Op. 68
REVELATIONS
OF AN IDEOLOGICAL PHILOSOPHER
Cyclic Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
Cycles 1–35
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CYCLE ONE
1. When considered in relation to the elements, it
could be argued that the Seasons proceed from Summer to Autumn via Winter and
Spring, as from fire to air via water and vegetation (earth). For it does seem that there is a definite
correlation between Summer and fire, the season of the sun par excellence;
between Winter and water, the season of rain and frost and/or snow par
excellence; between Spring and vegetation, the season of vegetative growth par
excellence; and between Autumn and air, the season of wind and gales par
excellence.
2. In gender terms, I
would have to identify Summer and Winter with the female aspect of things and,
by contrast, Spring and Autumn with their male aspect, the former seasons
respectively diabolic (superfeminine-to-subfeminine)
and feminine, the latter seasons masculine and divine (submasculine-to-supermasculine)
respectively.
3. With regard to religious contexts, one could
associate Summer with Hell, Winter with Purgatory, Spring with the Earth, and
Autumn with Heaven, though only, of course, in very general and approximate
terms.
4. Like fire and water, Summer and Winter are
primary seasons, given their female bias towards objectivity, whereas Spring
and Autumn, by contrast, are comparatively secondary seasons, given their male
bias, through vegetation and air, for subjectivity.
5. In general terms, females correspond to the
primary seasons of Summer and Winter, fire and water,
while males, by contrast, correspond to the secondary seasons of Spring and
Autumn, vegetation and air.
6. With regard to sartorial options, one could
argue that dresses correlate with Summer and skirts
with Winter, whereas trousers (or some jean-like variant thereof) correlate
with Spring and zippersuits with Autumn.
7. I find it difficult, in view of the above
contentions, not to regard dresses as being as incompatible with, and therefore
irrelevant to, males ... as zippersuits would be
incompatible with, and therefore irrelevant to, females, bearing in mind their
respective correlations with fire and air, or Summer and Autumn.
8. Likewise, I would have to regard skirts as
being as incompatible with, and therefore irrelevant to, males ... as trousers
are incompatible with, and therefore irrelevant to, females, bearing in mind
their respective correlations with water and vegetation, Winter
and Spring.
9. A male in a dress and/or skirt would be as
bent, and therefore gender-contradictory, as a female in trousers and/or zippersuit. For, in
the one case, a preponderantly subjective creature would be advertising himself
objectively, whereas in the other case a predominantly objective creature would
be advertising herself subjectively. The
former would be underestimating himself, while the
latter would be overestimating herself.
10. The Seasons are not equal, any more than people
in general are equal. Equalitarianism is
almost invariably a doctrine of 'the low' and 'the base' which works to reduce
everything, including life itself, to the lowest-common-denominator ... of
mundane assessment.
11. Democracy is a product of equalitarianism, as,
before it, was Christianity, which sought to elevate 'the humble' to positions
of equality, in God's eyes, with 'the noble'!
12. Protestantism did much the same thing as
Catholicism in reverse, by reducing 'the noble' to positions of equality, in
Christ's eyes, with 'the humble'. In
this respect, it paved the way for democracy, which took the process a step
further by doing away with 'the noble' altogether, thereby transforming 'the
meek' from humble to arrogant.
13. This process has now gone so far that plebeian
arrogance is taken for granted by the majority of people in countries where man
is the measure of all things, and all things, seemingly, must bow to him.
14. The notion of 'in God's eyes' or 'in God's
sight' is a contradiction in terms, since sight is less characteristic of God
or what is godly than of the Devil, having affiliations with noumenal objectivity, and thus with what some more
conventional souls would identify with 'original sin', but which I prefer to
identify with the inception of Cupidian vice.
15. For Cupid, with bow
drawn back to fire his arrow diagonally downwards upon the heart, is the
perfect illustration of noumenal objectivity, which
stretches, in superfeminine-to-subfeminine fashion,
from eyes to heart.
