Op. 61
LAST (W)RITES
Cyclic Philosophy
Copyright © 2013 John
O'Loughlin
_________________
CONTENTS
CYCLE ONE: Jazz and Blues; Blues Light and Jazz Light; Jazz as
Solar.
CYCLE TWO:
Heathen and Superheathen; Christian and Superchristian; Incommensurables;
Pseudo vis-à-vis Genuine; Super-Pseudo vis-à-vis Super-Genuine.
CYCLE
THREE: Democracy and Bureaucracy; Autocracy and Theocracy; Fundamentalism and
Transcendentalism; Naturalism and Idealism.
CYCLE FOUR:
From Alpha to Omega; Science and Philosophy; Religion and Theosophy; Theory and
Practice.
CYCLE FIVE: Joy through Truth; The
God-Self; Beyond God; Heaven.
CYCLE SIX:
Heathen Sports; Father and Son; Association Football;
Objective vis-à-vis Subjective; Sexual Correlations.
CYCLE SEVEN: Heterosexual Alternatives; Instrumental Correlations;
CYCLE
EIGHT: Gaelic vis-à-vis Hurling; Christian Triplicity; Intermediate Status.
CYCLE NINE:
Superheathen Sports; Approaches to Primal Being; Basic Approach to Primal
Being.
CYCLE TEN:
Judaic Approach to Primal Being; Islamic Approach to Primal Being;
Pseudo-Christian Approach to Primal Being.
CYCLE
ELEVEN: Primal and Supreme; Social Transcendentalism; New Heaven and Hell.
CYCLE
TWELVE: Book Divisions; Parliamentary Analogue; Softbacks and Hardbacks;
Left/Right Distinctions.
CYCLE
THIRTEEN: Newspapers; Verbal/Photographic Spectrums; Analogous Parallels.
CYCLE
FOURTEEN: Magazine Culture; Film Naturalism; Photographic Idealism.
CYCLE FIFTEEN:
Judgemental Sundering; Christian Schism; Heathen/Christian Schism; Peaceful
Persuasions.
CYCLE
SIXTEEN: Photography vis-à-vis Film; Blues Singing
vis-à-vis Jazz Playing; Superfeminine vis-à-vis Submasculine.
CYCLE SEVENTEEN: Devolution and Evolution; Equivalent Positions.
CYCLE
EIGHTEEN: True Christians; Theological Paradox; No Sex; Supermasculine
Attainment; Moral Choice.
CYCLE
NINETEEN: Cosmic Idealism vis-à-vis Solar Naturalism; Superheathen Correlation
of Fried Food; Some Additional Correlations; Contrary Kinds of Openness.
CYCLE
TWENTY: Noumenal and Phenomenal Computers; Technological Generalizations;
Political Parallels; Beyond Pluralism.
CYCLE
TWENTY-ONE: Art and Religion; Culture vis-à-vis Nature; Cultural Nurture and
Natural Nurture; Alternative Cultures; Barbarism or Culture.
CYCLE
TWENTY-TWO: From Barbarism to Civilization; From Naturalism to Culture;
Underlying Natures; Personal and Universal; Christian Paradox.
CYCLE TWENTY-THREE: Noumenal Selfishness; Noumenal Selflessness.
CYCLE
TWENTY-FOUR: Noumenal Heaven against Noumenal Hell; The Purgatorial Netherworld
against the World; Phenomenal Heaven against Phenomenal Hell; Fundamentalist
Heaven against Idealist Hell; Superfeminine vis-à-vis Supermasculine
Universality; Phenomenal/Noumenal Gender Inversions; Submasculine to
Supermasculine; Superheathen Triad; Heathen Triad; Christian Triad;
Superchristian Triad; Trinitarian and Triangular.
CYCLE
TWENTY-FIVE: Gender Clashes; Mohammedanism and Puritanism; Beyond Gender
Clashes; False Trinity.
CYCLE
TWENTY-SIX: Masculine Predominance; Heathen Exception; From Selfless to Selfish
Universality; War and Peace.
CYCLE
TWENTY-SEVEN: Heathen Accomplishments; Heathen Associations; Superheathen
Accomplishments; Superheathen Associations.
CYCLE TWENTY-EIGHT:
Theatre vis-à-vis Video; Cinema and Video; Barbarism and Civilization;
Prevailing Influences; Male and Female Countries; Sign of the Superman.
CYCLE
TWENTY-NINE: Church and State; State Barbarism; Church Civilization.
CYCLE
THIRTY: Federal Hope; Superchristian Liberation; Day of Judgement.
CYCLE
THIRTY-ONE: Percussion and Drums; Superheathen Percussion; Heathen Percussion.
CYCLE THIRTY-TWO: Christian Percussion; Superchristian Percussion.
CYCLE
THIRTY-THREE: Hexagonal and Pentagonal Stars; Pyramidal and Inverted Triangles.
CYCLE THIRTY-FOUR: Salvation from the Father; Salvation in
Freedom.
CYCLE
THIRTY-FIVE: One True Salvation; Collectivism and Individualism; From Kingdom
to Centre.
CYCLE
THIRTY-SIX: From Superstate to Superchurch; State/Church Distinctions; From
Superscience to Super-religion; Equivalent Antitheses; Subdivisions of the
Brain.
CYCLE
THIRTY-SEVEN: Primary and Secondary Qualities; Lunar Correlation of the Brain;
Planetary Correlations of Bodily Organs.
CYCLE
THIRTY-EIGHT: From Time to Space; Time/Mass verses Volume/Space; Antiquated
Traditions; Platform of Liberation.
CYCLE THIRTY-NINE: A Certain Volume; Damnation verses Salvation.
CYCLE
FORTY: Eyes and Ears; Firelight verses Lightfire; Popular Delusion; Alternative
Traditions.
CYCLE
FORTY-ONE: Idealistic Superheathen Heterosexuality; Naturalistic Superheathen
Heterosexuality; Contrary Orientations.
CYCLE
FORTY-TWO: Art and Music; No 'Gold Standard'; From
Gold to Silver.
CYCLE
FORTY-THREE: Methodological Vindication; Blues Singing and Playing; Jazz
Playing and Singing; Sexual Parallels of Blues and Jazz; Last Rites.
APPENDIX
(RESURRECTION): Dress and Skirt; The Spirituality of Space; Transmutation of
Mass; Triangular and Oblique Saluting; Bent-Arm Saluting; Synthetic
Deliverance; Sporting Analogues.
__________________
CYCLE ONE
1. JAZZ
AND BLUES. Jazz is always in the shadow
of Blues, like Satan vis-à-vis Jehovah, or Lenin vis-à-vis Marx, or the Sun vis-à-vis
the Cosmos (with particular regard to the central star of the Galaxy). Jazz is, in cultural terms, akin to a satanic
fall from the Jehovahesque Blues, and is therefore a form of music which will
always stand in an inferior relationship to the primal music, necessarily
vacuous, from which it emerged, like a subman from the womb of a
superwoman. In fact, most people, with
their untransvaluated conditioning, would tend to see the Blues as divine and Jazz, by contrast, as diabolic. In reality, however, it is the Blues which is
diabolic or, rather, superdiabolic, and Jazz, by
contrast, subdivine - the subdivinity of the subconscious, as opposed to the
superdiabolism of the super-unconscious.
2. BLUES LIGHT AND JAZZ LIGHT. Because the Blues is anterior to Jazz, it is
music of the super-unconscious rather than of the subconscious, and therefore
more natural than cultural. In other
words, it is a form of music more associated with the voice than with
instrumentality as such, since, in relation to musical instruments, the human
voice is natural as opposed to cultural, culture being the conscious parallel
to an unconscious precondition. In the
case of Blues music, its correlation with the super-unconscious allows us to
infer a supernatural vocal connotation such that implies a superfeminine basis,
and I would hold that the Blues is never more genuine than when sung by a solo
female vocalist. Now the vocal delivery
of such a female will correlate with the light, not just any old light but
cosmic and/or stellar light, to which we should apply, if faithful to our
insights with regard to this noumenon, a superdiabolic status. Jazz, by contrast, is subdivine, since its
correlation with the subconscious allows us to infer a subcultural instrumental
connotation such that implies a submasculine basis, and I would hold that Jazz
is never more genuine than when played by a variety of male instrumentalists,
especially wind instrumentalists, whose wind delivery will correlate with
sunlight, not the cosmic/stellar light of superfeminine vocals, but the
light-aside, as it were, to a solar flame, the flame, more concretely, of the
wind instruments as such.
3. JAZZ AS SOLAR. Because Jazz is a musical fall from the
Blues, it is a solar Heaven as opposed to a stellar Hell, a fiery plenum (in
wind-centred, though percussion-based, instrumentality) rather than a spatial
vacuum (in percussion-based, though voice-centred, vocals). Jazz cannot exist entirely independently of
the Blues, any more than the Sun can exist independently of the central star of
the Galaxy, since Jazz and Blues are complementary forms of music, as
complementary as naturalism and idealism in science or, as already argued,
Satan and Jehovah in Judaism/the Old Testament.
In fact, Jazz and Blues are Superheathen forms of music whose
'spiritual' kinship is rather more with the Clear Light of Space (the Void) and
the Clear Fire of Time ... than with any Christian or, indeed, Heathen deities.
CYCLE TWO
1. HEATHEN AND SUPERHEATHEN. Compared to the Heathen deities of the
Mother, the Son, and the Father, the Old Testament deities of Jehovah and Satan
are Superheathen, since of a noumenal rather than a phenomenal
constitution. Both categories of deity
alike, however, are opposed to Christianity - the former relatively and the
latter, rooted in the Cosmos, absolutely.
2. CHRISTIAN AND SUPERCHRISTIAN. Compared to the Christian deities of the
Blessed Virgin, the Christ Child, and the Holy Ghost, the Social
Transcendentalist deities of the Mary Child, the Second Coming, and the Holy
Spirit of Heaven are Superchristian, since of a noumenal rather than a
phenomenal constitution. Both categories
of Christianity alike, however, are opposed to Heathenism - the former
relatively and the latter, centred in theosophical gnosticism,
absolutely.
3. INCOMMENSURABLES. Just as Christianity is the principal enemy
of Heathenism, so Superchristianity is - or will be - the principal enemy of
Superheathenism. The Holy Ghost can no
more abide the Father ... than the Holy Spirit of Heaven abide
the Clear Light of the Void. Theology
excludes philosophy, no less than theosophy excludes cosmology. The Christian Superman excludes the Heathen
Subman, while the Superchristian Superman excludes the Superheathen Superwoman.
4. PSEUDO VIS-À-VIS
GENUINE. Although they may pose as
Christians and even consider themselves in a Christian light, Protestants are
really Heathens, for whom the Mother of maternal sin, the Son of intellectual
crime, and the Father of emotional punishment are the Antideities within whose
vicious circle they revolve, as upon a wheel of perpetual suffering. Hence Protestantism should be regarded as
pseudo-Christian, and its adherents as victims of a Heathen heresy, the heresy
(from a Christian standpoint) of regarding the World as an end-in-itself, the
be-all-and-end-all of mundane life. Only
Catholicism, with its doctrine of the sinfulness of worldly life and promise of
salvation, through Christ, to a realm beyond worldly attachments, can be
regarded as genuinely Christian, and Christian are Catholics whose
World-denial, through the Blessed Virgin, paves the way, via Christ, for the
resurrection to spiritual salvation in the Holy Ghost. In effect, Heathenism subscribes to the domination
of women over men, or of mothers over sons and fathers, whereas Christianity
subscribes, by contrast, to the ascendancy of men (become supermen) over women
(become subwomen) in what is effectively a dichotomy between Heaven and
Hell. Hence whereas the Heathen per se
is a woman in her maternal element, the
Christian per se is a superman for whom the Holy Ghost is the
paradisiacal reward for his prayerful preparations. Thus the Heathen is characterized by the rule
of beauty, and the Christian, in contrast, by the rule of truth.
5. SUPER-PSEUDO VIS-À-VIS SUPER-GENUINE. Now what applies to Heathens and Christians,
viz. Protestants and Catholics, applies even more to their Superheathen and
Superchristian counterparts, like mystics and gnostics, or idealists and
transcendentalists, where we are concerned with a distinction, amounting to
alpha and omega, between illusion and truth or, more specifically,
Superillusion and Supertruth, the one affiliated to the Clear Light of the
Void, the other to the Holy Spirit of Heaven.
Clearly, religions rooted in the Light, especially the cosmological
light of stellar primacy, are less genuine than pseudo, and we may call their
adherents pseudo-transcendentalists for having confounded alpha with omega,
light with the spirit, and dragged religion back to the pseudo-spiritual
idealism of 'cosmic consciousness'. Such
a Superheathen tendency is as far removed from the Superchristian salvation ...
of the Holy Spirit of Heaven ... as it is religiously possible to be, since it
leads not to supreme being in joyful lightness, but to primal being in woeful
brightness, the brightness of Superillusion as opposed to the lightness of
Supertruth. The adherents of such a
negative fate are effectively superfeminine, given, through optical delusions
of a Zen-like character, to a psychic vacuum, and for them there is no hope of
a better world to come. They have made
their peace (if that's the right word) with the devil of cosmic nihilism, and
now they rot away, in sordid isolation, from all that is good and holy. We must leave them to their Superhell, as we
concentrate our energies on the Superheaven that is our life's true goal!
CYCLE THREE
1. DEMOCRACY AND BUREAUCRACY. One can no more have bureaucracy without
democracy than ... man without woman, or Purgatory without the World. For bureaucracy rises from democracy like the
Son from the Mother, and it does so as something that has been voted into
office by the democratic process. In
short, democracy is the road that leads to bureaucracy; I might even say the
means to a bureaucratic end, if we bear in mind the governmental essence of
bureaucracy, whether national or local, capitalistic or socialistic. Governments collect taxes and bureaucrats
spend them - usually, though not invariably, on the electorate's behalf. How they spend them will depend, in large
measure, on the type of government in office at any given time, and that
follows, in some measure, from the nature and outcome of the democratic
process. When people vote, they are not
simply voting for a party; they are voting with due regard to the bureaucratic
outcome of the party they elect to support, whether or not it is eventually
elected.
2. AUTOCRACY AND THEOCRACY. One can no more have theocracy without autocracy
than ... Heaven without Hell, or God without the Devil. For theocracy revolts against autocracy like
the Holy Ghost against the Virgin Mary, and the gulf that exists between them
is wider than that between Purgatory and the World, the Son and the
Mother. In fact, it is so wide that
there is no way that one could pass from the one to the other, as one can pass
from, say, democracy to bureaucracy.
Autocracy is the nadir of natural determinism and theocracy the zenith
of free will. Autocratic is the context
of Christian damnation, and theocratic the context of Christian salvation, the
former being akin to a nunnery and the latter to a monastery. Autocracy is the curse of the
sub-unconscious, whereas theocracy is the blessing of the superconscious. The one is subfeminine, the other
supermasculine.
3. FUNDAMENTALISM AND TRANSCENDENTALISM. More radical, and therefore extreme, than
autocracy and theocracy ... are fundamentalism and transcendentalism, the
former affiliated to the Mary Child ... of feminist subfemininity, the latter
to the Holy Spirit of Heaven in what is effectively the apotheosis of the
Superman. Again, there can be no
contiguity between these two contexts, since they amount to a Superchristian
dichotomy in which the one is bogged down in Subhell, and the other is elevated
up into Superheaven - the Superheaven of the Superman.
4. NATURALISM AND IDEALISM. If fundamentalism and transcendentalism are
posterior to autocracy and theocracy, as Superchristianity to Christianity,
then naturalism and idealism are anterior to democracy and bureaucracy, as
Superheathenism to Heathenism. Just as
democracy leads to bureaucracy, so idealism leads to naturalism, albeit not in
terms of a rise but a fall, the Satanic fall, effectively, of the subconscious
Subman from the super-unconscious Superwoman, who dwells in Superhell. For just as assuredly as there is a
correlation between the Superman and Superheaven, so there is a
like-correlation between the Superwoman and Superhell, and no greater antithesis
could be imagined than that between the alpha of Superhell (negative being) and
the omega of Superheaven (positive being), the superdiabolic Superwoman
diverging from the former, and the superdivine Superman converging upon the
latter. But if idealistic Superillusion
and transcendentalist Supertruth are the superdiabolic and superdivine poles of
noumenal being, then the subheavenly fall of Satan from the Jehovahesque
Superhell is nothing more nor less than naturalistic (sub)weakness, the
centrifugal subconsciousness of that which is to idealism what bureaucracy is
to democracy - the 'masculine' counterpart to a 'feminine' precondition.
CYCLE FOUR
1. FROM ALPHA TO OMEGA. From the Superheathen
science of cosmology to the Superchristian antireligion of theosophy via the
Heathen antiscience of philosophy and the Christian religion of theology. Thus to devolve from cosmology to philosophy,
but to evolve from theology to theosophy, the latter pair symptomatic of a
rebirth (from Heathen to Christian values) such that deals with the 'Kingdom
Within' on both theoretical and practical terms. For, until theology, there is only the
'Kingdom Without', even when this is dealt with from a theoretical, and
therefore philosophical, point of view.
2. SCIENCE AND PHILOSOPHY. The Heathen antiscience of philosophy must
ever stand in an inferior, because theoretical, relationship to science, which
is rooted in the cosmological idealism of the exploration and even exploitation
of the 'Kingdom Without'.
3. RELIGION AND THEOSOPHY. The Superchristian antireligion of theosophy
must ever stand in a superior, because practical, relationship to religion,
which is rooted in the theological humanism of the study and even
exemplification of the 'Kingdom Within'.
4. THEORY AND PRACTICE. Scientific practice devolves towards
philosophical theory, like elements towards molecules, whereas religious theory
evolves towards theosophical practice, like molecules towards elements. For the molecular middle-grounds of
philosophy and theology are theoretical, while the elemental extremes of
cosmology and theosophy are practical, like alpha and
omega. To philosophise is to theorize
backwards (retrogressively) in relation to 'Kingdom Gone'. To theologize, by contrast, is to theorize
forwards (progressively) in relation to 'Kingdom Come'. Philosophy leads not forwards to 'Kingdom
Come', but backwards to the praxis of the Father, etc. Theology leads not backwards to 'Kingdom
Gone', but forwards to the praxis of the Holy Ghost, etc.
CYCLE FIVE
1. JOY THROUGH TRUTH. The power of God (the Holy Spirit) leads to
the glory of Heaven ... as surely as truth leads to joy. For God is truth,
and Heaven is joy. The
truth of divine doing (in meditation techniques), and the joy of supreme being (in the calmness/lightness of universal
spirit). God is the power (of divine
doing) which lifts the personal self/spirit towards the universal self/spirit
of supreme being, whose plateau of heavenly joy is the
glorious fulfilment of truth.
2. THE GOD-SELF.
It is not I who meditates but God in me, the 'will to glory' through
truth which lifts me above my phenomenal self and gives to my spiritual self
the wings of divine resolve upon which to fly to my heavenly destination in
perfect union with the supreme being of universal joy.
3. BEYOND GOD.
I am the Holy Spirit of Heaven when my spirit is in harmony with the
supreme spirit whose heavenly lightness lifts it above all that is not
universal. In becoming the Holy Spirit
of Heaven I pass beyond God (the Holy Spirit) to Heaven itself, which is the
resolution of all divinity. For Heaven transcends God ... as glory transcends power, or joy
transcends truth. Thus he who
attains to Heaven no longer believes in God; for he has passed beyond the power
of truth to the glory of joy, wherein his spirit is absorbed in graceful
identification with the universal spirit of supreme being. God is the divine means to the heavenly end,
the cultural power that leads to the universal glory, the truthful technique
that makes possible a joyful release into the supreme salvation of Eternal
Life.
4. HEAVEN.
There can be no Eternal Life without God, but neither is there Eternal
Life with God. He who enters Eternity
has left God behind in the divine wake of his heavenly ascent. God saves from the World, but, ultimately,
Heaven saves from God, whose divine flap is but a powerful means to the
graceful perfection of a being supreme.
CYCLE SIX
1. HEATHEN SPORTS. From the Father of Rugby League to the Son of
Rugby Union via the Mother of Association Football - a Heathen circle in which
the Subheaven (relative to pseudo-Christianity) of the Father, the World of the
Mother, and the Purgatory of the Son revolve in Presbyterian, Anglican, and
Puritan fashion, with upper-, lower-, and middle-class implications.
