirs via the unconscious vocals of pop singers, who usually sing to an
instrumental accompaniment of their own making. In fact, I would say that whereas singing of
the super-unconscious variety is usually accompanied by what we would recognize
as jazz instruments, like brass and percussion, singing of the unconscious
variety is more usually accompanied by electric instruments, as befitting the
worldly nature of Pop and/or Rock, the latter pair being a socialist/communist
alternative to the Blues and/or Jazz, which are comparatively idealistic and
naturalistic forms of music more usually identifiable with pseudo-religion,
whether Judaic or Buddhist. Of course,
one can be a singer within the group context of Pop/Rock without simultaneously
playing an instrument, and thus be effectively communistic rather than
socialistic, if one recalls the more extreme nature of Communism vis-à-vis
Socialism. Yet such a singer is still at
an unconscious remove from the super-unconsciousness of the blues and/or jazz
singer, particularly when the latter is literally a solo singer and not simply
a member of the band. For the
proletarian who sings Pop and/or Rock in a feminine context, whether relative
(pop) or extreme (rock), should not be confounded with the 'lady' who sings the
Blues and/or Jazz in a superfeminine one!
113. In regard to the choir-singing of the
sub-unconscious, which can be described as a subfeminine
mode of vocals, we should distinguish, I believe, between the adult choirs of
the Blessed Virgin and the 'juvenile' choirs of the Mary Child, these latter
closer in effect to feminism than to Catholicism, if we bear in mind the more
absolutist nature of feminism and thus, by implication, of juvenile singing,
whether or not such singing takes place within a church or, more usually, a
secular context, like school, where we would be justified in equating the
sub-unconscious with emptiness rather than holiness. Yet the sub-unconscious is by and large
Christian compared with the unconscious, the heathen connotations of which
stand at a mundane remove from the pagan and cosmic connotations one would
associate with, say, jazz or blues singing in regard to the super-unconscious.
114. As regards instrumental music (or, at any rate,
music which is predominantly instrumental), it seems to me that Classical stands
to Romantic pretty much as the Son to the Father, or the conscious intellect to
subconscious emotions, and that Classical and Romantic are therefore the
conscious equivalents of Pop and Rock in respect of the unconscious, thereby
suggesting a sort of purgatorial counterpoint to the World which, in class
terms, would suggest a middle-class/working-class dichotomy, and in economic
terms a capitalist/socialist, if not (in regard to the more extreme contexts of
Romantic and Rock) a fascist/communist one.
Probably 'liberal music', properly so considered, demands of us the
notion of a compromise between Classical and Pop, if not (in decadent terms)
Romantic and Rock, whether this takes a popular Classical form or indeed the
more androgynous form of, say, 'Rock Classical'. Be that as it may, it seems to me that the
fatality of classical music is towards Romanticism, as though from the Son (a
cross) to the Father (a 'burning cross'), whereas the sort of music one would
associate with the Holy Ghost, the realm of a Christian Heaven, is more likely
to be visionary and spiritual, whether in terms of the avant-garde or of
traditional music or, indeed, some paradoxical cross between the two which may
owe more than a little to the combination of what, in theological terms, I
would describe as the Christ Child with the Holy Ghost, identifying the former
with traditional music and the latter with the avant-garde, so that one
proceeded from the one to the other ... as from the pseudo-conscious to the
pseudo-superconscious. Certainly a similar sort of compromise would
obtain in the more radical context of Social Transcendentalism, wherein we
would have a quasi-superconscious revolt against
feminist sub-unconsciousness that was destined to culminate in the resurrectional superconscious of
the Holy Spirit of Heaven, a Messiah-inspired revolt against juvenile choirs
and/or (for this is also important) Folk-Rock (with its female-dominated
vocals) that was more avant-garde, if in synthesizer-based terms, than
traditional, and which was ultimately destined to partner and eventually be
overhauled by instruments like uilleann pipes,
probably the most spiritual of all instrumental options and the one most likely
to do some musical service, relatively speaking, to the Holy Spirit of
Heaven. So, in effect, the reversal of
Christian music which, leading from traditional to avant-garde,
would remain more cerebral than genuinely spiritual.