16. As a rule, a female
does not become a male, nor does a male, with few exceptions, become a
female. The one is conditioned by
objective criteria originating in a vacuum (the womb) and the other by
subjective criteria centred in a plenum (the scrotum). These criteria are effectively immutable.
17. As to the question of whether females are
biologically or socially conditioned, it seems to me that they are both
biologically conditioned (as alluded to above) and socially
conditioned, but that the ratio of the one to the other will vary with the
individual, the society, the ethnicity, and even the age in which females live,
so that no one factor is ever exclusively prominent.
18. I would argue that in a Christian age, or age
stressing sensibility, the conditioning emphasis will be more social than
biological, but that in a non-Christian, or heathen, age like the twentieth
century, which was overwhelmingly sensual, the conditioning emphasis will be
more biological than social. For social
conditioning is what pegs females down to a subordinate position to males in
deference to the latter's natural determinism, whereas biological conditioning
releases females from social constraints and encourages males to defer, by
contrast, to free will, a thing having more intimate connections with
biological conditioning than many men, and not a few women, might suppose. In fact, it would be no exaggeration to say
that free will stems from biological conditioning in relation to a vacuous
premise (the womb) that conduces towards objectivity. And in this respect it is quintessentially
female.
CYCLE TWO
1. To contrast, on a European basis, the outer
fire of French materialism with the inner fire of Dutch materialism, the former
corresponding, in personal terms, to the eyes and the latter to the heart, so
that we have a space-time axis which contrasts metachemical
sensuality with metachemical sensibility.
2. Likewise, to contrast the outer water of
English realism with the inner water of Italian realism, the former corresponding,
in personal terms, to the tongue and the latter to the womb, so that we have a
volume-mass axis which contrasts chemical sensuality with chemical sensibility.
3. Similarly, to contrast the outer vegetation of
Spanish naturalism with the inner vegetation of Russian naturalism, the former
corresponding, in personal terms, to the phallus and the latter to the brain,
so that we have a mass-volume axis which contrasts physical sensuality with
physical sensibility.
4. Finally, to contrast the outer air of German
idealism with the inner air of Irish idealism, the former corresponding, in
personal terms, to the ears and the latter to the lungs, so that we have a
time-space axis which contrasts metaphysical sensuality with metaphysical
sensibility.
5. Of course, each of the above aphorisms has
reference to a generalization, on a European-wide basis, such that focuses on
what is conceived to be the most applicable element to each of the
aforementioned countries, further subdividing this element along sensual and
sensible lines in relation to outer and inner contexts.
6. Thus the Frenchman, the Englishman, the
Spaniard, and the German are conceived as being on the sensual, or outer, side
of their respective elements, viz. fire, water, vegetation, and air, whereas
the Dutchman, the Italian, the Russian, and the Irishman are conceived, by
contrast, as being on the sensible, or inner, side of those same elements
respectively.
7. Thus where the eyes, the tongue, the phallus,
and the ears are the (sensual) organs with which Frenchmen, Englishmen,
Spaniards, and Germans have been respectively identified, the heart, the womb,
the brain, and the lungs are the (sensible) organs with which, directly or
indirectly, I tend to identify a majority of Dutchmen, Italians, Russians, and
Irishmen.
8. One is thereby contrasting, in very general
cultural terms, the outer evil of France with the inner evil of Holland in
relation to fiery materialism; the outer goodness of England with the inner
goodness of Italy in relation to watery realism; the outer folly of Spain with
the inner folly of Russia in relation to vegetative naturalism; and the outer
wisdom of Germany with the inner wisdom of Ireland in relation to airy
idealism.