2. FATHER AND SON. Formerly I would have regarded
3. ASSOCIATION FOOTBALL. Whereas Rugby Union is intellectual and Rugby
League, by contrast, emotional, Association Football is manifestly wilful, or
characterized by the will to live (score goals) in what is patently a worldly
and, indeed, broadly feminine context. This is why I describe Association Football as
of the Mother, since it corresponds to the Heathen fecundity of the World in
the alacrity with which opposing teams go about their principal objective of
scoring in their opponents' net, the parallel with sexual commerce only too
apparent in this most popular of all sports, a sport commanding virtually
universal respect ... despite its moral shortcomings! Frankly, there is nothing about Association Football which does not suggest a correlation
with the World, and hence, by ethnic extrapolation, the sort of maternal
fecundity more typical of Anglicanism, I would contend, than of any other
heathenistic denomination. Certainly,
Association Football is essentially an English game, unlike, say, Gaelic
Football, which reflects a Catholic bias in its World-denying uprights, the
goal (netting) itself likely to remain relatively virginal long after points
have been scored between the uprights in what I can only conclude to be true
Catholic fashion.
4. OBJECTIVE VIS-À-VIS SUBJECTIVE. Thus, in coming back to the heathenistic
circle of 'Protestant' team sports, I maintain that both Rugby Union and Rugby
League stand in an objectively masculine relationship to Association Football, like
Puritanism and Presbyterianism vis-à-vis Anglicanism, and therefore like the
Son and the Father in relation to the Mother, the latter of whom is alone
feminine, and hence comparatively subjective.
Just so, the netting of the soccer goal stands in a subjective, and
therefore feminine, relationship to the 'open posts' of both types of rugby,
albeit the objectivity of these latter games is divisible, so I contend,
between the intellectual bias of Rugby Union for kicked goals/points between
the posts, and the emotional bias of Rugby League for 'tries' beneath the bar
separating the one post from the other, this latter akin to an indirect
affirmation, from a male point of view, of the Earth (and thus of the World
and/or Mother taken from behind).
5. SEXUAL CORRELATIONS. Note that in rugby (union as well as league)
one can score 'tries' either side of the posts as well as between them. This would indicate to me that whilst it is
perhaps preferable to score between them, and thus confirm an objective heterosexual
disposition vis-à-vis the World, there is no rule against scoring either side
of them (unlike in Association Football), and thus of effectively affirming a
masturbatory correlation. In short,
rugby players can be objectively heterosexual from the standpoint of either the
Son (union) or the Father (league), but they can also be either homosexual
(kicked goals between the posts) or masturbatory (tries either side of the
posts), with, so I contend, Rugby Union edging it on the homosexual front, and
Rugby League taking precedence on the masturbatory one.
CYCLE SEVEN
1. HETEROSEXUAL ALTERNATIVES. The Son stands in a broadly homosexual
relationship to the Father, whereas the Father stands in a broadly heterosexual
relationship to the Mother, as can be verified by the relationship between Rugby
Union, Rugby League, and Association Football, the latter of which is alone of
the World, and thus subjectively heterosexual.
Yet goals can be scored either with the feet or with the head in Association Football, thus allowing for the alternative,
with regard to headed goals, of a sort of sexual parallel with cunnilingus, or
vaginal-based oral sex. For it cannot be
supposed that headed goals correlate with the anal violation of the Mother when
there is only one scoring area, and that beneath the bar and between the
uprights. Such a scoring area, the goal,
will have a vaginal correlation, as befitting its subjectivity (netting), and
therefore headed goals no less than kicked ones will have reference to this
correlation, with, so I contend, the former correlating with cunnilingus and
the latter with coitus. Masturbation, it
would seem, is strictly taboo where Association Football
is concerned, as, needless to say, is sodomy.
2. INSTRUMENTAL CORRELATIONS. A musical-instrument parallel with each of our
three principal 'heathen sports' would be an upright piano with
CYCLE EIGHT
1. GAELIC VIS-À-VIS HURLING. If the guitar is akin to Association
Football, then the musical instrument one would most likely associate with Gaelic
Football is surely the violin, that World-denying vacuous instrument which
suggests a correlation with the Virgin Mary and thus, by implication, a
Christian Hell. For Gaelic Football,
like the violin, is manifestly a Christian sport, but one, so I believe, which
owes a lot more to the Devil (of World-denying vacuity) than ever it does to
God (the Holy Spirit). If Gaelic
Football corresponds to a Christian - and thus specifically Catholic - Hell,
then the sport which most corresponds to a Christian Heaven can only be
Hurling, whose use of hurleys (the hurling sticks) with which to strike the
sliothar (or hurling ball) confirms a masculine bias in keeping with what I can
only conclude to be a superhuman resolve, one aptly reflective of a kind of sporting
loyalty to the Holy Ghost. Thus where
Gaelic Football is the Hell of Christian football, one necessarily sensitive to
the virginal/vacuous dimension of its goal-structure, Hurling is just as
assuredly its heavenly counterpart, and thus a game not for the subhumanly
Damned but, on the contrary, for the superhumanly Saved - in short, for
Supermen. Now their musical instruments
are more likely to be accordions or uilleann pipes than violins!
2. CHRISTIAN TRIPLICITY. There remains an
alternative possibility, with regard to the above, and that is to make Camogie
and/or the female version of Gaelic Football synonymous with the Virgin Mary,
and thus push Gaelic Football-proper into the more elevated position of being a
sort of sporting parallel to or paradigm of the 'Christ Child', as though
intermediate between the Hell of Camogie and the Heaven of Hurling. This theory would at least have the merit of
approaching 'Christian sports' on an equally tripartite basis to how we
approached the 'Heathen sports' of Rugby League, Rugby Union, and Association
Football, thus allowing for a progression from Camogie at the bottom to Hurling
at the top via Gaelic Football which, contrary to my initial theory, would
effectively be the 'Christian' equivalent of Rugby Union, that intermediate
sport between Rugby League and Association Football. One would also have to revise one's
musical-instrument analogy accordingly, reserving to Gaelic Football the
likelihood of an accordion and/or harmonium parallel in between the vacuous
sensuality of violins and the 'plenumous' spirituality, so to speak, of
uilleann pipes.
3. INTERMEDIATE STATUS. If the subfeminine realm of the Virgin Mary
is more specifically gender-based than the 'feminine' realm of the Mother, then
the same most hold for any sporting analogies one may care to draw in relation
to this Christian/Heathen dichotomy.
Thus it would not do to place Gaelic Football, simply because it is a
form of football, next to Association Football, as though it signified a
subfeminine alternative to the latter.
There is certainly World denial in Gaelic Football, but there is also a
transcendental element which suggests if not a supermasculine then, at any
rate, a quasi-supermasculine dimension correlative with the intermediate
standing, between the Virgin and the Holy Ghost, of the 'Christ Child'.
CYCLE NINE
1. SUPERHEATHEN SPORTS. Like the principal Heathen and Christian
sports, it would seem that the principal 'Superheathen', and therefore
fundamentalist, types of sport can also be evaluated in tripartite terms,
beginning with Basketball, arguably the most 'superheathen' or 'superfeminine'
of all sports, and progressing via Baseball to Gridiron, or American so-called
Football. For just as one proceeds, in
the Heathen context, from the Father to the Son via the Mother, as from Rugby
League to Rugby Union via Association Football, so, it seems to me, can one
plot a progression from Jehovah to Allah via Satan where the 'Superheathen'
context is concerned, with Basketball paralleling Jehovah on account of the
superfeminine idealism, necessarily vacuous, of its 'baskets'; Baseball
paralleling Satan on account of the submasculine naturalism of its
club-wielding aggressiveness; and Gridiron paralleling Allah on account of the
submasculine fundamentalism of its chest-affirming powerfulness and/or
heart-wrenching soulfulness. Certainly I
would see in Basketball a sporting analogue with the Blues; in Baseball a
like-analogue with Jazz; and in Gridiron a like-analogue with Soul, this latter
the fundamentalist pole to Jazz which, on account of
its naturalistic constitution, stands in a 'fallen' relationship to the
Blues. Hence it could be argued that
Baseball stands in a like-'fallen' relationship to Basketball, while Gridiron
is simply the strength-affirming antithesis of Baseball, like Count Dracula to
sunlight. Now, of course, these
'Superheathen' sports, with their fundamentalist bias, are no less American ...
than the Heathen sports are British, and the Christian ones Irish. For it does indeed seem
that American 'culture' is largely 'Superheathen' (and thus a cross between
superfeminine and submasculine elements) where British 'culture' is Heathen
(reflecting a cross between feminine and masculine elements), and Irish
culture, by contrast, Christian (suggestive of a distinction between
subfeminine and supermasculine elements). Basketball, Baseball, and Gridiron are all
quintessentially American sports, no less American, in fact, than Rugby League,
Association Football, and Rugby Union are British, or Camogie, Gaelic Football,
and Hurling ... Irish.
2. APPROACHES TO PRIMAL BEING. With regard to what could be termed the
fundamentalism of cosmic mysticism, or the scientific idealism of traditional
Creator-based religion, there are, it seems to me, four basic approaches or,
rather, one basic (and literal) approach and three 'bovaryized' approaches to
it, in which the primal being of the Clear Light of the Void (Space) is
worshipped from a variety of devolutionary removes from the original source.
3. BASIC APPROACH TO PRIMAL BEING. Let us take the basic approach first, which
is that of Hinduism/Buddhism and other such oriental religions whose focus of
divinity is the Clear Light of the Void, and whose approach to this primal
being is direct, which is to say, through the Light and the simulation and/or
utilization of light, whether optical, chemical, or electrical, to attain to a
condition of identification with it. One
could generalize all this light-based mysticism under Buddhism and contend, as
I shall, that attainment to the Clear Light involves the utilization of
Buddhist techniques to bring the self or, rather, antiself to a state of union
with the Ground of all (primal) Being, or, in other words, to a condition of
mental vacuity which will act as a platform from which the primal power of the
Clear Light can be launched - like, I have to add, a Superdevil from Superhell,
the superfeminine Superhell of the spatial vacuum whose negative glory is the
source of the superillusory Clear Light.
Now, obviously, only a Superfool would want such a condition, and I make
no apology for exposing the folly of 'being into' the Clear Light, which, alas,
is the root not only of Buddhism and Hinduism, but, by devolutionary
extrapolation, of Judaism, Mohammedanism, and even Christianity or, more
correctly, pseudo-Christianity as well, as I shall presently show.
CYCLE TEN
1. JUDAIC APPROACH TO PRIMAL BEING. Less basic than Buddhism is what may be called
approaching primal being through the fire, which is to say, at a 'fallen'
remove from the original cosmic plane, and if Buddha is the name that first
comes to mind in connection with the above, then Moses is the name one would
most readily associate with Judaism, since it was to Moses that God (meaning
the Jehovahesque transmutation of the Clear Light ...) first appeared in the
form of a burning bush, and it was subsequently to Moses that this same primal
deity conveyed the tablets of the Law which became known as the 'Ten
Commandments', and conveyed them, so we are led to believe, via fiery
thunderbolts from 'On High'. Be that as
it may, we need not doubt that Moses was apt to regard the Clear Light of the
Void through the naturalistic distorting lens, so to speak, of his fiery
temperament, and the result, not surprisingly, was the Judaic version of it
more commonly known as Jehovah. The
'thou shalt nots' of the Mosaic Law were certainly no marked departure, however,
from the superfeminine essence of primal being, which is rooted in the negative
glory of conscience, as appertaining to the spatial vacuum, and it is to Moses'
dubious credit that the naturalistic subversion of idealism did not result in
an overly Satanic reductionism ... despite the development, within Judaism, of
Satan at Jehovah's expense. But then
Satan is a submasculine revolt against the superfeminine rule, and thus the
beginnings, no matter how paradoxically, of a cultural retort to nature (more
specifically of subculture to supernature).
Doubtless King David would more fit that role than ever the Jehovahesque
Moses did, bearing in mind his cultural accomplishments, not to mention his
banishment into exile (equivalent to a 'fall') at the hands of King Saul and
artful slaying of Goliath. Certainly, it
is more than pure coincidence that the 'Star of David', the Jewish emblem, and
the emblem commonly used by Satanists ... are identical! Could it be, I wonder, that Satanists are
effectively calling up the 'shade of King David' when they enact their Satanic
rites? Whether they are or not, one
thing is certain: Satanists are not Devil-worshippers. On the contrary, they are the devotees of a
scientific (solar) Subgod whose only crime was to have revolted against an
equally scientific (stellar) Superdevil, the Superdevil more commonly known as
Jehovah, and worshipped, by the untransvaluated, as God!
2. ISLAMIC APPROACH TO PRIMAL BEING. If the fiery approach to the Clear Light ...
results in Jehovah, then the approach to it which utilizes the heart, and may
accordingly be regarded as soulful, results, so I shall contend, in Allah, as
applying to a properly fundamentalist religious orientation such that one would
associate with Islam and, by implication, the prophet Mohammed. Yes, it is to Mohammed that one must turn for
the soulful 'bovaryization' of the Clear Light ..., for Allah is no less of a
Creator-deity than Jehovah, only one that exists in strength/greatness rather
than in weakness/jealousy, as befitting His passionate origins in the 'seat of
the soul'. In fact, Allah is more
antithetical to Satan than to Jehovah, Who still clings, no matter how
imperfectly, to the illusory nature of the Clear Light ..., and bears, in
consequence, some of its superfeminine characteristics. Not so the truly 'fallen' Satan, that
cultural retort to Jehovah, whose submasculine essence is shared, albeit at a
religious remove, by Allah, but shared in such an antithetical fashion as to be
the complete opposite of Him, like Count Dracula vis-à-vis sunlight, or
strength/pride vis-à-vis weakness/ humility (if not humiliation), the weakness
and humility of a scientific objectivity whose misfortune is to be centrifugal
where, comparatively speaking, the religious 'subjectivity' of Allah is
centripetal, as relevant to the 'Kingdom Within', even if, in relation to the
heart, such an 'Inner Kingdom' is in its most alpha-stemming, and therefore
fundamentalist, manifestation. No
matter, one cannot confound Allah with Satan if one is in any degree religious,
as Mohammedans assuredly are; for naturalism and fundamentalism are the alpha
and omega of the spectrum in question, and to confound the one with the other
is to treat fire and blood as synonymous or, in musical terms, Jazz and Soul! Needless to say, it would be easier, thanks
or no thanks to Moses, to confound Satan with Jehovah, given the scientific
basis of each of these Judaic deities, the latter so much a naturalistic
'bovaryization' of the Clear Light ... that it is closer to naturalism per se
than ever fundamentalism is or, for that matter, the pristine idealism of the
Clear Light of the Void as such. Yet
Mohammedanism, for all its virtues, is still the product, in large part, of
Mohammed, and Mohammed did for Islam what Moses did for Judaism, which is to
say, he took the notion of 'Creator', relative to the pristine idealism of
primal being, and reinterpreted it with reference to the devolutionary remove
at which, through environmental and cultural factors, he found himself, and the
result was the soulful subversion of that notion which is known as Allah. Allah is no less the Clear Light ... through
the distorting lens of an emotional temperament ... than Jehovah is the Clear
Light through the distorting lens of a fiery temperament, the temperament, as I
have argued, of Moses, with his impulsive temper, and while Jehovah is closer
to primal being by dint of His less devolved nature, Allah has the significant
advantage of being applicable to a religious as opposed to a scientific
position - the position of fundamentalism as against a naturalistic idealism
which at times is barely distinguishable from naturalism as such!
3. PSEUDO-CHRISTIAN APPROACH TO PRIMAL
BEING. Having dealt with Jehovah and
Allah as devolved 'bovaryizations' of the Clear Light ..., I should like,
finally, to turn to the third and, arguably, most devolved 'bovaryization' of
it - namely the Father. Now the Father
is as manifestly Christian as Allah is Mohammedan, and therefore it surely
behoves us to attribute some of the responsibility for this version of primal
being to Christ, and to regard it, not unreasonably, as reflecting an
intellectual bias, the bias of a temperament as given to 'the word' ... as
Mohammed must have been given to the soul or Moses to fire. Such a bias was undoubtedly characteristic of
Christ's temperament, what with his love of parables and theological
disputation, and so it is to Him that we can look for the source of that
intellectual 'bovaryization' of the Clear Light which is recognized as the
Father. Like Allah, the Father has the
virtue of being of the 'Kingdom Within' to the extent that His roots are in the
brain, and the emotional brain (backbrain) most especially, but unlike Allah He
is a loving and compassionate version of the Clear Light Who draws upon the
knowledge of Christ to preserve His 'Kingdom'.
He has little of the jealous wrathfulness of Jehovah, not to mention the
emotional pride of Allah that comes from racial strength. He is apt to forgive the foibles of those who
beseech Him through the Son (intellect); for He is the seat of a paternalistic
disposition owing much to His love of the World (the Mother). He is no less submasculine than Allah, yet,
unlike that fundamentalist deity, He appertains to a Heathen 'bovaryization' of
primal being, which contrasts, as phenomenal to noumenal, with the
Superheathenism of both Allah and Jehovah (not to mention Satan). He ties-in with the Mother and the Son of
that pseudo-Christianity which, in its Heathen phenomenality, bears the generic
title of Protestantism.
CYCLE ELEVEN
1. PRIMAL AND SUPREME. True Christianity, or Catholicism, differs
from false (pseudo) Christianity, or Protestantism, by affirming, contrary to a
stemming from primal being (in the submasculine guise of the Father), an
aspiration towards supreme being, the supreme being of
the Holy Spirit, which is the omega where primal being is the alpha. Hence whereas false Christianity is
alpha-stemming, true Christianity is omega-orientated. For the Omega Point (of supreme
being) is only reached through the truth of the Holy Spirit.
2. SOCIAL TRANSCENDENTALISM. Truer even than Christianity is the
Supertruth of Social Transcendentalism, as taught by he who corresponds, in his
own well-founded estimation, to a Second Coming, and Social Transcendentalism
is nothing less than the Superchristianity of 'Kingdom Come', whose supreme
being has reference not to the posthumous afterlife of the Holy Ghost (or
chemical changes in the brain following death), but to the Eternal Life of the
Holy Spirit of Heaven, which is the theosophical antithesis to the cosmological
Clear Light of the Void, and hence to the false transcendentalism (idealism) of
the Superheathen. The joyful supreme
being of the Holy Spirit of Heaven will stand as the refutation of the woeful
primal being of the Clear Light of the Void, not to mention, through
devolutionary extrapolation, the various deities - Jehovah, Allah, the Father -
which stem from the Clear Light ... and constitute both an obstacle and an
opposition to the Holy Spirit of Heaven.
For while Christianity can co-exist, in open-society fashion, with the
Heathen and Superheathen deities, as, for example, in the case of the Holy
Spirit vis-à-vis the Father, no such co-existence would be possible or indeed
desirable from a Superchristian standpoint, wherein the development of the Holy
Spirit of Heaven could only happen independently and, as it were, at the
expense of all traditional deities, not excepting the Virgin Mary, Who, in any
case, would have been effectively superseded by what I call the Mary Child, the
subfeminine counterpart, in feminist vacuity, of the supermasculine deity
described above.
3. NEW HEAVEN AND HELL. Frankly, you can't have Heaven without Hell,
the Holy Ghost without the Virgin Mary, and what applied to Christianity must
apply, with even greater resolve, to the Superchristianity which I equate with
Social Transcendentalism in what should be, under Messianic auspices, a New
Heaven and a New Hell, the New Heaven of the Holy Spirit of Heaven, and the New
Hell of the Mary Child, as between the superconscious and the
sub-unconscious. It is not to establish
a 'New Earth' that the Second Coming has come, but, on the contrary, to divide
the Earth between a New Heaven and a New Hell in order that Superchristianity
may supersede Christianity, and those who are deserving of salvation duly be
brought to the superhuman peaks of 'Kingdom Come'.
CYCLE TWELVE
1. BOOK DIVISIONS. My concept of 'the book', considered as a
rectilinear entity embracing a variety of alternative literary possibilities,
is of a phenomenon which corresponds to the purgatorial Overworld/Netherworld
of both the Son and the Father, and is therefore inherently Heathen. In fact, books are divisible, so far as I am
aware, between those which are exclusively composed of words, and those, by
contrast, which are also, if not always predominantly then certainly to a
degree, subject to the inclusion of photographs. I draw attention to this division because it
distinguishes those books which may be equated with the Son from those which
should be equated with the Father, as though in a progression from the
intellect to the soul or, at any rate, cerebral emotions, the latter no less
suggestive of a 'burning Cross' than the former are suggestive, in their verbal
exclusiveness, of a plain Cross, the sort of Cross one would associate with the
Son in what is a quintessentially purgatorial, and hence Heathen, context.
2. PARLIAMENTARY ANALOGUE. Since I equate books with both the
purgatorial Overworld (of the Son) and the purgatorial Netherworld (of the
Father), depending on whether they are intellectual (and verbal) or emotional
(and photographic), it seems to me that we have an exact analogue, within the
compass of a parliamentary democracy, with parliament, which is also divisible,
on the above basis, between the Son and the Father or, in literal terms, the
Commons and the Lords, with the former corresponding to plain verbal books and
the latter to photographic books or, at any rate, to books which contain photos. For it has to be admitted that the Commons is
rather more akin, in its legislative essence, to a purgatorial Overworld than
to a purgatorial Netherworld, and that it is to the Lords that one would have
to turn for a netherworldly parallel with photographic books and, indeed,
'burning crosses', as the emotionality of the Father ensued upon the
intellectuality of the Son.