115. Things that are classless, like the Truth, are
also and by definition priceless, which is to say, not subject to
commercialization as saleable products.
Only the class-bound product can be commercially evaluated and accorded
a price tag, whether low in relation to the working class, medium in relation
to the middle class, or high in relation to the upper class, thereby passing
from beauty and knowledge to strength.
Yet all such price tags appertain to heathen amorality, not to
Christian/transcendental morality, which aims, through truth/supertruth, for a classless salvation in the
priceless. The man (a godly being) who
achieves truth cannot be bought and sold in the marketplace, like a class-bound
person. He is beyond such a heathen
fate, and his truth, if it is not to be tarnished or demeaned through commercial
association, must be disseminated, when the time is ripe, on a non-commercial
basis ... such that does justice to the divine.
Only the products of lower-, middle-, and upper-class people can be
bought and sold on socialist and/or capitalist terms, and such products can be
known and evaluated accordingly. God is
the one being who cannot be bought and sold!
116. Even to sell the Bible (which is by no means
all truth or even very true, judged by genuinely spiritual standards) is a
heathen crime, which should not go unpunished!
117. The Superdevil ... of
the super-unconscious ... diverges as light from the Superhell
of the spatial vacuum, like illusion from woe, whereas the Supergod
... of the superconscious ... converges as spirit
upon the Superheaven of the spaced plenum, like truth
upon joy.
118. Illusion stems from woe no less than truth
leads to joy, the one associated with the Clear Light of the Void (space), and
the other with the Holy Spirit of Heaven (air).
119. Woe is the negative being of the spatial vacuum
(void) which causes the negative doing (illusion) of light to speed away from
it, as from a horror vacui.
120. Joy is the positive being of the spaced plenum
(Heaven) which results from the positive doing (truth) of spirit as it
converges upon it through meditative focus.
121. Because being is a glory and doing a power, it
can be said that whereas woe is the negative glory that causes the negative
power of illusion to speed away from it, truth, by contrast, is the positive
power which results in the positive glory of joy.
122. The negative glory (spatial vacuum) of Superhell causes the negative power (light) of the Superdevil to diverge centrifugally, whereas the positive
power (spaced plenum) of the Supergod converges
centripetally towards the positive glory (joy) of Superheaven,
which is its Omega Point. Hence whereas
the Devil is what tends away from Hell, God is what tends towards Heaven.
123. The negative glory of Superhell
is not a nothingness; it is a vacuum whose essence is
negative being. Conversely, the positive
glory of Superheaven is not a somethingness;
it is a plenum whose essence is positive being.
Hence negative being and positive being are the alpha and omega of the
Universe, the former cosmic and the latter universal. Woe is the glory, necessarily negative, of
the Beginning, and joy the glory, necessarily positive, of the End.
124. Nature mediates between the negative power of
illusion, which stems from woe, and the positive power of truth, which aspires
towards joy. Light diverging from space
causes nature to grow in all her terrible beauty, and spirit converging upon
Heaven transcends nature as God transcends man.
125. The Devil enters
nature through woman, and God exits it through man, nature being an
intermediary between illusion (light) and truth (spirit).
126. Whereas Christianity (Roman Catholicism)
culminates in the posthumous afterlife of the grave, Cent(e)rism (Social Transcendentalism) will culminate in the
post-human eternity of the Omega Point.
127. Social Transcendentalism will take over from
where Roman Catholicism leaves off - with regard to artificially-induced
visionary experience of a beatific order.
128. Hence the starting-point of Social
Transcendentalism will be analogous to the culmination-point of Roman
Catholicism - a visionary afterlife which will effectively amount to a
resurrection of the dead, since the Saved would have recourse, as a religious
right, to artificially-induced visionary experience of the type one would
traditionally associate with posthumous salvation.
129. In that respect, it would be as though the
'living' had passed beyond life to the afterlife of the grave, but had done so,
compliments of Messianic redemption, without literally dying. For it is the will of the Second Coming
equivalence that those who democratically elect, when the time is ripe, for
religious sovereignty ... should have recourse, by right, to
artificially-induced visionary experience, and thus pass into Eternity without
dying but solely as a precondition of the pure spirituality, in meditation, of
the Holy Spirit of Heaven.