9. In simple religious
terms, this would suggest that whereas fundamentalism would be chiefly
characteristic of both
10. Likewise, I am suggesting that whereas nonconformism would be chiefly characteristic of both
11. In general cultural terms,
12. Similarly,
13. In each of the above aphorisms, the cultural
generalization to which each of the countries is subjected has to be considered
in relation to the Heathen/Christian dichotomy, here implicit, between
sensuality and sensibility, the outer, or 'once-born', manifestations of the
respective elements and their inner, or 're-born', manifestations thereof.
14. Hence French painting, for example, will be
rather more outer, or 'once born', than Dutch painting, whilst English
literature will be correspondingly more sensual, or heathenistic,
than Italian literature.
15. Conversely, Russian sculpture will be rather
more inner, or 're-born', than Spanish sculpture,
whilst Irish music will be correspondingly more sensible, or Christian, than
German music.
CYCLE THREE
1. The contention, expressed above, that Italy
should be identified with watery re-birth (the womb) lends itself to the notion
that Italian sensibility is not only Marian as opposed to, say, Christic, but that Roman Catholicism, the mode of
Christianity one would most identify with Italy, is accordingly biased towards Marianism, in contrast to the Christic
bias of, say, Eastern Orthodoxy in connection with the Russian Church.
2. Now if Romanism is the Catholicism of Mary
and Orthodoxy, at least in its Russian manifestation, the Catholicism of
Christ, then one would have reason to believe that Greek Orthodoxy was, in
comparative terms, the Catholicism of the Father, and what may be called Celtic
Radicalism the Catholicism of the Holy Spirit.
3. Put elementally, in terms of fire, water,
vegetation, and air, this would suggest that Catholicism could be regarded as
stretching from fiery fundamentalism on the Far Left, as it were, of the
Christian spectrum to airy transcendentalism on the Far Right, with watery humanism
and vegetative nonconformism holding comparatively
left- and right-wing positions in between - as, overall, from Greek Orthodoxy
to Celtic Radicalism via Roman Catholicism and Russian Orthodoxy.
4. Hence Christianity would afford us the
contrast, within the same religion, of Greek fieriness, Italian wateriness,
Russian vegetativeness, and Irish airiness, with
corresponding distinctions of emphasis between the Father, the Mother, the Son,
and the Holy Ghost.
5. If this were so, then we can believe that the
Gaelic aspects of Irish culture, including stout and sport, owe more to Celtic
Radicalism than ever they do to Roman Catholicism, and that there is
accordingly a struggle at large in Ireland between the Marian culture of the
official church and the spiritual culture of the church which, in its Celtic
idealism, most corresponds to Gaelic sensibility.
6. That which is best in and about Ireland would
therefore be less Roman than Celtic, and we may hold that only in the idealism
of the Celtic Church would the Irish people come anywhere near the true
spirituality of full-blown transcendentalism.
7. The Social Transcendentalism to which I, as a
self-professed Messiah, subscribe would, of course, leave the Christian
spirituality of Celtic Radicalism far behind in its advocacy of transcendental
meditation and total break with Biblical adherence, through the Old Testament,
to Creator-based concepts of God, but, in comparative terms, Celtic Radicalism
would seem to be the mode of Christianity which does most justice, within the
restricted parameters of the Catholic Church, to Christian idealism, with due
reference, in consequence, to the Holy Ghost.
8. In this respect, it
could be regarded as standing above both the Christic
bias of Russian Orthodoxy and the Marian bias of Roman Catholicism, as air
transcends both vegetation and water.... Which is not to say that vegetation
and water don't religiously exist in Ireland, but, rather, that they would be
less characteristic of the Celtic majority's sensibility than air, bearing in
mind the extent to which Irish Celts are historically drawn, through Gaelic
culture, to airy transcendentalism in response, in no small measure, to the
mountainous uplands which typify a not-inconsiderable proportion of the island
of Ireland.
9. Which, of course, is also true of Scottish
and Welsh Celts, whose Gaelic traditions display a bias towards airy
sensibility over vegetative and watery, not to mention fiery, parallels
existing elsewhere.