3. SOFTBACKS AND HARDBACKS. It seems to me that a political division of books
along left- and right-wing lines can be made, over and above their political
content (which is obviously significant), on the phenomenal basis of softbacks
and hardbacks, and I venture the theory that, because of its feminine
connotation, a softback should be regarded in a left-wing light and, by
contrast, a hardback in a right-wing one, so that we have, in effect, a
distinction between socialism and capitalism, the mass-produced and down-market
softbacks on the one hand, and the rather more expensive and select production
of up-market hardbacks on the other hand.
4. LEFT/RIGHT DISTINCTIONS. Now because I regard softbacks as left wing
and hardbacks as their right-wing (and masculine) counterparts, it follows that
the distinction between 'word books' and 'photographic books', or books only
containing words and those, by contrast, which also embrace photos, is not
itself susceptible to party-political evaluation, but attaches to such an
evaluation in relation to the phenomenality of the type of book in question,
i.e. whether softback or hardback. Thus
one can proceed, as it were, from verbal softbacks to photographic softbacks on
the basis of a Commons/Lords distinction having applicability, in each case, to
the Left, while likewise proceeding from verbal hardbacks to photographic
hardbacks on the basis of a Commons/Lords distinction whose applicability, in
each case, would be to the Right. Hence
a left-wing/right-wing distinction between verbal and photographic softbacks on
the one hand, and verbal and photographic hardbacks on the other hand - the
former pair appertaining to Labour and the latter pair to the Conservatives.
CYCLE THIRTEEN
1. NEWSPAPERS.
Compared to books, newspapers would seem to be a Liberal equivalence
which is therefore neither as right wing (and hardback) nor as left wing (and
softback) as the above, but is nonetheless capable of a sort of left-of-centre
and right-of-centre distinction either side, so to speak, of a properly
centrist standing as newspapers. By
which I of course mean that in addition to the newspaper itself, there are
often specialist supplements and magazines - the former left-of-centre on
account of their newspaper-like softness and slenderness, the latter
right-of-centre on account of their greater bulk, which makes them if not
comparatively 'hard' then, at any rate, certainly less soft! By and large, it would appear that the
right-of-centre option tends to predominate, in most newspapers, over the
left-of-centre one, thereby suggesting a right-wing bias to the majority of
such publications.
2. BROADSHEETS AND TABLOIDS. As in the case of books, it would seem that
newspapers are divisible between verbal and photographic alternatives, viz.
'quality' broadsheets and 'popular' tabloids, and again, as with books, it
strikes me as being perfectly feasible to present this division in terms of a
sort of Commons/Lords dichotomy, with broadsheets and other
intellectually-biased newspapers equivalent to 'lower-chamber' Liberalism, and
tabloids equivalent, on account of the emotional implications of their
photographic bias, to 'upper-chamber' Liberalism, both of which, being
centrist, have to be distinguished from the Labour and Conservative equivalents
already discussed.
3. VERBAL/PHOTOGRAPHIC SPECTRUMS. Although I took the view, in Cycle 12, that
there exists a parallel between, on the one hand, verbal books and the Commons
and, on the other hand, photographic books and the Lords, I should add that
subsequent reflection has induced me to modify what now seems like an overly
rigid categorization, principally by allowing, in relation to the Commons, for
some photographs where the more left-wing books (whether in softback or
hardback) are concerned, so that one can proceed from word-only books to word +
some photographs on either side of the political divide. After which the stage is set for the Lords,
as we proceed, within both Labour and Conservative
contexts, from books with a preponderating photographic content on the Right to
photographic books per se on the Left, these latter as unequivocally emotional,
and therefore 'fundamentalist', as it is possible to be within the patriarchal
confines of a purgatorial Netherworld.
Hence the left wing of both the Labour and Conservative peer groupings
in the Lords could be construed as paralleling photographic softbacks and
hardbacks respectively.
4. ANALOGOUS PARALLELS. Analogous phenomena to newspapers/books, like
pianos and rugby (as already discussed) are also divisible, over and above a
Commons/Lords dichotomy, into soft and hard options, as, for example, in the
case of the sustain and damper pedals on pianos, the former making for a soft,
or legato, impression and the latter, by contrast, for a hard, or staccato,
one. Likewise in rugby, 'tries' are
comparatively 'soft' and kicked goals 'hard', the one involving hands, the
other (booted) feet. Whether, in that
event, pianos and rugby are Liberal or either
Labourite or Conservative, depending on the ratio of 'soft' to 'hard' or vice
versa, is a moot point. For one can
obviously argue either way, with moderate soft and hard options likely to
suggest a Liberal equivalence, as when both legato and staccato
are utilized in the same piano composition, but extreme soft or hard options
likely to suggest Labour and Conservative equivalents respectively, as when
only legato in the one case or staccato in the other is used in
any given piano composition. Doubtless
the real centrist, and therefore classical Liberal equivalence, would be in
connection with the avoidance of both the sustain and damper pedals, in
contrast to the left-of-centre recourse to moderate legato and the
right-of-centre recourse to moderate staccato. Similarly, rugby would be centrist when no
'tries' or 'goals' had been scored, but left-of-centre with some 'tries' and
right-of-centre with some 'goals', neither of which would qualify for either
Labour or Conservative evaluations which, by contrast, would imply a
considerable preponderance of 'tries' on the one hand and of 'goals' on the
other hand, thus transcending the parallel with newspapers (and their
supplements/magazines) for parallels with softbacks and hardbacks instead.
CYCLE FOURTEEN
1. MAGAZINE CULTURE. Although magazines are often published in
conjunction with newspapers, as colour supplements, etc., the majority of
magazines are published independently of any such association by magazine
publishers, and it is my view that such magazines are less liberal than
fundamentalist phenomena appertaining not to the Father, or any phenomenal
equivalence thereof, but to a more Allah-oriented realm which is therefore less
a purgatorial alpha than a netherworldly omega.
Hence it could be argued that magazines, particularly when glossy and
predominantly photographic, appertain to an entirely different spectrum of moral
and/or ideological evaluation from newspapers, and do so, moreover, in relation
to the soulful, and therefore more inherently emotional, realm of netherworldly
fundamentalism. In fact, so much does
this seem to be the case that one could associate magazine culture with Islamic
civilization, as though its glossy colour photographs were symptomatic of a
racial strength/pride centred in the heart and owing little or nothing, in
consequence, to properly intellectual origins. Even co-mags (comic books) are somehow an
aspect of this vampire-like realm of netherworldly fundamentalism, albeit less
radically so, I would argue, than their photographic counterparts.
2. FILM NATURALISM. Now if magazines broadly appertain to the
omega pole of the netherworldly Behind, which is of course Superheathen in
relation to the Heathen realm of books and newspapers, then it seems to me that
its alpha pole, being naturalistic rather than fundamentalist, has to be
conceived in terms of films, specifically colour/sound films, which would
approximate to a Satanic parallel of fiery naturalism, in keeping with a kind
of Judaic cultural sensibility, the higher or Jehovahesque manifestation of
which would doubtless involve silent monochromatic films as a naturalistic
'bovaryization' of Clear-Light idealism, still manifestly fiery, and hence
filmic, but arguably less naturalistic than those films which constitute a sort
of Satanic fall from silent-film primacy, a fall from the 'bovaryized' supernaturalism of
monochromatic films to the subcultural naturalism of colour films. Less extreme, however, than colour films are
cartoons, and we may believe that if co-mags are the moderate Islamic parallel,
then cartoon films are their Judaic counterpart, still Superheathen of course,
but, as such, in between the alpha and omega of colour films and magazines
respectively.
3. PHOTOGRAPHIC IDEALISM. Having dealt, if briefly, with the
netherworldly Behind in relation to the submasculine (and therefore subhuman)
realms of films and magazines, I should like, finally, to turn to the
superfeminine realm of photography, specifically monochromatic flashbulb
photography, which strikes me as paralleling the Clear Light of the Void to a
degree of 'Hindu' purism nothing short of supernatural idealism, and compared
to which even colour photography must seem like a naturalistic 'bovaryization'
of Buddhist proportions, albeit still arguably preferable, from a supernatural
point-of-view, to the Judaic 'bovaryization' of the Clear Light in
monochromatic silent films. Be that as
it may, there is no doubt in my mind that monochromatic photography is the root
of Superheathen culture, and thus the superfeminine Hell from which have
issued, in due devolutionary time, the subheavenly manifestations of the
netherworldly Behind.
CYCLE FIFTEEN
1. JUDGEMENTAL SUNDERING. Just as the Heathen is damned to the
Superheathen, as the netherworldly Behind ensues upon the purgatorial
Netherworld (of the Father), so the Christian is saved to the Superchristian, as
the otherworldly Beyond ensues upon the Christian Other World (of the Holy
Ghost). The Heathens are taken over by
Superheathens, while the Christians are overtaken by Superchristians. In such fashion, the phenomenal is rent
asunder towards the noumenal extremes of alpha and omega.
2. CHRISTIAN SCHISM. The original schism in Christianity was
between Orthodoxy and Romanism, the Eastern and the Western Churches, which
effectively established, within Christendom, a dichotomy between Hell and
Heaven, the subhuman (subfeminine) and the superhuman (supermasculine), the
Virgin Mary and the Holy Ghost, World denial and otherworldly affirmation, as
each Church took a contrary bias relative to the overall Christian Trinity,
viz. the Virgin Mary, the Christ Child, and the Holy Ghost. Many centuries later that same bias would
lead the Orthodox Church to an accommodation with Communism, and the Roman
Church, by contrast, to an accommodation with Fascism. For the political schism between Communism
and Fascism was the twentieth-century parallel to the religious schism,
historically, between Eastern Orthodoxy and Roman Catholicism, and it is the
Christian peoples who have experienced this parallel the most.
3. HEATHEN/CHRISTIAN SCHISM. By comparison to the original schism in
Christendom, the Reformation signified the coming to pass of a Heathen
opposition to Christianity which resulted in the development, thereafter, of a
Heathen/Christian schism in the guise of the Protestant/Catholic dichotomy. Now whereas Christians (Catholics of one
persuasion or another) live primarily for Christianity, Heathens (or
pseudo-Christians) live primarily for Heathen values, and thus it can be said
that Protestantism, far from being a genuine religion, was the
thin-end-of-the-wedge that ultimately allowed for the development, within
Protestant countries, of Liberalism, the bourgeois form of humanism that,
whether in capitalism, materialism, or parliamentarianism, opposes anything
Christian from its own narrowly secular point of view. The result, after several centuries, was the
relegation of Christendom to an inferior political and social status as the
Heathen philistinism spawned by Protestantism gathered momentum, to culminate,
at length, in that Superheathen/Heathen partnership which bears the paradoxical
stamp of Anglo-American civilization.
Both Communism and Fascism were akin, in their contrary ways, to
'Neo-Christian' revolts against this Anglo-American hegemony, the former from
below, the latter from above, and both alike failed to defeat it. For Christian nations, the only solution lies
in that Superchristianity which I define as Social Transcendentalism, and it is
to be hoped that where, in their contrary imperfections, both Communism and
Fascism failed to topple the Superheathen/Heathen beast of Anglo-American
imperialism from its predatory perch, Social Transcendentalism will succeed,
and succeed, moreover, from a universal position of Superchristian unity, free
from schismatic antecedents and pledged to the peaceful development, under
Messianic auspices, of 'Kingdom Come'.
4. PEACEFUL PERSUASION. Ultimately, the truth (as here) will 'out',
and there is no better vehicle for effecting moral change than the assimilation
of the truth by those who have most need of it.
Violence will not defeat the Heathen; only peaceful persuasion will
bring them around to the error of their ways and encourage them to rejoin the
Christian world for the sake of the Superchristian one to come. Christians, after all, should be above
violence, and Superchristians most especially so!
CYCLE SIXTEEN
1. PHOTOGRAPHY VIS-À-VIS FILM. Whereas monochromatic photography corresponds
to the Clear Light ... on the basis of a Hindu purism rooted, so to speak, in
superfeminine idealism, colour photography is a quasi-submasculine
'bovaryization' of the Clear Light ... relevant, so I contend, to Buddhist
naturalism. Conversely, where colour
film corresponds to the Clear Fire ... on the basis of a Satanic purism
centred, as it were, in submasculine naturalism, monochromatic film is a
quasi-superfeminine 'bovaryization' of the Clear Fire ... relevant, so I
maintain, to Judaic idealism.
2. BLUES SINGING VIS-À-VIS JAZZ PLAYING. One could argue, similarly to the above, that
where female blues singing corresponds to the Clear Light ... on the basis of a
Hindu purism rooted, so to speak, in superfeminine idealism, male blues singing
is a quasi-submasculine 'bovaryization' of the Clear Light ... relevant to
Buddhist naturalism. Conversely, where
male jazz playing corresponds to the Clear Fire ... on the basis of a Satanic
purism centred in submasculine naturalism, female jazz playing is a
quasi-superfeminine 'bovaryization' of the Clear Fire ... relevant to Judaic
idealism.
3. SUPERFEMININE VIS-À-VIS SUBMASCULINE. What we can infer from the above parallels
... is that where photography and blues singing are rooted in
Hinduism/Buddhism, film and jazz playing are centred in Judaism/Satanism, the
former pair either superfeminine or quasi-submasculine, and the latter pair
either submasculine or quasi-superfeminine.
One can also infer from the above that while Buddhism is rooted in
Hinduism, the older and more primal manifestation of Superheathen mysticism,
Judaism, by contrast, is rooted in Satanism, since the Jewish concept of primal
being takes a masculine form, the form, namely, of Jehovah as 'Creator-God',
and to take a masculine or, more specifically in this context,
quasi-superfeminine form ... the God in question must be rooted, so I contend,
in a submasculine culture such that takes its cue not from light but from fire,
that submasculine and hence Mosaic element.
Neither Hinduism nor Buddhism does so, and it is hard to imagine a
Buddhist, much less a Hindu, ever seeing 'God' in a 'burning bush', the way
Moses evidently did. Yet the
Hindu/Buddhist sensibility can no more abandon photography or the Blues ...
than the Judaic/Satanic sensibility can abandon film or Jazz. Even the male approach to blues singing is
only quasi-submasculine by dint of the superfeminine essence of the Blues, just
as, from the converse standpoint, the female approach to Jazz (never more
culturally correct than when employing saxophone as opposed to trumpet) can
never be more than quasi-superfeminine on account of the submasculine essence of
Jazz, a music no less centred in the Satanic fire than Blues is rooted in the
Hindu light. Yet it is Jazz,
paradoxically, which is basically subdivine or, at worst, quasi-superdiabolic
(female sax-based Jazz), while Blues is the music that is either basically
superdiabolic or, in the Buddhist 'bovaryized' context, quasi-subdivine (male
blues singer). The Judaic psyche is more
to be admired for being centred in the subdivinity of the Clear Fire ... than
is the Hindu one for being rooted in the superdiabolism of the Clear
Light. Even a quasi-superfeminine
concept of primal being, as signified by Jehovah, is fundamentally submasculine
... to the extent that its correlation is with film (monochromatic) and Jazz
(sax-based female) rather than with photography or the Blues, both of which are
fundamentally superfeminine, even in the quasi-submasculine contexts of colour
photography (Buddhist) and male blues singing, neither of which do adequate
justice to primal doing, since extrapolated out from primal being, the
supernatural basis of which militates against subcultural naturalism.
CYCLE SEVENTEEN
1. DEVOLUTION AND EVOLUTION. The distinction between the Clear Light of
the Void (Space) and the Clear Fire of Time - as, to a lesser extent, between Jehovah
and Satan - is one of Superhell/Superdevil and Subheaven/Subgod. Likewise the distinction between the Virgin
Mary and the Holy Ghost is one of Hell/the Devil and Heaven/God. Just so, the distinction between the Mary
Child, or Female Child, and the Holy Spirit of Heaven ... is one of
Subhell/Subdevil and Superheaven/Supergod.
Hence a devolutionary regression from the
Superhell/Superdevil to the Subhell/Subdevil via Hell/the Devil on the one
hand, but an evolutionary progression from the Subheaven/Subgod to the
Superheaven/Supergod via Heaven/God on the other hand. Hell and Heaven are Catholic (Christian)
poles, as are the Devil (Virgin Mary) and God (the Holy Ghost), but Superhell
and Subheaven are fundamentalist (Superheathen) poles, as are the Superdevil
(Jehovah) and Subgod (Satan), while Subhell and Superheaven are
transcendentalist (Superchristian) poles, as are the Subdevil (the Mary Child)
and Supergod (the Holy Spirit of Heaven).
By contrast, the World and Purgatory are Protestant (Heathen) poles, as
are woman and man.
2. EQUIVALENT POSITIONS. From Jehovah to Allah via Satan; from the
Father to the Son via the Mother; from the Virgin Mary to the Holy Ghost via
the Christ Child; from the Mary Child to the Holy Spirit of Heaven via the Second
Coming. Of the twelve listed deities,
Jehovah, the Father, the Virgin Mary, and the Mary Child are in equivalent
'alpha' positions, while Satan, the Mother, the Christ Child, and the Second
Coming are in equivalent 'intermediate' positions, and Allah, the Son, the Holy
Ghost, and the Holy Spirit of Heaven in equivalent 'omega' positions. Yet the distinction between each deity in any
given position is significantly relative to Superheathen, Heathen, Christian,
and Superchristian alternatives, ranging from mysticism to gnosticism
via liberalism and humanism. Hence the
mystical 'idealism' (quasi-idealism?) of Jehovah, the liberal fundamentalism of
the Father, the humanist fundamentalism of the Virgin Mary, and the gnostical
fundamentalism of the Mary Child with regard to the 'alpha' positions; hence,
too, the mystical naturalism of Satan, the liberal realism of the Mother, the
transcendental humanism of the Christ Child, and the transcendental gnosticism
of the Second Coming with regard to the 'intermediate' positions; and hence,
finally, the mystical fundamentalism of Allah, the liberal materialism of the
Son, the humanist transcendentalism of the Holy Ghost, and the gnostical
transcendentalism of the Holy Spirit of Heaven with regard to the 'omega' positions.
CYCLE EIGHTEEN
1. TRUE CHRISTIANS: The
only people who have a lengthy experience, traditionally, of 'Heaven on Earth'
are monks, who stand to nuns as Christian Supermen vis-à-vis Christian
Subwomen. In fact, monks are really the
only true and genuine Christians, if one accepts that being in a monastery is
somewhat akin to 'Heaven on Earth', and thus to a supermasculine allegiance to
the Holy Ghost. Certainly most so-called
Christians are fundamentally Heathen in their commitment to familial obligations
and routines, even in the case of Catholics, who are nevertheless relatively
Christian when compared or, rather, contrasted with, say, Protestants, but
still disposed, after their several fashions, to taking the Father, the Mother,
and the Son for Christian deities! Even
priests cannot be exonerated from such a shortcoming, which owes not a little
to their own clerical standing as 'fathers', and there is no doubt in my mind
that priests will generally be less Christian than monks, bearing in mind the
heavenly aloofness of the latter from daily contact with the World.
2. THEOLOGICAL PARADOX. To my mind, the concept of the 'Ascension of
the Virgin' into Heaven is a complete and utter contradiction in terms, since
the Virgin, being vacuous, is for me synonymous with Hell, and I cannot
understand how the theological symbol of a Christian Hell, the Hell of a
virginal vacuum, could possibly ascend into Heaven which, as the realm of the
Holy Ghost, is germane to the Superman.
A Christian Devil can only be subfeminine in her vacuous denial of
phenomenal self, and hence the World, and to conceive of the subfeminine
ascending into a supermasculine realm ... is the height of theological
nonsense! No woman can ever ascend into
Heaven, least of all a virgin! Such
'liberal' notions as the 'Ascension of the Virgin' simply subvert Christian
truth, which has to do with the salvation of men from women and the opening up,
in consequence, of a supermasculine/subfeminine dichotomy between Heaven and
Hell.
3. NO SEX.
It would be no less 'liberal' and 'woolly-minded' to suppose that people
retained their sex in Heaven, and that one could, in fact, mix with members of
the opposite sex! Such a Heaven would be
no better than the World, where the sexes are mixed, and
no possibility of a superhuman Heaven (for men) accordingly exists (unlike in a
monastery which, as we have argued, is a traditional manifestation of 'Heaven
on Earth', where men are effectively Supermen in their monastic segregation
from women).