130. Thus while Social Transcendentalism's
starting-point will approximate to the culmination-point of Roman Catholicism,
with its posthumous afterlife, the culmination-point of Social
Transcendentalism will be in the genuine spirituality of an airy transcendence
... such that brings the spirit to an
ultimate and universal Heaven - the Heaven of the Omega Point.
131. When one lives for the Truth, as genuine
Christians do, then the chief purpose of living is to prepare oneself, through
prayer, for posthumous salvation in the visionary afterlife of the grave. For this is the real culmination of life, and
only those who have led devoutly Christian lives ... can expect to come face to
face, so to speak, with the Holy Ghost.
132. When, by contrast, one lives, in heathen
fashion, for something other than the Truth, such as beauty or knowledge or
strength, then the chief purpose of life is subverted and shelved, with a
consequence that, in putting ungodly considerations before God, one will be
unprepared for the Afterlife, and accordingly suffer damnation from the Son
(intellect) to the Father (emotions) ... in due posthumous fashion.
133. In such circumstances,
it could be argued that cremation, no matter how morally unjustifiable from a
Christian standpoint, would offer the damned soul a comparatively speedy
release from its cerebral suffering ... through flame. Yet, at the same time, such a fate must rank
as a sorry testimony to the moral ignorance of the person who authorized and/or
consented to it in the first place, since he/she is effectively being damned
twice over - from a Christian Hell (Subheaven) in the
Father to a scientific Hell (Subheaven) in the raging
flames.
134. The true Christian, who is more likely to be a
Catholic, will always seek a Christian burial, rather than allow his corpse to
be exposed to the scientific Hell of cremation, which is worse even than a
heathen grave in its superpagan correlation with the
worst aspects of oriental mysticism.
135. Heathens and pagans who do not convert, at the
ninth hour, to Catholicism ... cannot expect to be saved, neither to the Holy
Ghost nor, in regard to 'Kingdom Come', to the Holy Sprit of Heaven. Hence Social Transcendentalism can do nothing
for those who are not morally entitled, as Christians, to the Life Eternal.
136. Neither Judaists, with their superfeminine allegiance to the Superdevil
(Jehovah) of cosmic creation, nor Moslems, with their submasculine
allegiance to the Subgod (Allah) of almighty
strength, nor Hindus/Buddhists, with their superfeminine/submasculine
allegiance to the Superdevil (Clear Light) of cosmic
illusion, are entitled to the Life Eternal ... in the Holy Spirit of
Heaven. All such 'oriental' faiths are
contrary to the will of the Second Coming, whose 'Kingdom of Heaven' is as far
removed, in its ultimate ramifications, from cosmic pantheism/ anthropomorphism
and religious fundamentalism ... as it is spiritually possible to be. The Subgod does not
lead to the Supergod, but is a fundamentalist
end-in-itself, centred or, rather, rooted in the heart. Likewise, the Superdevil
does not lead, as cosmic light/power, to the Supergod,
but is the end-of-the-Beginning. Only the Subdevil of the subfeminine sub-unconscious leads, if indirectly, to the Supergod, and then via Messianic revolt against this
ultimate Hell.
137. Perhaps the real truth is that neither does
Catholicism truly lead, of itself, to the Social Transcendentalist Centre, but
only feminism or, more correctly in this context, subfemininity,
which, having global implications, is beyond all traditional religions in what
is effectively a universal antireligion which,
through resurrectional revolt, should spark off its
heavenly counterpart in supermasculine deliverance.
138. Just as the unconscious/conscious dichotomy, on
whatever level, is a distinction between feminine and masculine, nature and
culture, so it is a distinction between objectivity and subjectivity, since the
one appertains, like the feminine, to nature, and the other, by contrast, to
culture, that masculine achievement.