10. Indeed, just as Scottish and/or Welsh Gaels
can be added to their Irish counterparts in relation to airy sensibility, often
culturally manifesting itself through piping of one kind or another, so it
seems to me that the Portuguese should be added to the Germans where airy
sensuality is concerned, since Portugal is by no means as flat or plain-like as
Spain, and Portuguese influence in South America betrays ample evidence of an
airy bias not incompatible with German influence there.
11. However that may be, there is scope, in
Europe, for making fourfold ethnic distinctions, based on the elements, between
fiery Gallic, watery Nordic, vegetative Slavic, and airy Celtic, with Latin or,
rather, Hispanic (in broad terms), Teutonic, Slavonic, and Gaelic cultural
implications respectively.
12. The Gaul and the Gael are not as close as a
superficial analysis could lead one to believe, but are as antipodes in a
gender dichotomy which places Gallic and Nordic on one side of the fence, and
Slavic and Celtic on the other - the former as fire and water in relation to
female alternatives, the latter as vegetation and air in relation to male ones.
13. Verily, the Slavic and Celtic side of the
ethnic divide, being subjective, is beyond the objectivity of its female side,
as folly and wisdom lie beyond evil and good, the one relatively so, the other
absolutely so, as befitting the distinction between vegetative sin and airy
grace.
14. Such, in very general terms, is how I conceive
of the principal European peoples, although, in practice, they are much more
mixed than such straightforward theories would allow, and all countries contain
minorities, in any case, which seem to elude neat pigeonholing in relation to
Christianity, either because they come from outside Europe or because they are
products of cross-breeding, or for some other no-less cogent reason. My task as a philosopher is simply to
establish broad categories whereby some pattern or methodology can be
maintained, to the end of securing an enhanced understanding of life in general
terms. And in this respect I believe I
have succeeded where others, before me, have failed.
CYCLE FOUR
1. If art, literature, sculpture, and music can
be pursued on either a sensual or a sensible basis, as I have argued, then it
must follow that criteria of hierarchical evaluation regarding the principal
art forms will differ according to whether they are demonstrably 'once born' or
're-born', outer or inner, in the manner described.
2. Hence we should have no difficulty in
establishing that predominantly sensual manifestations of these art forms will
reflect heathenistic criteria of evaluation, whereas
their sensible counterparts will reflect Christian criteria, in due 're-born'
vein.
3. Because the elements follow a descending
hierarchy, based on their degree of sensuality, from fire to air via water and
vegetation in 'once born', or heathenistic, mode, we
may hold that the hierarchical order of art forms will reflect this descent
when they are recognizably sensual, in consequence of which art (painting) will
be adjudged the highest art form, literature the second highest, sculpture the
third highest or, rather, second lowest art-form, and music the lowest, as we
proceed, in primary fashion, from fire to water and, in secondary fashion, from
vegetation to air.
4. Conversely, because the elements follow an
ascending hierarchy, based on their degree of sensibility, from fire to air via
water and vegetation in 're-born', or Christian, mode, we may hold that the
hierarchical order of art forms will reflect this ascent when they are
recognizably sensible, in consequence of which art (painting) will be adjudged
the lowest art form, literature the second lowest, sculpture the third lowest
or, rather, second highest art-form, and music the highest, as we proceed, in
secondary vein, from fire to water, and, in primary vein, from vegetation to
air.
5. Thus whether painting, for example, be
adjudged a first- or a fourth-rate art form will depend on whether it is
recognizably sensual, and heathenistic, or sensible,
and Christian, since in the one case it will approximate to the eyes, whereas
in the other case its approximation will be to the heart.
6. Likewise, whether literature be adjudged a
second- or a third-rate art form will depend on whether it is recognizably
sensual, and 'once born', or sensible, and 're-born', since in the one case it
will approximate to the tongue, whereas in the other case its approximation
will be to the womb.