4. SUPERMASCULINE ATTAINMENT. Make no mistake! One doesn't become a Superman, neither on the
Christian level (relative to the Holy Ghost) nor on the Superchristian level
(relative to the Holy Spirit of Heaven), by mixing with women! Only he is a Superman who can rise above women, thereby living the life of Heaven rather
than of Purgatory/the World. For Heaven
is a supermasculine attainment, and where there is an official Heaven there
must sooner or later also be an official Hell ... to safeguard the devotees of
Heaven from the possibility of purgatorial and/or worldly backslidings. Hell is as much a safeguard for Heaven as a
punishment for subfeminine elements.
5. MORAL CHOICE.
The division of 'the wheat' from 'the chaff' is, in some peculiar sense,
the division of man from woman, the spirit from the flesh, as Purgatory/the
World are wrenched asunder to make way for Heaven and Hell - the former
supermasculine and the latter subfeminine.
Hence, traditionally, monks correspond to 'the wheat' and nuns to 'the
chaff', since the former exist with the Holy Ghost in Heaven, while the latter
exist with the Virgin Mary in Hell. And
yet, from a Christian standpoint, it is better that women should be in Hell
rather than in their maternal element in the World. For then they are instruments of the
Christian salvation of men (to Supermen), whereas in the World they are agents
of the debasement and undoing of men who, as purgatorial or worldly Heathens,
inevitably lose-out to them. Hence the
choice for men is whether, as Heathens, to lose-out to women or whether, as
Christians, to achieve a victory over them through superhuman salvation. Obviously, Heathens choose the former and
Christians the latter. Such a choice,
relative to phenomenal civilization, paves the way for the greater defeat of
Heathens at the hands of Superheathens, and the greater victory of Christians
through Superchristians, as the former are damned to noumenal science
(cosmology) and the latter saved to noumenal religion (theosophy).
CYCLE NINETEEN
1. COSMIC IDEALISM VIS-À-VIS SOLAR
NATURALISM. If the Hindu Clear Light of
the Void can be defined in terms of cosmic idealism, then the Buddhist Clear
Fire of Time can only be defined in terms of cosmic quasi-naturalism, bearing
in mind its 'bovaryized' essence in relation to primal being. Conversely, if Satan can be defined in terms
of solar naturalism, then Jehovah can only be defined in terms of stellar
quasi-idealism, bearing in mind His 'bovaryized' essence in relation to primal
doing.
2. SUPERHEATHEN CORRELATIONS OF FRIED FOOD. The American passion for fried food owes not
a little to its Superheathen roots in cosmic mysticism, since the culture of,
for example, fries (chips), burgers, and cola would seems to parallel, on a
culinary basis, the Clear Light/Fire, Jehovah/Satan, and Allah, with so, I
contend, straight fries corresponding to the Clear Light (and thus to Hindu
idealism), but wavy fries (crinkly) corresponding to the Clear Fire (and thus
to Buddhist quasi-naturalism); with fried and/or oven-grilled burgers
corresponding to Jehovah (and thus to Judaic quasi-idealism), but flame-grilled
burgers corresponding to Satan (and thus to Judaic naturalism); and, finally,
with cola corresponding to Allah (and thus to Moslem fundamentalism), this
latter akin, with its use of a straw, to the blood-sucking culture of
vampirism. However, where fries and
burgers are concerned, one shouldn't overlook the part played by tomato ketchup
in distinguishing the naturalistic or quasi-naturalistic from its idealistic
counterpart, since the addition of ketchup to fries and burgers is obviously a
significant factor in their approximation to fiery colour.
3. SOME ADDITIONAL CORRELATIONS. Also correlative with fries, burgers, and
cola (in that devolutionary order) would be Basketball, Baseball, and Gridiron,
not to mention Blues, Jazz, and Soul, or, last but by no means least, photos,
films, and magazines. Hence
a correlation between fries and basketball/blues/photos; between burgers and
baseball/jazz/ films; and between cola and gridiron/soul/magazines. Other correlations could doubtless be given,
but the above examples should suffice to confirm the Superheathen status of the
'phenomena' in question, a status as punishing as the Superchristian status of
ultimate culture would be graceful.
4. CONTRARY KINDS OF OPENNESS. The development of Superchristian culture can
only proceed at the expense of all Heathen and Superheathen cultures, the
criminal and false cultures which are rooted in triadic triplicities of
noumenal and phenomenal orders, respectively, of suffering. A Superchristian society cannot be open, like
a Heathen one, to Superheathen influence, but should strive, with all the means
at its disposal, to protect its citizens from such fundamentalist evil. For unlike a Heathen society, which is open
to the Superheathen and closed to Christian/Superchristian influences, a
Superchristian society can only be closed to Superheathen influence but open to
the heavenly Beyond, the realization of which should culminate, after due
evolutionary strivings, in the omega-most reach of 'Kingdom Come'.
CYCLE TWENTY
1. NOUMENAL AND PHENOMENAL COMPUTERS. From the alpha of PCW-type integral CPU/VDU
computers to the omega of integral CPU/VDU computers with hard-disc/CD-ROM
drive via the phenomenal relativity of tower/VDU computers and desktop/VDU
computers (with or without integral CD-ROM).
Hence from an objective noumenal absolutism to a
subjective noumenal absolutism via both objective (tower) and subjective
(desktop) manifestations of phenomenal relativity. Clearly, nothing short of an integral CPU/VDU
computer with CD-ROM will suffice for the computing avant-garde!
2. TECHNOLOGICAL GENERALIZATIONS. Broadly speaking, where
radios are phenomenally objective and televisions ... noumenally objective, the former conceptual
and the latter perceptual, video-recorders are phenomenally subjective and
computers ... noumenally subjective, the former perceptual and the latter
conceptual. This is, of course,
to generalize ... relative to a specific technological quadruplicity, but it
does, I believe, highlight the cultural nature of each medium, from televisions
on the 'far left', so to speak, to computers on the 'far right'.
3. POLITICAL PARALLELS. One could speak, echoing the above
contentions, of the autocratic nature of television, the bureaucratic nature of
radio (right wing), the democratic nature of video (left wing), and the
theocratic nature of computers, as from fundamentalism to transcendentalism via
nonconformism and humanism. Televisions
and radios, being objective, tend to affirm the not-self, the former in
noumenal terms and the latter phenomenally, whereas videos and computers tend,
in their subjective bias, to affirm the self, the former phenomenally and the
latter with regard to the noumenal. That
is why one could equate strength and knowledge with television and radio
respectively, but beauty and truth with video and computing respectively. Yet these media, being external to the self
and inherently phenomenal entities, are really more political than religious,
as though symbolic of external manifestations of the Father (television), the
Son (radio), the Mother (video), and the Holy Spirit (computing). Only a fool would confound these electrical
devices with genuinely religious realities!
Nevertheless, it would be still more mistaken to confound them with
economic or scientific realities ... after the fashion of, say, cinema or
jukeboxes (which, in any case, are more economic than scientific). One could therefore speak, with regard to a
political estimation of our chosen quadruplicity, of the authoritarianism of
television, the parliamentarianism of radio, the republicanism of video, and
the totalitarianism of computing, allowing for an overall standing of
phenomenal subjectivity for the context in question, which is nonetheless
subdivisible along objective and subjective lines (see above).
4. BEYOND PLURALISM. One thing I have come to realize over the
years ... is that the determined truth-seeker can sooner or later get to the
truth about anything, and that the achievement of truth liberates one from
beauty, knowledge, and strength, or, if that sounds too sweeping, let us rather
say that truth makes one more absolutist and less able or disposed to abide relativity,
including the much-vaunted relativity of political and other forms of
pluralism. Only that society, it seems
to me, which has not reached truth or, more likely, has no real interest in the
pursuit of truth, can abide the pluralism of strength, knowledge, and
beauty. For truth cannot abide such a
pluralism, and to put truth (assuming one had it) on a par with strength,
knowledge, and beauty would be equivalent to putting God on a par with the
Devil, man, and woman! Obviously, God
cannot be treated as equal to the aforementioned trio, else He will cease to
have any divine significance and become, instead, their subverted shadow,
whether singly or collectively, as tends to be the case in open and heathen
societies, where the concept of God is tailored to fit the wearers of
fundamentalist, nonconformist, and humanist values, and He has no independent
existence in relation to what God should be - namely, the utmost truth, and
means, thereby, to supreme being. If God
is to be honoured and realized on His true terms, if, in other words, God is
eventually to come properly to pass, then the shadow Gods to the Devil, man,
and woman will have to be cast down, so that the true God can be raised up ...
in refutation of all pluralistic relativity and affirmation of transcendental
absolutism. Verily, the truth liberates
from nonconformist/humanist relativity, as such relativity liberates from
fundamentalist absolutism.
CYCLE TWENTY-ONE
1. ART AND RELIGION. Whereas the artificial transmutation of
nature makes for art, the spiritual transmutation of culture is religion. The more artificial the
transmutation of nature, the higher the art. Likewise, the more
spiritual the transmutation of culture, the higher the religion. The highest art and religion can only be the
most artificial and spiritual manifestations, respectively, of their natural
and cultural preconditions.
2. CULTURE VIS-À-VIS NATURE. One should distinguish true culture, which is
masculine, from what may be called the nurture of nature, or the cultural
aspects of a natural norm. In other
words, it is not nurture which is necessarily the antithesis to nature, but
culture, which is nurture of a masculine order ... such that transcends nature,
pretty much as the conscious mind transcends the unconscious mind, or religion
transcends art. The nurture of nature
and the nurture of culture are thus as distinct as art and religion, for the
one stems from a feminine precondition, whereas the other is largely if not
purely masculine. In familial terms, this
would mean that whereas the nurture added to nature by mothers was aesthetic,
the nurture added to culture by fathers was religious. For when nurture comes from woman, who is
primarily a natural being, the result is dissimilar from the nurture which comes
from man, the nurture of culture, since man is primarily a cultural being, for
whom religion takes precedence over art.
3. CULTURAL NURTURE AND NATURAL NURTURE. An example of the nurture of nature would be the
instrumental accompaniment, no matter how extensive or sophisticated, to a
song, which is primarily a natural phenomenon ... to the extent that it is a
vocal composition involving the human voice.
Now the instrumentality accompanying this vocal composition would be
akin to the nurture of nature, and thus not really a cultural but an aesthetic
phenomenon owing its origins and allegiance to feminine conditioning. By contrast to this, a piano composition,
shall we say, which was purely instrumental ... would be a cultural phenomenon,
since something that transcends nature, and thus aesthetic considerations,
through the conscious nurture of its masculine essence. Such would continue to be the case even in
those instances where the pressure of cultural transcendence appeared to drag
vocal-like sounds from its practitioner (as in the case of a certain well-known
and much-respected American jazz pianist), since it could be argued that such
sounds are more the by-product of cultural effort than genuine vocal productions,
and correspond to a sort of perversion of nurture by nature, which rises-up
from the unconscious in seeming revolt against the cultural resolve. Yet culture is still in the ascendant in such
a paradoxical situation, since the result is far from song-like. Good table manners are a more obvious and
blatant example of the nurture of nature, which is feminine, whereas the
ability to read music would constitute an example of the nurture of culture,
which is masculine.
4. ALTERNATIVE CULTURES. One might distinguish the natural culture of,
say, Christianity (Catholicism) from the cultural culture of Superchristianity
(transcendentalism). For
the one is rooted in sin, whereas the other is centred in grace. Conversely, one could speak of the civilized
culture of, say, Heathenism (Protestantism), but the barbarous culture of
Superheathenism (fundamentalism). For the one is centred in crime, whereas the other is rooted in
punishment.
5. BARBARISM OR CULTURE. Whereas Heathen peoples are rooted in barbarism,
whether genuine (and noumenal) or pseudo (and phenomenal), Christian peoples
are centred in culture, whether pseudo (and phenomenal) or genuine (and
noumenal). The former do not usually
extend (ascend) towards culture (regarded in spiritual, or visionary, terms),
whereas the latter do not usually extend (descend) towards barbarism (regarded
in antispiritual, or emotional, terms).
Hence the British have the Father but no Holy Ghost, while the Irish
have the Holy Ghost but no Father - at least not in the active antispiritual
terms of Heathen pseudo-fundamentalism.
Whether they subsequently achieve the Holy Spirit of Heaven through the
Superchristic Second Coming, and thus abandon the
pseudo-transcendentalism of the Holy Ghost for something better ... remains to
be seen. Certainly the British are now
exposed, as never before, to the genuine fundamentalism of Allah and other such
Superheathen deities!
CYCLE TWENTY-TWO
1. FROM BARBARISM TO CIVILIZATION. From the pseudo-barbarism (phenomenal) of the
Father to the civilization of the Son via the nature of the Mother ... with
regard to the Heathen options, but from the supernature of the Clear Light of
the Void to the pseudo-civilization of Mohammed (noumenal) via the barbarism of
Satan ... with regard to the Superheathen options.
2. FROM NATURALISM TO CULTURE. From the subnaturalism of the Virgin Mary to
the pseudo-culture (phenomenal) of the Holy Ghost via the quasi-culture of the
Christ Child ... with regard to the Christian options, but from the pseudo-subnature
(noumenal) of the Mary Child to the superculture of the Holy Spirit of Heaven
via the quasi-superculture of the Second Coming ... with regard to the
Superchristian options.
3. UNDERLYING NATURES. Where civilization is anti-barbarous, barbarism
is pro-natural, and nature anti-civilized.
Subnature, by contrast, is anti-natural and thus 'World denying' ...
whereas nature and barbarism are each, in their separate ways, 'World
affirming'. Culture, on the other hand,
is too self-absorbed to be 'anti' anything.... Although one
must allow for the anti-supernatural resolve of culture in its genuine, or
noumenal, manifestation, as defined by me in terms of superculture.
4. PERSONAL AND UNIVERSAL. When culture is phenomenal, and thus pseudo,
it is personal, whereas its noumenal manifestation is universal, since a matter
of being into air (a universal medium) rather than, say, chemical changes in
the brain following death, which, in any case, can only be experienced
'personally', by each individual in the grave.
Thus whereas the pseudo-transcendentalism of phenomenal culture remains
personal, the genuine transcendentalism of noumenal culture is universal, and
thus of an altogether superior order of spirituality. Even the quasi-culture that, as thoughtful
prayer, leads up to and prepares its devotee for the grave ... is personal -
as, fundamentally, is the quasi-superculture appertaining to that which is
culturally of the Second Coming as opposed to the Christ Child, and which I
identify with hallucinogenic enlightenment of an LSD-type order. Yet such personal salvation is a precondition
of the universal salvation which is the true goal and destiny of mankind, since
it is first of all necessary to 'resurrect the dead', so to speak, before one
can proceed beyond the grave to the Life Eternal ... in the genuine
spirituality of transcendental meditation.
It is necessary because hallucinogenic enlightenment, besides countering
the pull of external visionary experience (including, most especially, the Heathen
media of video and television, and the Superheathen media of cinema and
photography), will take personal salvation from the phenomenal plane of the
Holy Ghost to the noumenal plane of the Second Coming, where it is less
pseudo-cultural than quasi-supercultural, and thus the next-best-thing to the
full-blown noumenal salvation of the Holy Spirit of Heaven, viz. unity between
the personal self and the universal self (of the air) in a transpersonal
synthesis of heavenly beatitude. For
only in such transpersonal universality is Heaven finally attained to, genuine
Heaven being noumenal where the false or pseudo-Heaven of the grave is
phenomenal, and therefore personal.
5. CHRISTIAN PARADOX. Because the Christian Hell
of the virginal vacuum is selfless, its devotees are disposed to the service of
others in a variety of transpersonal contexts ... from feeding the poor to
tending the sick. Doubtless this fact,
no matter how paradoxical in relation to the Christian dichotomy (between Hell
and Heaven), is of no small significance in giving to such selfless and
seemingly universal acts a certain moral allure which sets them apart, almost
disdainfully, from the more selfish pursuits of Christianity, including prayer
and contemplation. Yet phenomenal
selflessness is nonetheless affiliated, through the Virgin Mary, to Christian
Hell, and a religion rooted in such selflessness is always in danger of
endowing Hell with more moral authority than Heaven, to the detriment of true
salvation (which, alas, is not, in any case, available within such a religion
by dint of its phenomenal shortcomings vis-à-vis the Holy Ghost). For when phenomenal selflessness is esteemed
above phenomenal selfishness, as to all practical purposes is generally the
case where respect for the noumenal selflessness of a cosmic-based Creator
deity still obtains ... in deference to superfeminine primacy, religion bogs
down in World-denying holiness, and so loses track of that greater holiness
which appertains not to the Holy Ghost (a phenomenal context in the grave) but
to the noumenal selfishness of the Holy Spirit of Heaven, whose meditative
resolve is truly universal. It is to
remind people of the desirability of that alternative mode of selfishness that
I now write, and its eventual realization requires nothing less than the
official establishment of a new and higher religious resolve ... such that
takes phenomenal Heaven as its starting point and gradually steps things up
towards the noumenal selfishness of the transcendental Beyond, in which spirit
is merged into that greater spirit which is its guarantor of Eternal Life.
CYCLE TWENTY-THREE
1. NOUMENAL SELFISHNESS. Whereas the quasi-culture of the Christ Child
is prayerfully selfish, the quasi-superculture of the Second Coming is contemplatively
selfish, since given-up to the hallucinogenic enlightenment of visionary
experience such that intimates, no matter how indirectly, of the selfish
universality of the transcendental Beyond.
Thus artificial visionary experience goes beyond the selfish
phenomenality of both quasi-cultural prayer and pseudo-cultural posthumous
visions through the noumenal selfishness of its hallucinogenic essence, and is
therefore a suitable platform from which to launch transcendentalism towards
that ultimate selfishness which is its supercultural reward. For the Holy Spirit of Heaven can only stem
from a Messianic precondition of quasi-supercultural transcendence, and unless
and until such a precondition is met ... there can be no definitive salvation
... to the noumenal selfishness of transcendental meditation. So long as the power of external artificial
visionary experience has not been broken ... through recourse to its internal
counterpart, the path to the transcendental Beyond will remain closed.
2. NOUMENAL SELFLESSNESS. By contrast to the quasi-supercultural
selfishness of the Second Coming and the genuine supercultural selfishness of
the Holy Spirit of Heaven, the subnaturalism of the overall context of the Mary
Child is selfless, if in a pseudo, because subjective, manner ... such that
strives for selflessness not in terms of a Christian vacuum (of celibacy), but
with regard to a Superchristian vacuum (of abortion), a paradoxical order of
selflessness which is empty where Christian selflessness is holy and Heathen
selfishness ... profane. For the context
of 'Mary-Child' feminism is neither objectively selfless, like that of
Virgin-Mary celibacy, nor objectively selfish, like that of maternal fecundity,
but subjectively selfless in its endeavour to achieve emptiness via
fecundity. And in this endeavour it
arouses the antipathy of the Christian Church for its rejection of both the
Mother and the Virgin Mary, since in subverting the one it debases the other,
and no devotee of the Virgin can feel morally secure while vacuums are being
achieved not through Christian celibacy but, on the contrary, at the expense of
Heathen fecundity. Hence
the opposition which abortion engenders in countries, like
CYCLE TWENTY-FOUR
1. NOUMENAL HEAVEN AGAINST NOUMENAL HELL. To contrast the objective selfishness of
supercultural transcendentalism vis-à-vis the Holy Spirit of Heaven with the
subjective selflessness of subnatural fundamentalism vis-à-vis the Mary Child,
the quasi-supercultural transcendentalism of the Second Coming approximating to
objective selfishness with regard to artificial visionary experience.
2. THE PURGATORIAL NETHERWORLD AGAINST THE
WORLD. To contrast the objective
selflessness of subcultural civilization vis-à-vis the Father with the
objective selfishness of natural humanism vis-à-vis the Mother, the cultural
civilization of the Son approximating to subjective selflessness with regard to
intellectual knowledge.
3. PHENOMENAL HEAVEN AGAINST PHENOMENAL
HELL. To contrast the subjective
selfishness of cultural transcendentalism vis-à-vis the Holy Ghost with the
objective selflessness of subnatural humanism vis-à-vis the Virgin Mary, the
quasi-cultural transcendentalism of the Christ Child approximating to
subjective selfishness with regard to prayerful devotion.
4. FUNDAMENTALIST HEAVEN AGAINST IDEALISTIC
HELL. To contrast the subjective
selfishness of subcultural fundamentalism vis-à-vis Allah with the objective
selflessness of supernatural idealism vis-à-vis the Clear Light of the Void,
the subcultural naturalism of Satan approximating to objective selfishness with
regard to fiery emotions.
5. SUPERFEMININE UNIVERSALITY VIS-À-VIS
SUPERMASCULINE UNIVERSALITY. Whereas the
objective selflessness of the Clear Light of the Void is superfeminine, the
objective selfishness of the Holy Spirit of Heaven is supermasculine, though
both are alike universal.