Thus we should distinguish, in regard to the objective, between the
super-objectivity, so to speak, of the super-unconscious, the objectivity of
the unconscious, and the sub-objectivity of the sub-unconscious, conceiving of
the first and third as absolute but of the second as relative, since, unlike
the others, it has reference neither to the superfeminine
nor to the subfeminine but solely to the
feminine. Likewise we should
distinguish, in regard to the subjective, between the sub-subjectivity, as it
were, of the subconscious, the subjectivity of the conscious, and the
super-subjectivity of the superconscious, conceiving,
once again, of the first and third as absolute but of the second as relative,
given its correlation with the masculine per se.
139. The objectivity of the unconscious, being
relative, has applicability to the World, which, to speak paradoxically, is a
sort of 'good Hell' ... to the extent that we are dealing with a heathen plenum,
whereas the subjectivity of the conscious, being relative, has applicability to
the purgatorial Overworld, which, again to speak
paradoxically, is a sort of 'bad Heaven' ... to the extent that we are dealing
with a Christian vacuum, the intellectual culture of which springs from and
fights shy of the World. Hence whereas
the objectivity of the unconscious is, unlike that of the super-unconscious and
the sub-unconscious, rooted in a plenum, the subjectivity of the conscious, by
contrast, is centred, unlike that of the subconscious and the superconscious, in a vacuum, the purgatorial Limbo, so to
speak, of a writerly and, by implication, Christic intellect.
140. Even the sun, conceived as a kind of subheavenly fall from the stellar superhells/devils
of cosmic space, is essentially a sub-subjectivity in its fiery core, as, by
analogy, is the heart, whose internal beat signifies a fundamentalist Heaven
once removed from the scientific naturalism of the sun and twice removed from
the Christian fundamentalism of the emotional brain (backbrain),
the seat, as it were, not of Christ but of the Father.
141. The super-subjectivity of the Holy Spirit of
Heaven is, of course, centred in the lungs, whereas the super-subjectivity of the
Holy Ghost, that Christian mode of transcendentalism, is centred in the
spiritual brain (forebrain), and thus contrasts with the subjectivity of the
Son in the intellectual brain (right midbrain), and the sub-subjectivity of the
Father in the emotional brain, as well, of course, as with the objectivity of
the Mother in the sensual brain (left midbrain), and the sub-objectivity of the
Blessed Virgin in the celibate womb.
142. Beyond the sub-objectivity of the Blessed
Virgin is the more radical sub-objectivity of the Mary Child, again centred or,
rather, rooted in the womb, and at the other extreme of the objective is to be
found the super-objectivity of the Jehovahesque Clear
Light of the Void, which is, of course, antithetical, in its alpha standing, to
the super-subjectivity of the Holy Spirit of Heaven, as Superdevil
to Supergod, or superwoman to superman. But, for evolutionary purposes, all that
really matters is that the super-subjectivity of the superman should come to
pass at the expense and to the dismay of the subwoman,
whose vacuous sub-objectivity will be exposed for what it is - namely the
ultimate lie in the devolution of hells/devils from the super-unconscious to
the sub-unconscious.
143. Philosophy is to science a sort of antiscience, since concerned with the intuitive appraisal
and evaluation, aided and abetted by reason, of external facts.
144. Likewise, theosophy is to religion a sort of antireligion, since concerned, through spirit, with the
intuitive appraisal and evaluation of internal truths.
145. Hence philosophy stands to science as theosophy
to religion - a more interiorized, and intuitive, approach to the disciplines
in question.
146. Even though philosophy is more devolved than
cosmology, the primary study of science, it cannot be said to be less evolved
than theology, the primary study of religion.
Philosophy is the end of one civilization (pagan), theology the
beginning of another (Christian). The
one civilization devolves from science to philosophy. The other civilization evolves from religion
to theosophy.
147. The Christians, thank
goodness, are in the process of evolving from theology to theosophy, as from
theory to practice. Heathens, by
contrast, are still in the process of devolving from cosmology to philosophy,
as from practice to theory. Theology,
and thus religion, can live with philosophy and even with cosmology
(science). Theosophy cannot.
148. When theosophy becomes sovereign, cosmology,
philosophy, and theology will be consigned to the 'rubbish heap' of history. For theosophy is no mere theology but the
essence of 'Kingdom Come', the superconscious
deliverance from the super-unconscious science of cosmology, the
conscious/subconscious antiscience of philosophy, and
the unconscious/sub-unconscious religion of theology. Such is the liberating essence of Social
Transcendentalism, the theosophy-of-theosophies and path-of-paths!