6. PHENOMENAL/NOUMENAL GENDER INVERSIONS. Whereas objective selfishness is feminine in
the phenomenal context of the Mother, it is supermasculine in the noumenal
context of the Holy Spirit of Heaven.
Conversely, whereas subjective selfishness is submasculine in the
noumenal context of Allah, it is supermasculine in the phenomenal context of
the Holy Ghost. Likewise, whereas
objective selflessness is submasculine in the phenomenal context of the Father,
it is superfeminine in the noumenal context of the Clear Light of the
Void. Conversely, whereas subjective
selflessness is subfeminine in the noumenal context of the Mary Child, it is
masculine in the phenomenal context of the Son.
7. SUBMASCULINE TO SUPERMASCULINE. The noumenal context of Satan, corresponding
in naturalistic terms to objective selfishness, is submasculine, whereas the
phenomenal context of the Christ Child, corresponding to subjective
selfishness, is masculine, and the noumenal context of the Second Coming, which
corresponds to objective selfishness, supermasculine. Hence the Second Coming is further removed,
in his supermasculine essence, from the subfeminine realm of the Mary Child
than (is) the Christ Child from the subfeminine realm of the Virgin Mary.
8. SUPERHEATHEN TRIAD. Although the Superheathen triad of the Clear
Light, Satan, and Allah is rooted in the objective selflessness of the
superfeminine, it yet pits contrary modes of submasculine selfishness against
its roots - objective (and fiery) in the Satanic context, and subjective (and
soulful) in the Moslem one.
9. HEATHEN TRIAD. Although the Heathen triad of the Mother, the
Son, and the Father is rooted in the objective selfishness of the Mother, it
yet pits contrary modes of masculine selflessness against its roots - the
Father's objective (and emotional), and the Son's subjective (and
intellectual).
10. CHRISTIAN TRIAD. The Christian triad of the Virgin Mary, the
Christ Child, and the Holy Ghost contrasts two modes of subjective selfishness
with the objective selflessness of the subfeminine Virgin Mary, viz. the
subjective selfishness of the Christ Child (prayerful) and of the Holy Ghost
(contemplative).
11. SUPERCHRISTIAN TRIAD. Likewise, the Superchristian triad of the
Mary Child, the Second Coming, and the Holy Spirit of Heaven contrasts two
modes of objective selfishness with the subjective selflessness of the subfeminine
Mary Child, viz. the objective selfishness of the Second Coming (visionary) and
of the Holy Spirit of Heaven (spiritual).
12. TRINITARIAN AND TRIANGULAR. It is because of their similarly-oriented
opposition to the subfeminine modes of selflessness that both the Christian and
Superchristian triads are trinitarian rather than triangular. For they ascend either subjectively
(Christian) or objectively (Superchristian) away from their respective roots,
whereas the Heathen and Superheathen contexts of masculine/submasculine
opposition to the feminine/superfeminine are divisible between subjective and
objective options, which makes for a triangular triad for which the metaphor of
a 'wheel of suffering' is not inappropriate.
CYCLE TWENTY-FIVE
1. GENDER CLASHES. In the Heathen and Superheathen triads there
is a gender clash between two modes of objectivity, the objective selflessness
of superfeminine idealism vis-à-vis the objective selfishness of submasculine
naturalism in the Superheathen triad, and the objective selfishness of feminine
realism vis-à-vis the objective selflessness of (sub)masculine
fundamentalism in the Heathen triad.
Hence where the Superheathen triad affords us the clash of Hindu and
Judaic modes of objectivity, with particular reference to the Clear Light and
Satan, the Heathen triad affords us the clash of Anglican and Presbyterian
modes of objectivity, with particular reference to the Mother and the
Father. The Moslem and Puritan contexts
of Allah and the Son, respectively, are subjectively aloof from such a gender
clash, the former in selfish (soulful) and the latter in selfless
(intellectual) terms.
2. MOHAMMEDANISM AND PURITANISM. Hence there exists a correlation between the
Clear Light of the Void and the Father with regard to noumenal and phenomenal
modes of objective selflessness; between Satan and the Mother with regard to
noumenal and phenomenal modes of objective selfishness; and, more loosely,
between Allah and the Son with regard to noumenal and phenomenal modes of subjectivity,
albeit with selfish and selfless distinctions respectively. There is thus a sense in which Mohammedanism
is to the Superheathen triad what Puritanism is to the Heathen one, to the
extent that both are effectively aloof from the gender clash which characterizes
their objective counterparts. Yet it
would be wrong to infer from this fact that Mohammedanism is Puritanism in a
Superheathen guise, since its selfish essence necessarily precludes the kind of
selfless subjectivity one would ordinarily associate with Puritanism. It is not the intellect but the heart that
reigns with Allah, and this soulful order of selfishness is closer, in effect,
to the prayerful selfishness of the Christian devotee of the Christ Child, who
thereby hopes to prepare his psyche for the visionary selfishness of the Holy
Ghost.
3. BEYOND GENDER CLASHES. With regard to the Christian triad, the
subjective selfishness of prayerful devotion is turned away from the objective
selflessness of subfeminine humanism, and thus the devotee of the Christ Child
is orientated towards the phenomenal subjectivity of the Holy Ghost, whose
visionary essence is selfish. There is
no gender clash in such a triad, which is why it is trinitarian rather than triangular. Neither, of course, is there a gender clash
between 'feminine' and 'masculine' modes of objectivity in the Superchristian
triad, since the objective selfishness of the Second Coming is turned away from
the subjective selflessness of the Mary Child, its subfeminine precondition,
and is thus orientated towards the objective selfishness of the Holy Spirit of
Heaven in what must be its true destiny, an orientation leading from visionary
contemplation of an hallucinogenic (synthetic) order to transcendental
meditation of a spiritual (airy) order.
Thus the Superchristian triad shares in common with the Christian triad
a gender-transcending avoidance of clashing objectivities, and for this reason both contexts are properly trinitarian.
4. FALSE TRINITY. The so-called 'Holy Trinity' ... of the
Father, the Son, and the Holy Ghost is, in reality, non-trinitarian, since it
combines two Heathen deities, viz. the Father and the Son, with one Christian
deity, viz. the Holy Ghost, and the result is less trinitarian than triangular,
bearing in mind that the Father corresponds to objective selflessness, the Son
to subjective selflessness, and the Holy Ghost to subjective selfishness. Hence we have two modes of subjectivity, one
selfless and the other selfish, together with one mode of objectivity within
these phenomenal contexts. Now there is
not, it must be conceded, a gender clash between the objective selflessness of
the Father and the subjective selfishness of the Holy Ghost, and, to that
extent, the Heathen/Christian trinity is relatively 'holy' or 'blessed'. But the two modes of subjectivity are in
contrary orientations, the selflessness (intellectual) of the Son contrasting
with the selfishness (visionary) of the Holy Ghost, and therefore there is no
metaphysical link between them but, rather, a lacuna such that results from the
juxtaposition of the Heathen with the Christian in what is effectively a false
trinity, one in which the Son will, in the fatality of subjective selflessness,
tend back towards the objective selflessness of the Father, whose standing is
meaningless except in relation to the objective selfishness of
the Mother, and who must therefore function as a subversive refutation of the
Holy Ghost. Hence although superficially
a trinity, albeit one straddling two irreconcilable cultures, a triangular
relationship to the Mother is implicit in the existence of the Father, and this
false trinity is therefore less holy than profane.
CYCLE TWENTY-SIX
1. MASCULINE PREDOMINANCE. In all triadic contexts, whether triangular
or trinitarian, two masculine positions are ranged against or exist contrary to
one feminine position, the feminine position being akin to a root from which
the masculine positions have sprung.
Thus in the Superheathen triad, the submasculinity of Satan (objective)
and of Allah (subjective) contrasts with the superfemininity of the Clear Light
(objective); in the Heathen triad, the submasculinity of the Father (objective)
and the masculinity of the Son (subjective) contrast with the femininity of the
Mother (objective); in the Christian triad, the masculinity of the Christ Child
(subjective) and the supermasculinity of the Holy Ghost (subjective) contrast
with the subfemininity of the Virgin Mary (objective); and in the
Superchristian triad, the supermasculinity of the Second Coming (objective) and
of the Holy Spirit of Heaven (objective) contrasts with the subfemininity of
the Mary Child (subjective). In all
these different triadic contexts, the masculine outnumbers the feminine by 2:1,
although such a ratio does not imply masculine dominion so much as subservience
to the feminine in both the Superheathen and Heathen triads, and independence
of the feminine in both the Christian and Superchristian triads.
2. HEATHEN EXCEPTION. Of the four triads listed above, the masculine
is selfish in all but the Heathen context, where it is selflessly at variance
with the objective selfishness of the feminine, viz. the Mother, while the
feminine is selfless in all but the aforementioned context. Thus the Heathen triad is the exception to
the rule in a world or series of alternative and sometimes overlapping cultures
... where the masculine is selfish and the feminine duly selfless.
3. FROM SELFLESS TO SELFISH UNIVERSALITY. Whereas the objective selflessness of the
superfeminine is universal, the objective selfishness of the naturalistic
submasculine is universal and the subjective selfishness of the fundamentalist
submasculine ... personal. Conversely,
whereas the objective selfishness of the feminine is personal, the objective
selflessness of the nonconformist submasculine is universal and the subjective
selflessness of the masculine ... personal.
Likewise, whereas the objective selflessness of the humanist subfeminine
is universal, the subjective selfishness of both the Christic masculine and the
Christic supermasculine is personal.
Conversely, whereas the subjective selflessness of the fundamentalist
subfeminine is personal, the objective selfishness of both the synthetic
supermasculine and the transcendentalist supermasculine is universal.
4. WAR AND PEACE. The distinction between war and peace is akin
to the distinction, already enlarged upon, between nature and culture, with
unconscious and conscious implications which range right across the broad spectrum
of psychic options, from 'sub' to 'super'.
Thus it can be maintained that, like nature, war is basically feminine,
while peace, by contrast, is essentially masculine,
like culture. Yet it is men who have
traditionally waged war, not women, and it is probably just as well that such has
been the case, else the human race might well have wiped itself out long
ago! For when war is entrusted to a
creature who, like man, is essentially cultural, it will sooner or later come
to an end, not drag on for ever or, more probably, until such time as there is
no-one left alive to wage it. For the
essence of culture is not war but peace, and there would be little peace in the
world were it not for culture and, above all, the arrogation of martial
responsibilities by men, since, unlike women, man is not by nature war-like but
... peaceable, if not pacific. It is
nature, and by implication the feminine element therein, whose essence is war,
war not only against other aspects of nature but also, and sometimes primarily,
against culture.
CYCLE TWENTY-SEVEN
1. HEATHEN ACCOMPLISHMENTS. Writing, reading, and speaking are all
Heathen accomplishments vis-à-vis praying, since they respectively correspond
to subjective selflessness, to objective selflessness, and to objective selfishness,
and can thus be affiliated with the Son, the Father, and the Mother. The New Testament is less about reading and
speaking than about writing, since it is an account of the Son and therefore
both narrative and epistolary, the Epistles of St. Paul, etc., as
characteristic of the New Testament as, say, the Psalms of David characterize
the Old Testament or, at any rate, the more poetic and therefore readerly
nature of the Old Testament, with its basis in Jehovah. Yet neither Testament is really Christian,
since Christianity begins and ends with prayer, and neither writing nor
reading, still less speaking, are truly Christian accomplishments, which is why
the association of writing with the Son, of reading with the Father, and of
speaking with the Mother confirms rather than contradicts my contention
relating to the Heathen nature of the accomplishments in question.
2. HEATHEN ASSOCIATIONS. Writing is also, and more usually, associated
with fiction, especially novels, since the composition of a novel involves a
great deal of writing, whereas reading lends itself no less logically to an
association with poetry, since poets will normally read aloud their poems in
public, being of the Father rather than of the Son, as it were, in their
Heathen standing in the World or, more correctly, in relation to some
purgatorial Netherworld which exists, in uneasy symbiosis, with both the
purgatorial Overworld of fiction and the World itself, which, in this context,
is rather more a realm of drama, and hence of public speech, than of poetry,
and therefore something to be associated with the Mother, whose objective
selfishness in this regard sets her clashingly apart from the objective
selflessness of the Father. Yet if
dramatic speech is as manifestly of the World as ... poetic reading is of the
purgatorial Netherworld and fiction writing ... of the purgatorial Overworld,
it is no less Heathen and therefore contrary to a Christian, never mind
Superchristian, bias and orientation.
What it, together with its purgatorial overlords, is not contrary to,
however, is a Superheathen triad of triangular accomplishments ranging from
reading to writing via speaking.
3. SUPERHEATHEN ACCOMPLISHMENTS. In consideration of such a Superheathen
triad, we should bear in mind its noumenal as opposed to phenomenal status, as
we seek to differentiate the noumenal forms of reading, speaking, and writing
from their phenomenal counterparts, so that the notion of a more elevated order
of poetry, drama, and fiction, relevant to the noumenal plane, is firmly
established in the mind. Such a
Superheathen triad will have poetry, and thus reading, not in the objective
selflessness of the Father but in the objective selflessness of the Clear
Light, and will therefore be less purgatorially submasculine than idealistically
superfeminine. Hence its form of poetry
will be far less cerebrally emotional than psychically optical, and we could
regard it in a superpoetical light, the light, so to speak, of a Hindu or
Buddhist primacy. Likewise the drama,
and hence speaking, of such a Superheathen triad will be in the objective
selfishness of Satan rather than of the Mother, and will thus be less
realistically feminine than naturalistically submasculine, with a tendency, in
consequence, to be passionate rather than sensual, a 'high drama', so to speak,
of approximately Judaic provenance.
Finally, the form of fiction, and hence writing, one would associate
with the Superheathen triad will be less subjectively selfless than selfish,
and thus something to be associated, if loosely, with Allah rather than the
Son, a species of fundamentalist submasculinity that, unlike the purgatorial
masculinity of its phenomenal counterpart, will be more emotional than
intellectual, and emotional not merely in a cerebral and therefore purgatorial
way, but in a soulful and hence heartfelt way.
Such selfish fiction, or writing, will tower over the selfless
fiction/writing of the bourgeois or phenomenal writer to the extent that the
Superheathen forms of poetry and drama tower over their phenomenal
counterparts, and it would be scant exaggeration or recourse to literary
licence, on my part, to claim that the latter were all but eclipsed by the
former in the relentless march of Superheathen culture across the Heathen
decadence of the late-twentieth century.
4. SUPERHEATHEN ASSOCIATIONS. If phenomenal fiction sits
most happily in book format, then its noumenal parallel is most at home, these
days, between the covers of a magazine/co-mag in due fundamentalist fashion. For, as we have already seen, magazines are
as relevant to the fundamentalism of Allah as ... books to the purgatorial
Puritanism of the Son and, for that matter, purgatorial Presbyterianism of the
Father. By contrast, the medium most
illustrative of the Superheathen mode of poetry is photography, and it can be
categorically maintained that photographic reproductions are inherently poetic
... as they shed light on a wide variety of subjects from a broadly
superfeminine and thus objective point-of-view.
Less 'poetic' than photography, but far more dramatic, are films, and,
with their Judaic essence, films do for 'high drama' what theatres do for 'low
drama', the Heathen form of drama which is rooted in the mundane flesh, while
its Superheathen counterpart is centred in the flickering celluloid of filmic
fire.
CYCLE TWENTY-EIGHT
1. THEATRE VIS-À-VIS VIDEO. Theatre is really a bourgeois or liberal
approach to the World, and therefore something one would more associate with
books and newspapers than with, say, radio and television. In fact, the latter are comparatively
proletarian media of cultural dissemination, with radio standing to television
pretty much as broadsheets and/or word books to photographic books and/or
tabloids. The proletarian equivalent of
theatre, however, would be video, a no-less Heathen medium than its bourgeois
counterpart, but dependent, like the other proletarian media, on electricity,
the life-blood, so to speak, of a genuinely worldly alternative.
2. CINEMA AND VIDEO. Compared to the Superheathen medium of
cinema, which I have always associated with the so-called 'American Dream', the
Heathen medium of video, germane to the Mother, must seem like an 'American
Nightmare', the 'fall' of film from upper-class naturalism to lower-class
realism, in which not fiery passion but wilful action is the prevailing
element, an element no less feminine than cinema is submasculine. Should there be a Christian or, rather,
post-Christian equivalent of or extrapolation from video, it can only have
reference to laser disc (DVD), which is probably the end-of-the-road for film,
the farthest left it can go in what is arguably a cultural parallel to the Mary
Child and therefore implicit rejection of 'Christian drama', viz. nativity
plays, masks, pageants, and other forms of selfless objectivity.
3. BARBARISM AND CIVILIZATION. Whereas supernature is the absolute
manifestation of barbarism, nature is its relative manifestation. And whereas culture is the relative
manifestation of civilization, superculture is its absolute manifestation. Civilization is the framework in which
culture/superculture can be cultivated, whereas barbarism is the absence,
relatively or absolutely, of such a framework, which permits nature/supernature
to have her way. A barbarous society is
one in which nature is untrammelled, whereas a civilized society is one in
which culture is untrammelled ... primarily because it is free, through
civilization, from nature's philistine opposition.
4. PREVAILING INFLUENCES. If one were to generalize as to whether the
Devil, God, man, or woman was the prevailing influence on our Superheathen,
Heathen, Christian, and Superchristian triads, I would generalize as follows:
the Devil as the prevailing influence on the Superheathen triad ... of
supernatural fundamentalism; woman as the prevailing influence on the Heathen
triad ... of natural humanism; man as the prevailing influence on the Christian
triad ... of cultural nonconformism; and God as the prevailing influence on the
Superchristian triad ... of supercultural transcendentalism. Hence one would be contrasting the absolute
barbarism of the Devil and the relative barbarism of woman, which are
superfeminine and feminine respectively, with the relative civilization of man
and the absolute civilization of God, which are respectively masculine and
supermasculine. Just
as one would be distinguishing between a devolution from the Devil to woman,
and an evolution, conversely, from man to God.
5. MALE AND FEMALE COUNTRIES. Ireland is a man's country, because it is one
in which culture, in the civilized framework of Catholic Christianity, viz. the
Church, comes first, whereas Britain, by contrast, is a woman's country because
of its bias, through Protestant Heathenism, for nature. Thus contrary to appearances, it must follow
that Heathen
6. SIGN OF THE SUPERMAN. It is nonsense to imagine that Christianity
is about equalitarianism, democracy, socialism, and other such feminine
ideals. Christianity is, in fact,
profoundly elitist; for only the finest and worthiest men can 'take up the
Cross' and, in rejecting familial norms and other aspects of nature, struggle
upwards toward ever greater cultural heights, wherein is to be found their
heavenly reward. Now what applies to
Christianity applies even more to the Superchristianity which I identify with
Social Transcendentalism, since it is the path not to the perfection of man (in
the grave) but to the perfection of God ... the Holy Spirit of Heaven ... in
the Eternity of a supercultural rejection of culture that requires nothing less
than adherence to the Supercross of Messianic resolve. Such a Supercross, conceived by me in terms
of an inverted CND sign the third or right-hand stripe of which is aligned with
the masculine sign of a Saturn-oriented arrow, is the true sign of the Superman
as he evolves out of and away from Christian man in due process of achieving a
Social Transcendentalist salvation.
CYCLE TWENTY-NINE
1. CHURCH AND STATE. Where civilization, in the form of the
Church, advances culture, barbarism, in the form of the State, protects
nature. For the advancement of culture
through the Church is separate from, and therefore incompatible with, the
protection of nature through the State, and consequently the Church and the
State have traditionally been on opposite sides of the gender fence - the
former masculine, the latter feminine.
The State, particularly when democratic, protects the (naturalistic)
freedom of the greater number from both secular and mystical forms of tyranny,
whereas the Church exists to advance the liberation of man from the World, and
hence the domination of nature. Hence
the State is Heathen where the Church is Christian, since concerned not with
Heaven and Hell but, in due heathenistic fashion, with the (purgatorial)
Overworld and the World.
2. STATE BARBARISM. Compared with the relative barbarism which
accrues to the democratic State, the barbarism of the autocratic State, or
Kingdom, is absolute, since it is more concerned with the protection of
supernature than nature, conceiving of the former in due fundamentalist
fashion, and is therefore less feminine than superfeminine. It is not the World or the (purgatorial)
Overworld which is the concern of the Monarchic State ... so much as the
Netherworld, and in this regard it is profoundly anti-cultural, which is to
say, rooted in philistine enslavement to cosmic mysticism and other forms of
supernatural determinism. There is no
church opposition to the State in this primitive social organization or,
rather, organism, but only temples of Superheathen enslavement, which are an
integral part of the Kingdom whose barbarism they reflect.
3. CHURCH CIVILIZATION. Compared with the relative civilization which
accrues to the Christian Church, the civilization of the coming Superchristian
'Church', or Social Transcendentalist Centre, will be absolute, since more
concerned with the advancement of superculture in God (the Holy Spirit of
Heaven) than of culture in man (Christ), conceiving of the former in due
transcendentalist terms, and therefore as something less masculine than
supermasculine. Hence the Social
Transcendentalist Centre will be as far beyond the Christian Church as the
Kingdom, or Monarchic State, was before or, rather, behind the Liberal State,
an organization of God as opposed, like the Kingdom, to an organism of the
Devil, and consequently the true salvation of man ... in the Superman of
'Kingdom Come'. With the Centre, the
State/Church dichotomy of phenomenal tradition can be democratically overcome
in the interests of a noumenal salvation which will subsume state
responsibility, duly transmuted, into itself, thereby passing beyond the
relativity of nature/culture to the absolutism of superculture. For the Centre will be no less beyond
barbarism than the Kingdom was before/behind civilization, and in its
advancement of supercultural liberation from humanism it can save mankind from
the State, thereby ensuring that never again will either the natural or the
supernatural pose a subversive threat to civilization. The artificial transmutation of nature, not
least as it directly impinges upon human life and effects its continual
survival, will be only less important to the Centre than the spiritual
transmutation of culture, and therefore steps will duly have to be taken to
provide alternatives to natural processes and norms which should assist in the
development of superculture towards its optimum realization.
CYCLE THIRTY
1. FEDERAL HOPE.
My hope for Social Transcendentalism is that, one day, there will not
only be an Irish Social Transcendentalist and/or Theocratic Centre, but a West-European
Federation of Social Transcendentalist Centres, an East-European Federation of
Social Transcendentalist Centres (maybe even a pan-European Federation), not to
mention North American, South American (and/or pan-American), North African,
South African (and/or pan-African), Asian, Middle Eastern, Far Eastern, and
Australasian Federations of the ideology in question, so that, ultimately,
Social Transcendentalism encompasses the entire globe in what would eventually
become a World Federation ... with legitimate claims, in consequence, to being
universal. For only in its universal
unfolding will 'Kingdom Come', as I understand and advocate it, truly come to
pass.
2. SUPERCHRISTIAN LIBERATION. Clearly, I am as far removed from the Trotskyite
delusion of a 'World State' as it is possible to be, since the State is
incompatible, in its barbarous defence of nature/supernature, with the
culture-advancing ideals of the Centre, and even a 'World Centre' would be a
contradiction in terms, given the federal essence of Centrism (pronounced Centerism). Only the Centre can liberate humanity from
the State, and thus liberate it from the natural determinism of a Heathen
organism for the cultural self-determination of a Superchristian organization. But the People must want the Centre before
this can happen, since if it is to happen ... it can only do so democratically,
which is to say, with the express wishes of the People to be liberated from the
State for the Centre, to be liberated, above all, from humanist 'sins of
the World', including political sovereignty, in order that they may be saved to
religious sovereignty and the right, thereby, to supercultural self-realization
of both a contemplative (visionary) and a meditative (spiritual) order. No-one can force salvation upon the
People. It is for them to decide, if and
when the opportunity arises, whether they want to be saved from the
nature/culture ambivalence of State/Church relativity for the supercultural
absolutism of the Social Transcendentalist Centre.
3. DAY OF JUDGEMENT. One thing the People can be certain of ... is
that the 'Kingdom of Heaven' (to resort to that jaded and, in some sense,
autocratically-based phrase) will not come to pass so long as the State exists
and they are accordingly 'bogged down' in worldly sin or, to be more specific,
in the sins of political, judicial, and economic sovereignties, with their
republican correlations. The 'Kingdom of
Heaven' has not come to pass so long as the People are bereft of religious sovereignty
and thus still officially worshipfully subservient to external Gods whose
bureaucratic if not autocratic standing suggests a parallel with authoritarian
subjection of the populace to monarchic control. Nor can it come to pass where the People are
not generally religious and mindful, as Christians, of their eschatological
hopes. One day those who mouth 'Thy
Kingdom come, Thy Will be done ...' may have to confront themselves with the
crucial question: Do I really want to pass democratically beyond the World
and/or World-denial of my Republican/Catholic heritage into the 'heavenly
Kingdom' that Social Transcendentalism claims to represent and promise me? For it is one thing to say the 'Lord's
Prayer', but quite another thing to vote for religious sovereignty if and when
the opportunity were ever to arise! Only
true Christians, disdainful of worldly sin, would agree to the latter! Just as only true Christians would recognize
in these and other such pages a true Messiah, whose correspondence to the concept
and indeed reality of a Second Coming would be difficult if not logically
impossible to refute. For it is the
Second Coming who brings the possibility of 'Kingdom Come', and if such a
divine eventuality does indeed imply the supersession of political sovereignty,
etc., by religious sovereignty, then surely he who writes these lines is the
most credible candidate there could ever be for the Messianic role in question,
since it was he who invented the notion of religious sovereignty in the first
place, and then coupled it to his concept of ultimate divinity in the Holy
Spirit of Heaven, which is not merely antithetical to the anthropomorphic
Father but antithetical, above and beyond the Holy Ghost, to the Clear Light of
the Void, the actual primal being whose cosmic woe is as far removed from the
supreme being of heavenly joy as it is possible to be. Verily, I have stated my case, and all that
remains now is for the People to confirm or reject it, as they choose. In judging me, they will be judging themselves
or, more correctly, their selves, and that is surely their Last Judgement if
not, in electoral terms, democratic rite!
CYCLE THIRTY-ONE
1. PERCUSSION AND DRUMS. To distinguish, in music,
between the 'noumenal percussion' of hand-percussion instruments and the
'phenomenal percussion' of drums.
Thus to distinguish, in effect, between the Superheathen essence, for
example, of claypots, tambourines, and bongos on the one hand, and the Heathen
essence of drum kits on the other hand, the former more absolutist with regard
to the use of hands, the latter comparatively relativistic by dint of their
reliance on drumsticks, which confirm, it seems to me, a phenomenal status, in
keeping with the greater bulk and complexity of drums. By and large, the distinction between
percussion and drums is one of just such a noumenal/phenomenal order.
2. SUPERHEATHEN PERCUSSION. In regard to the Superheathen context of
'noumenal percussion', I would like to advance the theory that whereas
instruments like claypots are affiliated to Hinduism/Buddhism by dint of the
vacuous nature of their hollow interiors, tambourines, castanets, and other
sun-like percussion instruments are affiliated, by contrast, to Judaism, if not
to Satanism, while bongos and other such enclosed percussion instruments would
seem closer, in their more subjective character, to Mohammedanism. Thus from the objective
selflessness of claypots to the subjective selfishness of bongos via the
objective selfishness of tambourines.
3. HEATHEN PERCUSSION. As regards the Heathen context of 'phenomenal
percussion', viz. drums, I incline to the theory that, considered in ethnic
terms, drum kits are effectively Protestant phenomena which can therefore be
subdivided into Puritan, Presbyterian, and Anglican affiliations, with, so I
shall contend, cymbals affiliated to Puritanism, side or snare drums affiliated
to Presbyterianism, and bass drums to Anglicanism. My reason for advancing this theory is that I
believe that cymbals exist at an almost watery aloofness, analogous to the
intellect, from drums in general, pretty much like Rugby Union from Rugby
League and/or Association Football, and that they therefore qualify for a
parallel with the Son, not least of all on account of the subjective
selflessness which is especially suggested by the use of brushes with cymbals,
surely the most appropriate means of playing them? On the other hand, snare drums are more
usually and, as it were, correctly played with drumsticks, given their greater
impact, which would suggest not an intellectual but an emotional appeal ...
such that correlates, in its objective selflessness, with the Father, thereby
confirming a Presbyterian bias. Finally,
the use of foot pedals with bass drums is arguably less emotional than wilful
or instinctual, given the physical demands they make upon the drummer, and
therefore something that would stand closer, in its objective selfishness, to
the Mother, thereby confirming an Anglican affiliation that, in drumming terms,
would be of the World per se, as against either the purgatorial
Overworld (of cymbals) or the purgatorial Netherworld (of snare drums,
etc). Thus if my theory is as cogent as
I happen to believe, drum kits are manifestly not Christian (and Catholic), but
Heathen (and Protestant), and therefore quite amenable, as it were, to being
supplemented, if not dominated, by a variety of hand-percussion instruments
which, in general terms, would stand to drums as the Devil to woman, or
fundamentalism to liberalism.
CYCLE THIRTY-TWO
1. CHRISTIAN PERCUSSION. If drums are broadly Heathen, then it seems
to me that 'Christian percussion', as relevant to a Catholic tradition, will
take the forms of bells with regard to the objective selflessness of the Virgin
Mary, bodhrans with regard to the subjective selfishness of the Christ Child,
and maracas with regard to the subjective selfishness of the Holy Ghost, so
that one proceeds from the Hell of church bells, with their vacuous interiors,
to the Heaven of maracas via a bodhran middle-ground. Doubtless, the fact that bells tend to be
situated high up in the belfry of churches makes it seem as though they are
heavenly instruments. But, there again,
the Church has a paradoxical tendency to elevate Hell at the expense of Heaven,
and all because the objective selflessness of the subfeminine Virgin can be
superimposed upon the objective selflessness of the superfeminine Clear Light,
and thus regarded, no matter how erroneously, in a similar supernatural
light. Yet bells, no matter how
selfless, are a far cry, in musical terms, from the sorts of claypot (ghatam)
one would associate with primal being, just as the subjective selfishness of
bodhran-playing is a far cry from the primal doing whose objective selfishness
is probably best exemplified, if not through tambourines, then almost certainly
through gongs, which are even more sun-like.
However, if the bodhran, with its small finger stick, is a merciful
retort to the bell-clapper, then it seems to me that seeds encased inside
shaking maracas take subjective selfishness to a near visionary level of
transcendence which, while still personal, is arguably the most heavenly mode
of percussion within a Christian, and therefore phenomenal, context. If bodhran-playing corresponds to the Christ
Child, then it is only with musical instruments like maracas that the Holy
Ghost achieves anything approaching a percussive exemplification.
2. SUPERCHRISTIAN PERCUSSION. As to the Superchristian context of
percussion, which is no less noumenal than the Superheathen context, albeit
noumenal in a centripetal and thus contrary way, I should like to advance the
theory that tubular bells correspond to the subjective selflessness of the Mary
Child; that electronic drums and/or pads correspond to the objective
selfishness of the Second Coming; and that, above this, the higher and truer
objective selfishness of the Holy Spirit of Heaven finds its percussive analogy
in drum machines, which stand to electronic percussion, it seems to me, as
maracas to the bodhran in the phenomenal context of 'Christian percussion', as
discussed above. Thus from the hellish
vacuousness of tubular bells to the heavenly interiorization ... of drum
machines via the intermediate objectivity of electronic percussion - a
Superchristian triad whose trinitarian bias is no less at variance with the
triangular basis of 'Superheathen percussion' than that of the Christian triad
vis-à-vis its Heathen counterpart in what is, by contrast, a phenomenal
realm. Thus whereas the alpha of
percussion would seem to be a claypot, its omega is a drum machine, an
instrument which, in its internalization of rhythm, is as supercultural as the
claypot would appear to be supernatural
CYCLE THIRTY-THREE
1. HEXAGONAL AND PENTAGONAL STARS. Both the Superheathen context of Satan and
the Heathen context of the Father are symbolized by stars. For the star is symbolic of a gender clash
between opposing kinds of objectivity, the objective selfishness of Satan
vis-à-vis the objective selflessness of the Clear Light in the Superheathen context,
but the objective selflessness of the Father vis-à-vis the objective
selfishness of the Mother in the Heathen context, the former noumenal and the
latter phenomenal. In fact, such a
noumenal/phenomenal distinction as exists between these two forms of clashing
genders requires a contrary mode of symbolization, and I hold to the belief
that whereas the noumenal gender clash is presided over by a hexagonal star,
the phenomenal gender clash, by contrast, finds itself presided over by a
pentagonal star, thus enabling us to distinguish between the Superheathen and
the Heathen modes of heterosexual intercourse.
Certainly, the so-called 'Star of David', which is a hexagram composed
from two interlocking triangles, perfectly symbolizes the noumenal conflict between
objective selfishness and objective selflessness in what is effectively a kind
of Judaic/Hindu overlap, and I hold that the pentagonal star of the Father is
just as illustrative of a Presbyterian/Anglican overlap in which the objective
selflessness of the Father is locked in phenomenal conflict with the objective
selfishness of the Mother.
2. PYRAMIDAL AND INVERTED TRIANGLES. Besides the aforementioned stars, there are
two other symbolic norms for the Superheathen and Heathen triads, neither of which
are symbolic of clashing genders, and these are the pyramidal triangle, or
orthodox triangle having one point at the apex and two points at the base, and
the inversion of such a triangle, so that we have two points at the apex and
one point at the base in what is a sort of anti-pyramidal form. In the Superheathen triad, the pyramidal
triangle precedes the 'Star of David' as the primary form of that triad, and is
effectively its superfeminine precondition, whereas the inverted triangle
supersedes the 'Star of David' as ... Mohammedanism supersedes Judaism. In the Heathen triad, by contrast, the
objective selflessness of the Father, and hence of the pentagram, precedes the
objective selfishness of the Mother, since objective selflessness is primary,
and therefore it follows that the pyramidal triangle is a secondary form which
leads, in due course, to the inverted triangle ... of the Son ... in what is
effectively a Puritan extrapolation from an Anglican precondition. Yet the Father is less Presbyterian, in this
context, than Roman Catholic, using that term with due regard to the Roman
authoritarianism which accrues to its more conservative traditions and was
responsible, in no small measure, for the Anglican revolt against the Father
which culminated in the Mother, and thus, so I contend, in a pyramidal triangle
the phenomenal counterpart to that of Superheathen primacy. Only subsequent to the Reformation does the
pentagram gradually come to symbolize a Presbyterian position in which the
Father takes precedence, in due liberal fundamentalist fashion, over
Christ. But such a Father is a far cry
from the original Roman Catholic Father, since more disposed to familial
intercourse with the Mother than ever His Catholic predecessor - associated
with the Virgin Mary - would have been, and for the simple reason that He is a
Protestant, and therefore One for Whom the World is less virginal (and
Christian) than maternal (and Heathen), requiring the fecundating influence of
His heathenistic love, which owes more, in the paradoxical logic of this
heresy, to Satan than ever it does to the rather more quasi-idealistic Jehovah.
CYCLE THIRTY-FOUR
1. SALVATION FROM THE FATHER. Neither the Catholic Father, extrapolated
from the quasi-superfeminine Jehovah, nor the Protestant Father, extrapolated
from the submasculine Satan, can have any place in 'Kingdom Come', since no
alpha-stemming deity would be relevant to an omega-oriented society in which,
thanks to Messianic guidance, the Holy Spirit of Heaven was the presiding deity,
and one presiding not in space, or in any imaginary theological realm, but in
the saved self of those who had democratically opted, through the Second
Coming, for religious sovereignty and the right, thereby, to spiritual
self-determination. Consequently there
could be no clerical fathers in 'Kingdom Come', for such fathers are rooted in
the Father, and thus reflect, no matter how Christian they may profess to be,
both Heathen and Superheathen traditions of patriarchal authoritarianism. A people who had elected to be saved from
'sins of the World' would also have elected to pass beyond clerical fathers,
and thus the Church of which the Father is the ruling deity, a deity who does
not lead to the Beyond but, on the contrary, stems from the Behind/Before ...
of Superheathen primacy. Thus, in a
certain sense, a people who had elected for religious sovereignty would also
have elected to be saved from the Church, since that which upholds the
fundamentalism of the Father is contrary to the will of the Second Coming to
advance the Holy Spirit of Heaven at the Father's expense. Only the Republican State can provide the
democratic framework in which the People can decide for themselves whether they
wish to remain tied to the fundamentalism of the Church, like so many children
of a stern parent, or break away from it in the interests of true spiritual
salvation in the Social Transcendentalism of the Centre. For only the Second Coming can liberate them
from the Father.
2. SALVATION IN FREEDOM. Sense in which the struggle
of 'political' peoples from the autocratic Kingdom to the democratic State
(republic) is akin to a progression from science (cosmology) to philosophy, as
from the Devil to woman.
Likewise, for 'religious' peoples there is what might be called a
struggle from the theocratic Church to the meritocratic Centre, as from
theology to theosophy,
and hence from man to God.
Thus, on the one hand, a feminine-based devolution from Superheathen
binding in the Kingdom to Heathen freedom in the State, as from the absolute
barbarism of supernature to the relative barbarism of nature, whilst, on the
other hand, a masculine-based evolution from Christian binding in the
(Father-dominated) Church to Superchristian freedom in the Centre, as from the
relative civilization of culture to the absolute civilization of
superculture. Either way, the purpose
and goal of the struggle is freedom, freedom from cosmological and/or
(depending on the people) theological tyranny.
And we have every right to regard both types of freedom struggle as
reflecting contrary modes of salvation, the devolutionary one a democratic
salvation from autocratic damnation, and the evolutionary one a meritocratic
salvation from theocratic damnation. For
the Damned are bound (enslaved) whereas the Saved are free (liberated). Whether one's freedom is through philosophy
or through theosophy, the flesh or the spirit, that freedom is a salvation from
the damnation of binding to cosmology or theology, viz. science or religion,
the soul or the intellect.
CYCLE THIRTY-FIVE
1. ONE TRUE SALVATION. There is only one true salvation, and that is
through the Second Coming to the theosophical gnosis of the Holy Spirit of
Heaven, wherein Eternity is revealed. He
who abandons the Church for the Centre abandons Christ or, more correctly, the
Christ Child for the Second Coming, and the Holy Ghost
for the Holy Spirit of Heaven. He passes
from the phenomenal realm of subjective selfishness to the noumenal realm of
objective selfishness, exchanging the personal for the universal.
2. COLLECTIVISM AND INDIVIDUALISM. Whereas the individual exists to be subsumed
into the collective in the barbarous framework of the State, the collective
exists to further the interests of the individual in the civilized framework of
the Church. Thus whereas the individual
exists for the collective, viz. the State, in the one context, the collective,
viz. the Church, exists for the individual in the other context. Yet where there is both State and Church,
this means that the individual is torn between opposing interests and is
unable, in consequence, to regard himself/his self exclusively in either
light. One part of society, viz. the
State, claims him for the collective, while the other part of it, viz. the
Church, strives to liberate him as an individual. Thus he is neither 'fish nor fowl', but a
relativistic chimera who alternates between collectivism and
individualism. Only in the absolutely
barbarous context of the authoritarian and/or totalitarian State on the one
hand, and in the absolutely civilized context of the Social Transcendentalist
Centre (of 'Kingdom Come') on the other, will he be wholly one thing or
another, i.e. either totally subsumed into the collective in the supernatural
superfeminism of the former or, by contrast, totally liberated from the
collective in the supercultural supermasculinism of the latter, wherein he is
saved to his self in the most complete individualism of the Holy Spirit of
Heaven.
3. FROM KINGDOM TO CENTRE. When society functions, through the State, as
an organism, the individual is subsumed into the collective, whether
absolutely or relatively (depending on the type of State), and accordingly
loses his soul, his individuality, to its supernatural and/or natural
determinism. When, by contrast, society
functions, through the Church, as an organization, the individual is
liberated from the collective, whether relatively or absolutely (depending on
the type of church), and accordingly finds his soul, his individuality, through
cultural and/or supercultural self-determination. Consequently we can distinguish, on the one
hand, between the absolute collectivism of the Devil, viz. the authoritarian
and/or totalitarian State, and the relative collectivism of woman, viz. the
parliamentary and/or republican State, while likewise distinguishing, on the
other hand, between the relative individualism of man, viz. the Catholic
Church, and the absolute individualism of God, viz. the transcendental 'Church'
or, rather, Centre, in which religious evolution attains to a theosophical
apotheosis. Such a Centre may not have
existed in the past, but its coming is as inevitable as that of the Messianic
writer who pens these lines in the hope that, one day, Christian humanity will
join him in setting up the Centre and thereby acquiring the right, through
religious sovereignty, to develop the spiritual self in the interests of the
most perfect individualism - the individualism not of man but of the Superman,
who will be One with the Holy Spirit of Heaven.
CYCLE THIRTY-SIX
1. FROM SUPERSTATE TO SUPERCHURCH. To devolve from the
absolute State (Superstate) to the relative State, as from totalitarianism to
pluralism, and to evolve, by contrast, from the relative Church (Christian) to the
absolute Church (Superchristian), as from trinitarian polytheism to monotarian
monotheism. Thus
to devolve from the noumenal absolutism of dictatorial autocracy to the
phenomenal relativity of parliamentary democracy, and to evolve, by contrast,
from the phenomenal relativity of Christian theocracy to the noumenal
absolutism of transcendental meritocracy.