149. Within the 'sub'/'super' scope of our revised
objective/subjective structures, we can speak of the subjectivity of the
writer, the sub-subjectivity of the reader, the objectivity of the speaker, and
the super-subjectivity of the thinker, bearing in mind that, in the religious
context, the thinker is in prayerful revolt against the vacuous sub-objectivity
of the prayerful speaker.
150. For the Christian transcendentalist, the man of
the Holy Ghost, thoughtful prayer is the divine means to the heavenly end of a
visionary afterlife, the intellectual omega designed to orientate the mind
towards the forebrain.
151. Woman is at best a heathen plenum (motherhood),
and at worst a Judaic/Christian/feminist Hell.
Man, by contrast, is at worst a heathen vacuum (Father), and at best a
fundamentalist/Christian/transcendentalist Heaven. Hence the sexes are in no sense equal, not
even in the heathen context where, ironically, man is at a vacuous disadvantage
to woman.
152. Of all the heathen
classes, the middle class are the most mediocre vis-à-vis Christians, and thus,
in their own eyes, the most moderate vis-à-vis the upper- and lower-class alternatives. The middle class, properly liberal, make a
virtue out of writing, the upper class make a virtue out of reading, and the
lower class make a virtue out of talking.
Only the classless, who are beyond the heathen
pale, make a virtue out of thinking!
153. In the class-bound heathen societies the
classless are trodden underfoot by their class enemies, including the working
class. In Christian and, more especially
in the future, transcendental societies, by contrast, the classless will take
divine vengeance upon their heathen enemies, consigning them, in judgmental
damnation, to the vacuous hells of the sub-unconscious which it behoves a moral
society, centred in God, to perpetuate in the interests of the Saved, whose
heavenly redemption in superconscious bliss would not
otherwise be possible.
154. Unlike Christianity, Social Transcendentalism
could not co-exist with the (heathen) World; for it is not a World-denying
phenomenon rooted in the subfeminine vacuum of the
Virgin Mary ... so much as a World-overcoming noumenon
centred in the Heaven-affirming supermasculine plenum
of the Holy Spirit of Heaven which, if successful, would instigate 'Kingdom
Come', and thus the division of society between Hell and Heaven, the Damned and
the Saved, the chaff and the wheat, the sub-unconscious and the superconscious.
155. The classless are not
necessarily priceless, but they have the potential to become priceless in God's
sight, so to speak, as that which was classless in the class-bound societies becomes
divine in the heavenly one of 'Kingdom Come'.
By contrast, the class-bound, though dear, in varying extents, to
themselves, are worthless to God, and therefore deserving of nothing better
than damnation to the vacuum of Hell.
156. Just as Catholicism is genuine Christianity,
the Christianity of the sub-unconscious Hell and of the superconscious
Heaven, so Protestantism, its heretical offshoot, is pseudo-Christian: the
pseudo-Christianity of the heathen World/Purgatory ... in an
unconscious/conscious, feminine/masculine dichotomy.
157. Pseudo-Christianity, being of the mundane World
and of the purgatorial Overworld, can accommodate the
concept and, indeed, reality of 'female priests', since the notion of equality
between men and women is dear to the amoral Heathen, and in their moral
ignorance and blindness they are perfectly resigned to the advancement of women
to positions of greater power within their churches, even to positions formerly
reserved for men.