2. STATE/CHURCH DISTINCTIONS. To distinguish the Superstate from the State
on the basis of a noumenal/phenomenal dichotomy such that parallels that
between the superfeminine and the feminine, while likewise distinguishing
between the Church and the Superchurch on the basis of a phenomenal/noumenal
dichotomy paralleling that between the masculine and the supermasculine. Hence to distinguish between the
superfeminine (diabolical) essence of the Superstate and the feminine (worldly)
essence of the State on the one hand, but between the masculine (otherworldly)
essence of the Church and the supermasculine (divine) essence of the
Superchurch on the other hand.
3. FROM SUPERSCIENCE TO SUPER-RELIGION. To devolve from superscience to science, as
from cosmology to philosophy, on the one hand, and to evolve from religion to
super-religion, as from theology to theosophy, on the other hand - a devolution
from supernature to nature, and an evolution from culture to superculture.
4. EQUIVALENT ANTITHESES. Science verses religion is equivalent to
alpha verses omega, the beginning verses the end, nature verses culture, woman
verses man, State verses Church, organism verses organization, unconscious
verses conscious, tribe verses nation, barbarism verses civilization, evil
verses good, the old brain verses the new brain, etc., etc.
5. SUBDIVISIONS OF THE BRAIN. I have long conceived of the brain as
divisible not only into 'old brain' and 'new brain', as with Koestler, but also
as subdivisible into backbrain and right midbrain within the 'old brain', and
into left midbrain and forebrain within the 'new brain'. In fact, to be perfectly honest, I have only
recently arrived with any conviction at the conclusion that the right midbrain
should be considered as a subdivision of the 'old brain', and for the simple
reason that it is closer, on account of its sensual essence, to the unconscious
than to the conscious, and therefore contrasts with the intellectual essence of
the left midbrain ... as woman with man or nature with culture. Thus, for me, the right midbrain is a
subdivision of the 'old brain', and the left midbrain, by contrast, a
subdivision of the 'new brain'. Indeed,
the 'old brain' and the 'new brain' stand, for me, in a sort of
scientific/religious relationship having, in consequence, barbarous verses
civilized overtones. Thus I should like
to advance the theory that, within the 'old brain', the backbrain stands to the
right midbrain as the super-unconscious to the unconscious, supernature to
nature, superfeminine to feminine, whereas within the 'new brain', by contrast,
the left midbrain stands to the forebrain as the conscious to the
superconscious, culture to superculture, masculine to supermasculine. Hence one could speak of a devolution, within
the 'old brain', from the supernaturalism of the backbrain to the naturalism of
the right midbrain, as from emotionality to sensuality, but of an evolution
within the 'new brain' from the culture of the left midbrain to the
superculture of the forebrain, as from intellectuality to spirituality. The idea would be that the backbrain could be
correlated with all that is Superheathen, the right midbrain with anything Heathen,
the left midbrain with anything Christian, and the forebrain with all that is
Superchristian - at any rate, within the restrictive compass of the overall
brain as such. For, in reality, the
heart and the lungs are more emotional and spiritual, respectively, than
anything to be found within the brain, while the body (with particular
reference to the reproductive organs) is more sensual than even the most
sensual part of the brain, viz. the right midbrain. In truth, the brain is more intellectual than
emotional, spiritual, or sensual; although these 'secondary' qualities are also
to be found there.
CYCLE THIRTY-SEVEN
1. PRIMARY AND SECONDARY QUALITIES. Given our fourfold subdivisions of the brain,
it should be feasible to equate writing with the left midbrain on account of
its intellectual essence; reading with the backbrain on account of its
emotional essence; speaking with the right midbrain on account of its sensual
essence; and thinking with the forebrain on account of its spiritual essence. More correctly, I should like to distinguish
between the intellectual essence per se of writing, the
quasi-emotional essence of reading, the quasi-sensual essence of speaking, and
the quasi-spiritual essence of thinking, since it seems to me that whilst intellectuality
per se is of the brain, particularly in its left-midbrain manifestation,
emotionality per se is of the heart, sensuality per se of the
body (flesh), and spirituality per se of the lungs, in consequence of
which the cerebral modes of the qualities in question can only be 'quasi'. Thus while writing correlates with the
intellect per se, the other modes of 'intellectual' activity are really
less intellectual than quasi-emotional (reading), quasi-sensual (speaking), and
quasi-spiritual (thinking), as though the brain or, rather, the subdivisions
thereof to which I believe they appertain ... were striving to ape the bodily
organs which are the genuine manifestations of emotionality, sensuality, and
spirituality. Indeed, it could be that
an emotional person, dominated by his heart, would be more disposed to reading,
in consequence of his emotional bent, just as a sensual person would be more
disposed to speaking, on account of his (bodily) sensuality, and a spiritual
person ... more disposed to thinking, on account of his spirituality, as
centred in the lungs. Yet it must also
follow that when a civilization is overwhelmingly intellectual, as in the case
of Western civilization traditionally, the 'quasi' qualities will be less
manifestations of an alternative bent than ... 'bovaryized' manifestations of
the intellect, as though a reflection of trinitarian and Marian distinctions
within the overall brain, whose correlation with the moon would confirm the
kind of 'purgatorial' civilization, necessarily Christian, we have in mind.
2. LUNAR CORRELATION OF THE BRAIN. In regard to the above, I should like to
advance the theory that there is indeed a correlation between the brain and the
moon (not to mention between the heart and Venus, the flesh and the Earth, and
the lungs and Saturn), and that the left midbrain corresponds to the 'dark
side' of the moon, the side which is turned away from the Earth, while the
backbrain corresponds to the side of the moon which is turned towards Venus and
is therefore less intellectual than quasi-emotional; that the right midbrain
corresponds to the side of the moon which is turned towards the Earth and is
therefore less emotional than quasi-sensual, while the forebrain corresponds to
the side of the moon which is turned towards Saturn and is therefore less
sensual than quasi-spiritual. Hence we
would have to accept that only the left midbrain corresponds to the side of the
moon directly turned away from the Earth, the 'dark side' as we have called it,
whereas the backbrain, the right midbrain, and the forebrain correspond to
those sides or aspects of the moon which are turned towards either Venus, the
Earth, or Saturn, as the case may be.
Hence the intellect per se corresponds, in its writerly essence,
to the 'dark side' of the moon, which is the side more correlative with the
left midbrain. The other sides of
'intellectual' activity are only secondary qualities within the overall brain
which ape, though never surpass, Venus, the Earth, and Saturn. The intellectual per se is a writer,
not a reader, a speaker, or a thinker.
He it is who is more categorically of the brain (in its specifically
left-midbrain manifestation) than of the heart, the body, or the lungs.
3. PLANETARY CORRELATIONS OF BODILY ORGANS. If there is a correlation between the brain
and the moon, as I happen to believe, then it should follow, as hinted above,
that correlations also exist between, for example, the heart and Venus, the
body and the Earth, and the lungs and Saturn, since Venus is the most emotional
planet, the Earth the most sensual, and Saturn the most spiritual, and the
heart is nothing if not emotional, the body nothing if not sensual, and the
lungs nothing if not spiritual. Hence
the emotional person per se would be one whose orientation is towards Venus, the
sensual person per se one who is most of the Earth, and
the spiritual person per se one whose orientation is towards Saturn,
just as the intellectual person per se, the writer, is one whose
orientation is towards the moon or, at any rate, its 'dark side'. How one defines 'orientation' is arguably a
moot point. Though I would guess that
build, temperament, race, class, gender, and nationality all have something, in
one degree or another, to do with it, as does environment, both natural and
artificial, with due regard, in addition, to climatic differentials between one
country or continent and another. In
fact, I hold to the view that, on account of its intellectual bias, Europe has
traditionally been orientated towards the moon, whereas America would seem, in
its emotional bias, to be orientated towards Venus (if not also, in its fiery
explosiveness, towards the sun); and Africa, in its sensual bias, to be
orientated towards or, rather, of the Earth per se, with Asia, in its
spiritual bias, orientated towards Saturn.
Certainly the distinction between the West and the East, America and
Asia, suggests a parallel with the orbital relationship between the sun and/or
Venus and Saturn, fieriness and/or emotionality and spirituality, while the
distinction between the North and the South, Europe and Africa, suggests a
parallel between the moon and the Earth, intellectuality and sensuality. Doubtless sensuality, being germane to the
Earth, is more genuinely of the World than is either emotionality or
spirituality, bearing in mind their correlations with Venus and Saturn, but
even these qualities are genuine compared with their 'intellectual'
counterparts in the quasi-emotional realm of reading and the quasi-spiritual
realm of thinking. The man who 'pumps
heart' through soul music is more genuinely emotional than the one who
vicariously experiences emotions through books, just as the man who is into his
lungs through yoga-inspired breathing exercises is more genuinely spiritual
than the one who meditates through prayer.
And if this is partly if not largely down to a West/North as opposed, in
the second instance, to an East/North distinction, then so be it! We have free will, to be sure, but our free
will is also subject, in varying degrees, to natural determinism, both within
and without the world.
CYCLE THIRTY-EIGHT
1. FROM TIME TO SPACE. To devolve from the Time of supernature to
the Mass of nature, as from the superfeminine to the feminine, but to evolve from
the Volume of culture to the Space of superculture, as from the masculine to
the supermasculine. Thus to devolve,
relative to the overall brain, from the Time of backbrain doing (reading) to
the Mass of right-midbrain giving (speaking), but to evolve from the Volume of
left-midbrain taking (writing) to the Space of forebrain being (thinking). Likewise, to devolve, relative to the total
body, from the Time of the heart's passion to the Mass of the flesh's sensuality,
but to evolve from the Volume of the brain's intellectuality to the Space of
the lungs' spirituality.
2. TIME/MASS VERSES VOLUME/SPACE. Emotionality, or love, leads to sensuality,
or sex, as surely as intellectuality, or cogitation, to spirituality, or
contemplation. We can no more evolve
from Mass to Space than ... devolve from Volume to Time. Time and Mass stand apart from Volume and
Space like the State, both autocratic and democratic, from the Church, both
theocratic and meritocratic. There is a
3. ANTIQUATED TRADITIONS. Strictly speaking, the Church is only
posterior to the Kingdom, the autocratic State, since it is rooted in the
Father and thus reflects the religious equivalent of autocratic tyranny, in
which the People are effectively subjects of a ruling God, and are therefore
less than truly free; indeed, are really enslaved to this 'Creator God' who
pre-dates kings and royals generally.
Even Christ is depicted merely as an extension of the Father, Whose
mission it was to bring humanity closer to 'His Father' and thus, by
implication, to lock them into a cosmological order, an order over which the
Creator presides. Fortunately, there is
a lot more to the Church than that! But
that is the root from which Christianity sprang, and such a root goes all the
way back to Judaic tradition in the Old Testament. In short, the Church is itself locked into
the Bible to such an extent ... that it is at times synonymous with Judaic
Superheathenism, with a cosmological religion or, more correctly,
pseudo-religion whose 'Kingdom', more literal than metaphorical here, is
assuredly 'Without' rather than 'Within'.
That is what makes the Church such an unattractive proposition for the
majority of intelligent people in so-called Christian countries, whose
self-respect is so blatantly undermined not only by Biblical primitivity, but
by the whole tradition of Christian adherence to the Bible. For what is the Bible
but a history of the ancient Hebrews, and thus an account, in allegorical or
other form, of certain people, events, teachings, etc., from - Greek and Roman
exceptions notwithstanding - a largely Jewish point-of-view? What relevance can the Bible possibly have to
intelligent North Europeans living in a vastly different environment, climate,
culture, and age from the Jews of 2000 or more years ago? Isn't it patently obvious that such a Book
will be more of a burden than a blessing, a detraction,
in its antiquated irrelevance, from the dignity of modern freedom-loving
men? How can one possibly take seriously
a Book treating of swords and spears, kings and princes, warriors and
shepherds, robes and sandals, tabernacles and scrolls, oxen and ploughshares,
chariots and bowmen, etc., etc. in this day and age? And why should a North European people like,
say, the Irish ... have to countenance a Book largely composed by and about
Jews, when they could have their own religious culture and a range of more
contemporary writings which would speak directly to them, encouraging them to
abandon theology for theosophy? Doesn't
the existence of the Bible as the Book of Christendom's official religion
detract from native culture and self-determination, making people overly deferential
to traditions which have no bearing whatsoever on their own country? Surely now is the time to do away with such a
Book in the interests of a resurrection to better things, to writings such as
these, which I would prefer people to read via compact floppies and/or discs so
as to be rid of the crass materialism and 'squareness' of books once and for
all! Surely now is the time to make a
clean break with the past, with Bibles and Fathers, churches and priests,
crucifixes and statues, in order to achieve salvation in and through Social
Transcendentalism, abandoning the Church for the Centre? Surely now is the time of Judgement!
4. PLATFORM OF LIBERATION. If the Church is posterior to the Kingdom, or
autocratic State, then the republican, or democratic, State is posterior to the
Church, not as a new omega, no! (for the Church is still effectively omega in
relation to the Kingdom, and this despite appearances and traditions to the
contrary), but as a new alpha, a sort of liberal super-alpha which, embodying
false progress, should permit of a super-omega, or Superchurch, if the People
so decide. For granted the opportunity
to vote for religious sovereignty through he who proclaims himself in Messianic
terms, the architect of Social Transcendentalism, the People could thereby
achieve deliverance not only from the World (of their republican 'sins', or
secular sovereignties), but from those fundamentalist aspects of the Church
which smack of cosmological and natural determinism, the whole ethos of Creator-oriented
subjection and self-abasement. For until
the People throw off the yoke of cosmological determinism, they will not enter
into that freedom of the (Social Transcendentalist) Beyond, wherein one is
one's own God in the blessed salvation of the Holy Spirit of Heaven. The
CYCLE THIRTY-NINE
1. A CERTAIN VOLUME. Since Time leads to Mass and Volume to Space,
Christianity has always stood apart from the Heathenism of Time and Mass in the
interests of Volume and Space. The love
(emotion) that leads romantically to the flesh is not of Christianity but of
its Heathen antithesis, and one could argue that whereas Time is Superheathen,
Mass is Heathen, as though a factor of woman rather than of the Devil. Yet Volume is not of God but of man, and thus
we have to distinguish between the Christianity of Volume and the
Superchristianity of Space, conceiving of the one intellectually and the other
spiritually, so that we can pass from the understanding of man, Christian man,
to the peace of God ... the Holy Spirit of Heaven, as Space surpasses
Volume. Yet just as there is a Volume
which is of the intellect per se, a writerly Volume, so to speak, of
the Son (Puritanism), so there is a Volume which is deferential to Time and
another Volume which is deferential to Mass, the one rooted in reading and the
other in speaking, and neither of these lead to the Holy Spirit, much less to
the Holy Spirit of Heaven, but are 'bovaryizations' of Volume, and thus of the
intellect, relative to the Father (Presbyterianism) and to the Mother
(Anglicanism). Only the Volume which is
deferential to Space, the quasi-spiritual Volume of prayerful contemplation
and/or thoughtful meditation, leads to the Holy Spirit (Catholicism), and from
there to the 'peace that passeth (surpasses) all understanding' is but a leap
of faith, a leap from the forebrain to the lungs as we embrace spirit per
se, passing beyond Christianity to the Superchristian transcendentalism of
the Holy Spirit of Heaven in the most perfect Space - the spaced Space of a
being supreme.
2. DAMNATION VERSES SALVATION. That man who is dominated by the Superheathen
Time of protons in the backbrain/heart, or by the Heathen Mass of electrons in
the right midbrain/flesh ... will never know the joyful peace that comes from
passing beyond the Christian Volume of neutrons in the left midbrain/brain to
the Superchristian Space of photons in the forebrain/lungs. Cut off from the spirit by his emotions, he
will remain forever the slave of the flesh, whose Mass will dance to his Time
and bewitch him with its beauty, draining his strength unto death. But that man who scorns Time and its weakness
for Mass ... will seek in Volume the knowledge that leads to truth,
and in the Space of such truth is to be found the key to Eternal Life. He will not confound beauty with truth, for
beauty is Heathen and truth, beyond knowledge, Superchristian. Beauty brings damnation to strength, the damnation
of mortal death, whereas truth brings salvation to knowledge, the salvation of
Eternal Life. As well confound strength
with knowledge, the Superheathen with the Christian, as confound, in Keatsian
vein, beauty with truth!
CYCLE FORTY
1. EYES AND EARS. The Superheathen light of the eyes contrasts
with the Superheathen heat (fire) of the ears as the Clear Light of the Void
(Spatial Space) with the Clear Fire of Time, or Hinduism with Judaism. The eyes correlate with light, but they can
be associated with heat when combined with eye shadow, as by women who are
intent on using make-up for seductive purposes, when they assume a more
Buddhist dimension. For
the fire of light is akin to Buddhism in its more colourful approach to the
Clear Light ... and thus, by implication, to the eyes. We pass from monochromatic photos to polychromatic
photos when female eyes are heavily made-up, just as we pass from polychromatic
films to monochromatic films when ears are made-up or, rather, adorned with
light-suggesting earrings, and Jehovah would appear to have eclipsed Satan in
the development of a more Judaic sensibility, one owing more to the light of
fire than to the fire itself. For the
light of fire is no more akin to the light than ... the fire of light to the
fire, else earrings and eye shadow would be equivalent phenomena, as would monochromatic
films and polychromatic photos. Judaism
and Buddhism remain apart even here, no less than Satanism and Hinduism, the
fire and the light, the ears and the eyes.
2. FIRELIGHT VERSES LIGHTFIRE. Judaism no more rises above
firelight, the naturalistic light of the (monotheistic) Sun, than Buddhism
sinks below lightfire, the idealistic fire, as we may call it, of the
(polytheistic) Cosmos. Judaism is
rooted in the satanic fire of the Sun, no less than Buddhism's roots go back to
the Hindu light of the Cosmos. Yet this
does not make Judaism evil and Buddhism good.
Judaism remains fundamentally submasculine and therefore subheavenly in
its solar naturalism, which contrasts with the superfeminine and hence
superhellish essence of stellar idealism.
For it is the light which is diabolical in its
centrifugal outpouring from a spatial vacuum, not the fire, which consumes
inwardly.
3. POPULAR DELUSION. We have lived too long with the delusion that
light is good and fire evil, as though in deference to superfeminine
primacy. (Thus it happens that
submasculine elements - as we may fittingly call them - 'suck up' to the
superfeminine, to the sort of women whose eyes are garishly made-up, even to
the extent of light-suggesting false eyelashes, and who will be garbed, if not
in a sari, as befitting a bona fide Superfemale, then almost certainly
in a dress - that Western equivalent, as it were, of the more primal mode of
attire especially favoured by oriental females of a Hindu/Buddhist cast
traditionally.) Yet the notion that
light is good and fire evil also derives from the fact that people prefer to
regard lightfire as evil in relation to light and firelight as good in relation
to fire, which does of course make a certain amount of superficial sense, even
though lightfire, and thus Buddhism, is affiliated to light, just as firelight,
and thus Judaism, has an affiliation with fire.
But, then, Judaism stems from the more primal traditions of
Hinduism/Buddhism, and therefore it follows that firelight, and thus Jehovah,
will stand above fire, and thus Satan, given the primacy of light in the older
religions.
4. ALTERNATIVE TRADITIONS. One can no more separate Buddhism from
Hinduism than ... Judaism from Satanism.
A polychromatic photo may or may not be more evil, i.e. fiery, than a
monochromatic one, but it is still a photo, just as a film is still a film even
when it is in monochrome rather than polychrome (colour). Yet I do not, myself, see fire as evil and
light as good, as I trust I have already made clear, and therefore I cannot
regard a polychromatic photo as more evil than a monochromatic one or,
alternatively, a monochromatic film as more good than a polychromatic one. On the contrary, a polychromatic photo is
less evil than a monochromatic one because quasi-submasculine rather than
superfeminine, whilst a polychromatic film is more good than a monochromatic
one because submasculine rather than quasi-superfeminine. Buddhism is less evil than Hinduism, while
Satanism is more good – I almost said better - than
Judaism. Buddhism is a man singing the
Blues as opposed to a woman singing them, whereas Satanism is a trumpet-based
male form of Jazz as opposed to a sax-based 'female' form of it. A man singing the Blues is lightfire, whereas
a woman playing Jazz is firelight. Yet
firelight is still preferable, morally and ideologically, to lightfire, just as
Jazz is preferable, on similar counts, to the Blues. Even a monochromatic film is preferable,
judged by submasculine criteria, to a polychromatic photo. Even Jehovah is preferable, on these terms,
to the Clear Fire of Buddhism. What
Jehovah, and thus by implication monochromatic films and sax-based Jazz, is not
preferable to ... is Satan, or polychromatic films and trumpet-based Jazz,
since the submasculine is more genuinely subheavenly than the
quasi-superfeminine, being of the fire rather than of the firelight. Better a Subheaven than a quasi-Superhell! But better a quasi-Superhell rooted in the
fire (of the Sun) than a quasi-Subheaven rooted in the light (of the
Cosmos)! Better (female) Jazz than
(male) Blues!
CYCLE FORTY-ONE
1. IDEALISTIC SUPERHEATHEN HETEROSEXUALITY. When the submasculine approaches the
superfeminine in the Superheathen context of heterosexual intercourse, it is as
though firelight were approaching the light, since a relationship can only be
established between the submasculine and the superfeminine if the former is
quasi-superfeminine and thus effectively Judaic. For fire and light as such would simply react
rather than attract, and consequently there can be no sexual relationship
between the Satanic and the Hindu extremes.
A polychromatic film and a monochromatic photo would not constitute an equivalence to the sort of heterosexuality one has in
mind. Only a monochromatic film could be
regarded as paralleling the attraction of the quasi-superfeminine to the
superfeminine, viz. a monochromatic photo, and such a film is as assuredly
Judaic as a monochromatic photo Hindu.
Hence it is Jehovah who is attracted towards the Clear Light ... in the
context of idealistic Superheathen heterosexuality.
2. NATURALISTIC SUPERHEATHEN
HETEROSEXUALITY. In the context of what
can be called naturalistic Superheathen heterosexuality, however, it is the
lightfire of Buddhism which is attracted towards the fire of Satanism, like a
moth to a flame, and thus we can argue for a parallel with the attraction of a
polychromatic photo towards a polychromatic film, since it is in the nature of
the quasi-submasculine to be attracted towards the submasculine, which is the per se
manifestation of the fire. Hence it is
the quasi-Clear Fire of Buddhism which is attracted towards Satan in this
alternative mode of Superheathen heterosexuality, a mode that is male-dominated
rather than female-dominated, and thus more passionate than voyeuristic.
3. CONTRARY ORIENTATIONS. If the superfeminine female's mode of attire
is a sari, then the quasi-submasculine female's mode of attire is likely to
combine a kaftan with pantaloons in what is arguably a
more Buddhist and/or Moslem custom, thereby confirming the attraction of the
submasculine. Now the woman attracted
towards the Satanic male is, unlike her Hindu counterpart, more likely to
favour face-to-face intercourse, in keeping with her more relativistic
integrity. The Clear Light is not
something that the Judaic male would approach face-on. Only the Satanic Fire could be approached, by
the Buddhist female, in such a clashing fashion, thereby confirming the sort of
heterosexual relativity which more accords, I do not doubt, with a hexagonal
form than ever it would with a pyramidal one.
Hence the Satanic essence of the 'Star of David', the Jewish emblem
which, were the truth more widely known, is symbolic not of a Superhell but of
a Subheaven, the Subheaven of that solar naturalism which is at the core of
Judaic idealism.
CYCLE FORTY-TWO
1. ART AND MUSIC. Just as we are constrained by art to an
optical appreciation of its spatial plane, so we are constrained by music to an
aural appreciation of its sequential plane, and, in both cases, we are enslaved
to the senses of sight and hearing as to Superheathen powers of a Hindu and/or
Judaic origin. Art and music do not lead
us to God as supreme being ... so much as constrain us to what stems from God
as primal being, and are therefore more scientific than religious. The more spiritual a person becomes the more
he comes to realize that art and music, not to mention literature and the other
arts, are merely a distraction from the spirit, the centre of which is in the
lungs and which can only be approached, via the forebrain, through
contemplation. The more absorbed one
becomes in contemplation and meditation, the less likely one is to worship art
and music, as though in deferential subjection to some primitive, and avowedly
Superheathen, deity. Still, one will
know that whereas art is rooted in the Superhell of superfeminine Space, music
is rooted in the Subheaven of submasculine Time, and is accordingly less Hindu
than Judaic in its origins - a subdivine fire which contrasts with the
superdiabolic light of art, standing in its shadow like Satan in the shadow of
the Clear Light. For
which reason it is just as likely to be denigrated, in the popular imagination,
as Devil ... as art to be hyped as God.
2. NO 'GOLD STANDARD'. Literature still hasn't been taken off the
'gold standard' of 'the book'. And the
'gold standard' of literature is still the novel, which conforms to the intellectual
hegemony of writing over literature ... at the expense of reading (poetry),
speaking (drama), and, most especially, thinking (philosophy), the latter of
which is as avowedly quasi-spiritual as fictional literature is intellectual,
manifesting subjective selflessness in due puritanical fashion. Now at last, however, literature can be taken
off its 'gold standards' not only in terms of a quasi-spiritual 'bovaryization'
of the intellect, as relative to a thinker, but with regard to the use of a
medium, viz. computer disc, which is more suited to the advancement of
spirituality via quasi-spiritual intellectuality than ever a book, including
the Bible, would be - a medium, I mean, which is as far removed from the
Heathen 'gold standard' of narrative intellectuality as (the Christian essence
of) quasi-spirituality itself.
3. FROM GOLD TO SILVER. Like literature,
CYCLE FORTY-THREE
1. METHODOLOGICAL VINDICATION. Since I began this book with the subject of
Blues and Jazz, I am going to end with that subject - not, as should be
evident, because I have any great fondness for or affiliation with Blues or Jazz,
but because I am only now in a position to resolve it in a completely truthful
manner. In fact, that is the way my
philosophy and, I would guess, all serious attempts to achieve a definitive
truth with regard to any given subject really works. For truth, or, in this case, the truth about
a particular subject, is far more complex and difficult to arrive at than most
so-called 'professional philosophers', with their mind cocked to commercial
presentation, would have us believe, and I have never sought, neither here nor
in any of my other principal philosophical works, to convey a contrary
impression!
2. BLUES SINGING AND PLAYING. That said, it
behoves me to confess that, whilst I was right to align Blues with photography
and Jazz with film, I was quite mistaken to make such an alignment synonymous
with vocals on the one hand and instrumentals on the other, since, in reality,
the distinction between, say, monochromatic photography and polychromatic
photography is precisely one having a musical parallel with blues singing and
blues playing, given that singing is equivalent, with its vacuous basis in the
light, to monochromatic photography, while playing, by contrast, connotes with
polychromatic photography by dint of its fiery, or quasi-fiery, essence. In other words, while the Blues does indeed
connote with photography and Jazz, by contrast, with film, we need to
distinguish between light and lightfire with regard to the one, as between fire
and firelight with regard to the other, since such a distinction is crucial to
an appreciation of how and why these contrary modes of music should be
subdivided. Hence I have no hesitation
in identifying blues singing with the light and blues playing with lightfire,
this latter analogous to polychromatic photography, and it is my contention
that while blues singing will indeed be most genuinely light-based when a
female of superfeminine calibre is singing it, the quasi-submasculine approach
to the Clear Fire of Satanism involves blues playing on the basis not of a saxophone
but of a trumpet, since it is this instrument more than any other which
correlates with lightfire, and hence polychromatic photography. Thus blues playing should be regarded as most
genuine when involving a quasi-submasculine female, presumably less of a 'lady'
than her vocal counterpart, whose preferred instrument is a trumpet, an
instrument arguably more 'feminine' than the saxophone, on account of its
higher pitch, more centrifugal appearance, including a lips-against approach to
the mouthpiece, more elevated method of handling, and greater antiquity - all
factors which would confirm its affiliation with lightfire as opposed, like the
saxophone, to fire itself.
3. JAZZ PLAYING AND SINGING. Yet if the saxophone is arguably the most
appropriate instrument for jazz playing – as distinct from simply playing Jazz
(as opposed, for instance, to the Blues) - by dint of its correlation with the
Clear Fire of satanic submasculinity, the instrument itself more 'masculine'
than the trumpet, on account of its phallic-like shape, deeper range of pitch,
lips-around approach to its mouthpiece, more centripetal appearance, less
elevated method of handling, etc., then the quasi-superfeminine approach of
Jazz to the Clear Light can only entail a parallel with firelight and, thus,
jazz singing, which is surely the mode of Jazz most correlative of
Jehovah. Hence whereas jazz playing
would imply a correlation with polychromatic film, jazz singing would be its
monochromatic counterpart, a counterpart as much Judaic as playing is Satanic.
4. SEXUAL PARALLELS OF BLUES AND JAZZ. Thus it is that Judaism 'sucks up' to
Hinduism, like a monochromatic film vis-à-vis a monochromatic photo, when a man
is singing Jazz in what will be a quasi-superfeminine 'bovaryization' of Jazz towards
the Clear Light, the latter of which, in sexual terms, would be a standing
superwoman, presumably habituated to saris or some such superfeminine mode of
attire, being penetrated from behind in the sexual equivalent of a pyramidal
triangle, whereas Blues 'flirts with' Jazz when a woman is playing the Blues in
a quasi-submasculine 'bovaryization' of the Blues towards the Clear Fire, and
Buddhism would accordingly appear to be in hot pursuit of Satanism, like a
polychromatic photo vis-à-vis a polychromatic film - the analogue with kaftans
and a face-to-face approach to noumenal heterosexuality, in which the couple
are seated with their legs intertwined in a 'Star of David'-like posture, being
only too obvious.
5. LAST RITES.
Now no-one could convince me that such a conclusive, not to say
inclusive, statement concerning Blues and Jazz would have been possible without
the earlier theories, no matter how flawed or partly flawed they may have been,
and for this reason I have not attempted, like a 'professional philosopher',
subject to commercial pressures, to retroactively 'hype-up', by revising over,
those theories, but will leave them in situ as a testimony to the
gradual unfolding of truth with regard to this subject towards its final
working-out and consummation here. This
is assuredly the last rites for Blues and Jazz, and people can draw their own
conclusions as to what it means when a man sings the Blues or plays Jazz with a
trumpet or, conversely, when a woman sings Jazz or plays the Blues with a saxophone!
____________________
APPENDIX: RESURRECTION
1. DRESS AND SKIRT. In sartorial terms, it could be said that the
dress takes over from where the kaftan, or smock/pantaloons combination, leaves
off. That is to say, it is a phenomenal
mode of feminine attire with an absolutist correlation such that would sexually
translate in terms of its wearer being penetrated from behind whilst on her
hands and knees. This approach to
phenomenal heterosexuality is of the Father vis-à-vis the Mother, and contrasts
with the face-to-face phenomenal heterosexuality, more analogous to football
than to rugby, of the World per se, in which both partners
are in a horizontal position. Hence
whereas the absolutist mode of phenomenal heterosexuality parallels the
absolutist mode of noumenal heterosexuality, in which the female, effectively
superfeminine, is being penetrated from behind whilst in a vertical position,
the relativistic mode of phenomenal heterosexuality parallels the no-less
relativistic mode of noumenal heterosexuality, in which male and female sit in
a face-to-face posture with their legs intertwined in what I regard as a 'Star
of David'-like manner. In the contexts
of noumenal heterosexuality, then, we have a Superheathen correlation; in the
contexts of phenomenal heterosexuality, by contrast, the correlation is
Heathen. The relativistic mode of
phenomenal heterosexuality does of course follow from the fact that the female
is dressed in a skirt, that more relative mode (in relation to the dress) of
feminine attire, and is therefore entitled to be penetrated in an equally
relative, and hence face-to-face, manner.
Hence from saris (as already discussed) to kaftans in the Superheathen
contexts, and from dresses to skirts in the Heathen ones, neither of which would
have any applicability to Christian and/or Superchristian contexts, which, as
we have argued, are beyond gender clashes.
2. THE SPIRITUALITY OF SPACE. From the right-wing nature of Mass to the
extreme right-wing supernature of Time with regard to the Heathen and
Superheathen contexts, but from the left-wing culture of Volume to the extreme
left-wing superculture of Space with regard to the Christian and Superchristian
contexts. From the
sensuality of Mass to the emotionality of Time, as from woman to the Devil, and
from the intellectuality of Volume to the spirituality of Space, as from man to
God. The 'peace that passeth all
understanding' is the spirituality of Space (necessarily spaced) that stems
from the intellectuality of Volume (necessarily quasi-spiritual, or
thoughtful), the path from Christianity to Superchristianity, Christ to the
Holy Spirit of Heaven.
3. TRANSMUTATION OF MASS. Strictly speaking, Mass is not of
Christianity. Nevertheless the fact that
Catholicism embraces Mass through the Eucharist has ensured the loyalty of the
masses to the Church. For the mass man
is not capable of Volume to anything like the same extent as the intellectual,
and therefore his loyalty to the Church is predicated upon its willingness to
compromise with Mass, without which one would have the kind of situation which
is more characteristic, it seems to me, of the Puritan and Presbyterian
churches, whose followers are overwhelmingly drawn from the middle class. Obviously neither of these Protestant denominations
can secure mass support, and for the simple reason that their focus is too
narrowly and pedantically voluminous, with particular regard to the (heathen)
Son and the (heathen) Father in both writing and reading, to greatly appeal to
the masses. Yet you cannot take Mass to
Space, and therefore one of the major challenges facing the Superchristianity
of 'Kingdom Come' will be to effect, gradually and artificially, the
transmutation of Mass towards quasi-spiritual Volume, in order that the goal of
religious striving in Space can eventually be obtained to by as many people as
possible.
4. TRIANGULAR AND OBLIQUE SALUTING. Contrast the triangular saluting of, say, the
American and British military establishments with the oblique or extended-arm saluting
of Fascism and Communism respectively, as one would contrast Heathen with
Christian triads. For there would appear
to be a distinctly Heathen/Christian dichotomy between these contrary modes of
saluting, the triangular mode arguably Heathen in the American context and
Superheathen in the British one, where we can contrast the angle of the hand
forming a right angle with the head in the one context ... with the hand being
held parallel to the head in the other context, as though in a distinction between
democratic and autocratic criteria, the Americans paradoxically more phenomenal
than noumenal in saluting terms by dint, I can only surmise, of the absence of
royalism from their military, and this contrary to their general bias towards
the Superheathen elsewhere (as in sporting, culinary, and other contexts
already discussed in this book).
However, with the fascist and communist types of saluting, the
distinction is less between the angle of the hand ... as between the fact that
the hand is closed into a fist in the communist context and extended in
open-ended fashion in the fascist one, thereby confirming, it seems to me, the
twin poles of a quasi-Christian orientation, albeit one compromised by Heathen,
and therefore democratic, precedent ... as characteristic, in particular, of
the Anglo-American West. These twin
poles would be of the Virgin in the communist case and of the Holy Spirit in
the fascist one, the former effectively symbolic of a Christian Hell and the
latter of a Christian Heaven, the one deriving its sensuous essence from Mass
and the other deriving its spiritual essence from Space. Be that as it may, the angle of the hand in
the fascist salute is, like the democratic salute especially favoured by the
American military, at right angles to the head, and this suggests to me a
phenomenal status properly germane to a quasi-Christian ideology. My own preferred option for oblique saluting
would be to make the hand parallel to the head, so that its angle is switched
from the horizontal to the vertical, as it were, in what would be a noumenal
correlation having its basis in a resolve to further a Saturn-oriented
transcendentalism and, in keeping with the rejection of all triangular
traditions, the establishment, thereby, of 'Kingdom Come'. This ultimate mode of oblique saluting would
be antithetical to the British mode of triangular saluting, a Superchristian as
opposed to a Superheathen mode which leaves both communist and fascist saluting
behind ... as it points the People towards their noumenal salvation in the Holy
Spirit of Heaven.
5. BENT-ARM SALUTING. Besides the oblique saluting of both the
communist and fascist extremes, there was also an intermediate, or
middle-ground, mode of saluting which involved the forearm being held at right
angles to the upper arm in what could be described as a bent-arm salute. Now this bent-arm salute could be communist
or fascist, with a clenched fist or an open hand, and thus it would seem that
its exponent could approach the middle ground from contrary points of view,
which is to say, either from below or above, with regard to a kind of stemming
from the Blessed Virgin in the communist case or to a descent from the Holy
Ghost in the fascist one, each mode of saluting approaching the intermediate
realm of the Christ Child from a contrary direction, given the Orthodox and
Roman Catholic antecedents of Communism and Fascism.
6. SYNTHETIC DELIVERANCE. Unlike Communism and Fascism, Social
Transcendentalism will not favour the use of either clenched fist or open-hand
saluting, whether in absolute or relative terms, that is to say, whether with
regard to the extended or bent arm, but will allow for both modes of saluting
according to their relevance to any given context. For Social Transcendentalism aims to deliver
Christian humanity from the phenomenal schism into which their ancestors were
historically plunged by the separation of Orthodox from Roman Church, to
deliver them, I say, from this tragic schism into the noumenal absolutism of a
Superchristian resolve, wherein both Hell and Heaven will be accorded due
recognition for what they are rather than confused or interchanged or, worse
still, subjected to contrary interpretations, so that, as in the communist
case, it is possible to regard what is effectively Hell as Heaven, and thus to
arrive at contrary interpretations of paradise, interpretations which spawned
not only the distinction between Orthodoxy and Romanism, but, in the twentieth
century, that between Communism and Fascism!
We cannot allow such a schism to occur again! We cannot tolerate a situation whereby people
with more affiliation to the Virgin Mary than to the Holy Ghost can sincerely,
if naively, believe that they are closer to Heaven than to Hell! In short, the entire tradition of Christian
ambivalence with regard to the respective standings of the Virgin Mary and the
Holy Ghost must be repudiated, so that there can be no question of
Superchristianity making the same mistake - one relative, so I contend, to a
phenomenal precondition. On the
contrary, Social Transcendentalism will make no bones about the fact that those
whose affiliation is to the Mary Child, the noumenal equivalent of the Blessed
Virgin, are in and of Hell, whereas those whose affiliation, by contrast, is to
the Holy Spirit of Heaven, the noumenal equivalent of the Holy Ghost, are in
and of Heaven. And Social
Transcendentalism categorically maintains that Hell exists to protect Heaven,
to ensure that there can be a Heaven to which the Saved, meaning supermasculine
elements, will have access, while the Damned, comprised of subfeminine
elements, remain segregated off from them in their vacuous hells. It is because it accepts both Hell and Heaven in
the one society that Social Transcendentalism will allow for and expect contrary
modes of saluting - the Damned, comprised mainly of females, entitled to
clenched fist salutes in both absolute and relative modes (depending on the
context), and the Saved, comprised mainly of masculine elements, entitled to
open-hand saluting in both relative and absolute modes (again depending on the
context). Thus Social Transcendentalism
will transcend the schism of Christian tradition which, as we have argued,
manifested in the distinction between Communism and Fascism, and their contrary
modes of saluting.
7. SPORTING ANALOGUES. An example, relative to sport, of the
applicability of contrary modes of extended- and/or bent-arm saluting would be:
extended arm with clenched fist salute of women vis-à-vis Camogie, but bent-arm
clenched fist salute of women vis-à-vis ladies Gaelic Football in what would be
a distinction, germane to Christianity, between the Blessed Virgin and a female
approach to the Christ Child. Likewise,
bent-arm open-hand salute of men vis-à-vis Gaelic Football, but extended arm
with open-hand salute of men vis-à-vis Hurling in what would be a distinction,
again germane to Christianity, between the male approach to the Christ Child
and the Holy Ghost. However, in both
male modes of saluting, which would have the hand held at an angle to the head
consonant with the phenomenality of fascist saluting, one would effectively
have a Christian Heaven, whereas in both female modes of saluting, which would
have the fist held at an angle to the head consonant with the phenomenality of
communist saluting, one would just as effectively have a Christian Hell,
whether or not its exponents were aware of the fact. Thus a distinction, analogous to fascistic
and communistic alternatives, between Hurling and Gaelic Football on the one
hand, and between ladies Gaelic and Camogie on the other hand or, rather,
fist. Only in Social Transcendentalism
would such a distinction cease to exist, but then all such sports would have to
be played indoors to qualify for a noumenal status germane to a Superchristian
resolve, with the clenched fist angled parallel to the head in the hellish
contexts of indoor Camogie (absolute) and ladies Gaelic (relative), and the
open hand held parallel to the head in the heavenly contexts of indoor Gaelic
Football (relative) and Hurling (absolute).
Unlike Christianity, Social Transcendentalism comes clean, on a gender
basis, about Hell and Heaven, the Mary Child and the Holy Spirit of Heaven, and
it does so through the Second Coming, or Messianic equivalence thereof, who is
the arbiter between Hell and Heaven, the subfeminine and the
supermasculine. And the reward of this
candour for mankind is the Superchristian Eternity which will be beyond the
possibility of schism and its attendant delusions. Divided within itself, Social Transcendentalism
will embrace the contrary modes of saluting relative to both Hell and Heaven.