158. Yet the Catholic Church is not as keen on the
idea of 'female priests', and were that ever to change ... it would be a black
day indeed for the Church, a day such that few Christian men would ever wish to
see! For it would render the Church so
contemptible in the sight of God ... the Second Coming, that he would feel all
the more urgency to wipe the slate clean, so to speak, and start afresh on the
basis of 'Kingdom Come'. For if the
ordination of women priests in a heathen church is one thing, their ordination
in the Christian one is quite another, since it would require, in keeping with
its morally laudable traditions, celibacy among the women ordained, and
celibacy among women is not what it is among men. On the contrary, whereas in men it is a mark
of spiritual resolve and authenticity ... even to the extent of the Holy Ghost,
in women it would simply maintain a virginal vacuum, the sort of vacuum which
is commensurate with the subfemininity of a Christian
Hell, and in revolt against which the true Christian ascends, via thoughtful
prayer, into the heavenly plenum of the Holy Ghost. Now it cannot be denied that Heaven needs
Hell in order both to exist and to have an antithesis to play itself off
against. But it must be categorically
denied that the Church should be taken over by Hell and dominated, from the
altar, by the vacuous embodiments of such a Hell! For if ever this were to happen, and celibate
women priests duly came to pass, then the Church would cease to be the forum of
Christ but become, instead, a platform for the Devil, the sub-unconscious subfemininity of which would pander to all manner of
diabolical revelations and subversions - from feminism and animalism to
naturism and healthism - and all under cover of
Christian morality!
159. No, the true Church is not a platform for the
Devil, nor should it ever become such a thing!
So long as it is loyal to Christ, there can be no amoral equalitarianism
in the heathen manner! The Christian
woman, a virgin, is not, like her heathen counterpart, a second-rate citizen in
a second-rate society run for and by the second rate. She is a third-rate person who can have no
business protecting and advancing first-rate goals and ideals, of which Heaven
is the summation. Only a man, and a
comparatively first-rate one, sworn to and literally embodying Christian
celibacy, has any right to preach Christ's message of heavenly salvation in the
'Kingdom Within', and such a man will only be found, as a rule, within the
Catholic Church, the true Church of Christendom. Should this Church fail Christ in this most
important and significant respect in the near future, then it will be only a
matter of time before the Second Coming equivalence proclaims its moral
bankruptcy and institigates steps to replace it with
an institution more in keeping with the divine will.
160. From the alpha of
mystical cosmology to the omega of gnostical
theosophy via the omega-in-the-alpha of academic philosophy and the
alpha-in-the-omega of Christian theology.
161. Art stands to music as the unconscious to the
conscious, or as feminine to masculine, with all due gradations between the
'super' and 'sub' options, depending on the type of art/music. Thus from the superfemininity,
for example, of light art/stained glass to the subfemininity
of religious painting via the femininity of secular painting on the one hand,
and from the submasculinity of, for example, Jazz to
the supermasculinity of the musical avant-garde via
the masculinity of Classical on the other hand.
Broadly considered, art is devolutionary and music evolutionary, the one
stemming from the light and the other destined to culminate in the spirit.
162. We should distinguish, if somewhat
paradoxically, between 'traditional avant-garde' and 'avant-garde traditional',
conceiving of the former type of music as germane to the Holy Ghost in what is
largely a cerebral context, and the latter type of music as germane to the Holy
Spirit of Heaven in what is largely a spiritual context. For we proceed from acoustic traditional to
'traditional avant-garde' in the one case, as from prayer to posthumous
visionary experience, but from the synthetic avant-garde to 'avant-garde
traditional' in the other case, as from hallucinogenic trips to airy meditation
- the latter no Christian phenomenality but the Superchristian (transcendental) noumenality
of 'Kingdom Come'.
163. Nature's abhorrence of vacuums generally
results in a heathen plenum (of pregnancy).
Culture's abhorrence of vacuums (virginal celibacy) generally results in
a Christian/Superchristian plenum (of Heaven).
164. The struggle between
nature and culture, women and men, is mirrored in that between art and music,
the former broadly natural (and thus diabolic), but the latter cultural (and
thus divine).
165. To speak of the Subchristian
Subconscious (Father), the Christian Conscious (Christ), and the Superchristian Superconscious
(Holy Ghost), as one would speak of the Superheathen
Super-unconscious (Jehovah), the Heathen Unconscious (Mother), and the Subheathen Sub-unconscious (Virgin Mary), thus pitting
culture against nature, and God against the Devil.
166. To contrast the sanity/reasonableness of the
conscious options with the insanity/unreasonableness of the unconscious
ones. For where the cultural is
sane/reasonable, the natural is insane/unreasonable, which is to say, selfless
as opposed to selfish.
167. To go mad, one must first of all possess the
capacity to be sane/reasonable, i.e. capable of conscious free will in one
degree or another. That which is
insane/unreasonable, or subject by nature to natural determinism, cannot go
mad, any more than that which is sane/reasonable by culture can go
insane/become unreasonable (through nature).
Madness is an affliction of the sane/reasonable, a sort of clouding of
consciousness, and contrasts with the periods of lucidity to which the
insane/unreasonable are intermittently exposed.
Thus while madness is not the same as insanity/unreasonableness, it is
culture's approach, as it were, to insanity/unreasonableness, the opposite, in
short, of nature's approach to sanity/reasonableness, which is lucidity. Generally speaking, men are sane/reasonable
(in different degrees) and women insane/unreasonable (again in different
degrees), because the one sex is more conscious than unconscious by culture,
and the other sex more unconscious than conscious by nature. Nevertheless, whether through sexual or other
social pressures, men are exposed to madness and women, by contrast, to
lucidity - the former as a diminution of consciousness vis-à-vis its
unconscious counterpart, the latter as an increase in consciousness vis-à-vis
its conscious counterpart. Yet the fatal
borderline is rarely if ever permanently crossed. For men and women remain
facing each other across a sane/insane, reasonable/unreasonable divide, as
between culture and nature (in whatever degree or type).
168. In the heathen context of men and women,
properly considered, the distance between culture and nature is less than in
the Christian context of supermen and subwomen, where
we can speak of a supersane/subinsane dichotomy
relative to the supercultural/subnatural distinction
between Heaven and Hell, the Holy Ghost and the Virgin Mary. Likewise, madness and lucidity are more
interactive in the heathen context than ever they could be in the Christian
one, where the sexes are segregated, traditionally, as between monks and nuns,
the former effectively supermasculine, the latter subfeminine, and where madness and lucidity are far less
pervasive in consequence. For when there
is no contiguity between men and women, the men, become supermen, are
privileged to a super-reasonable deliverance from the possibility of
intermittent madness (love) vis-à-vis women, and the women, become subwomen, are fated to a sub-unreasonable damnation from
the possibility of intermittent lucidity (devotion) vis-à-vis men.
169. From the subselfishness (sanity) of the soul to the superselfishness of the spirit via the selfishness of the
intellect, as from Allah/the Father to the Holy Ghost/Holy Spirit of Heaven via
Christ.
170. From the superselflessness (insanity) of the senses (sight/hearing)
to the subselflessness of the womb via the
selflessness of the flesh, as from the Clear Light of the Void/Jehovah to the
Virgin Mary/Mary Child via the Mother.
171. Whereas man is the victim of woman in the
heathen context of the World, the superman is beyond woman (become subwoman) in the transcendental aloofness of the spirit in
the next world (Heaven).
172. Because the second rate are amoral rather than
moral, like the first rate, or immoral, like the third rate, it could be said
that whereas Liberals are of the second rate per se, Conservatives
(capitalists) are second rate with a first-rate bias, and Radicals (socialists)
second rate with a third-rate bias.
However, this would not mean that their extreme political counterparts,
viz. Fascists and Communists, were first and third rate respectively. On the contrary, Fascists would be
pseudo-first rate and Communists pseudo-third rate, bearing in mind their more extreme
conscious and unconscious standings which, as we have argued, are not
commensurate with superconscious and sub-unconscious
positions in relation to Catholicism, and thus with properly third-rate (subwomen) and first-rate (supermen) alternatives, but
simply signify the drawing apart, into mutual exclusivity, of the purgatorial Overworld and the mundane World, viz. bourgeoisie and
proletariat.
173. The superfree spirituality of the superman contrasts, as Heaven
to Hell, with the subnatural determinism of the subwoman, with whom he has no contact and thus no heathen
commitment whatsoever. Even the subman, submerged in his soulful subculture, is 'beneath
the pale' of the superman, whose goal is the Eternal Beyond ... of heavenly
joy. One day Judgement will come, and
the subhuman Chaff be divided from the superhuman Wheat ... as the World is
torn asunder, to be replaced by Heaven above and Hell below, the Nietzschean Heaven of a spiritual amor fati, and the Schopenhaurian
Hell of a World-denying, will-less emptiness.