7. Similarly, whether sculpture be adjudged a
third- or a second-rate art form will depend on whether it is recognizably
sensual, and heathenistic, or sensible, and
Christian, since in the one case it will approximate to the flesh (of which the
phallus is effective cynosure), whereas in the other case its approximation
will be to the brain.
8. Finally, whether music be adjudged a fourth-
or a first-rate art form will depend on whether it is recognizably sensual, and
'once born', or sensible, and 're-born', since in the one case it will
approximate to the ears, whereas in the other case its approximation will be to
the lungs.
9. Now, as I have already argued in earlier
texts, the senses or, more correctly, sensualities (of outer sense) reflect a
hierarchy in which the eyes dominate the ears 'up above', on the noumenal planes of Space and Time, whereas 'down below', on
the phenomenal planes of Volume and Mass, the tongue dominates the phallic
flesh.
10. Hence, with art corresponding, through its
fiery correlation, to the eyes, and music corresponding, through its airy
correlation, to the ears, there can be no question that, where noumenal sensuality is concerned, art pulls rank on music,
pretty much, I have to say, as the Devil on God, or Hell on Heaven.
11. Likewise, with literature corresponding,
through its watery correlation, to the tongue, and sculpture corresponding,
through its vegetative correlation, to the flesh, there can be no question
that, where phenomenal sensuality is concerned, literature pulls rank on
sculpture, pretty much, it has to be said, as woman on man, or purgatory on the
earth.
12. Hence, not only does art dominate music and
literature dominate sculpture in sensuality, but art and literature,
corresponding to the objective elements (of fire and water) will take primary
precedence over sculpture and music, confining both to third- and fourth-rate
positions, respectively, in the overall hierarchy of the Arts.
13. Again, as I have argued in earlier texts, the
sensibilities (of inner sense) reflect a hierarchy in which the lungs dominate
or, rather, transcend the heart 'up above', on the noumenal
planes of Space and Time, whereas 'down below', on the phenomenal planes of
Volume and Mass, the brain transcends the womb.
14. Hence, with music corresponding, through its
airy correlation, to the lungs, and art corresponding, through its fiery
correlation, to the heart, there can be no doubt that, where noumenal sensibility is concerned, music transcends art,
pretty much, I have to say, as God transcends the Devil, or Heaven transcends
Hell.
15. Similarly, with sculpture corresponding,
through its vegetative correlation, to the brain, and literature corresponding,
through its watery correlation, to the womb, there can be no question that,
where phenomenal sensibility is concerned, sculpture transcends literature,
pretty much, it has to be said, as man transcends woman, or the earth
transcends purgatory.
16. Hence not only does music transcend art and
sculpture transcend literature in sensibility, but music and sculpture,
corresponding to the subjective elements (of air and vegetation), will take
primary precedence over art and literature, confining both to fourth- and
third-rate positions, respectively, in the overall hierarchy of the Arts.
17. There can be no shadow of a doubt that
sensuality favours a female-oriented hierarchy of the Arts, in complete
contrast to the male-oriented hierarchy of the Arts that accrues to the
pursuit, in 're-born', or Christian, terms, of
creative sensibility.
18. In the one case, that of the Arts treated
sensuously, the Devil rules in painterly form, whereas in the other case, that
of the Arts treated sensibly, God leads in musical form or, more correctly,
content.
19. On the one hand, the Devil rules woman, who
governs man, who effectively renounces God.
On the other hand, God leads man, who transcends woman, who effectively
renounces the Devil. And
this, despite the inclusion (in radically 'bovaryized'
guises) of both music and art respectively.
20. Really, where the distinction between form and
content is concerned, we are dealing with appearance and essence, the antipodes
of creative endeavour, and have to distinguish, furthermore, between apparent
form and quantitative form on the one hand, and qualitative content and
essential content on the other hand.
21. Hence, regarded collectively, the Arts range
from apparent form to essential content via quantitative form and qualitative
content, as from art to music via literature and sculpture, though never more
so than when each of them is in its per se manifestation, and
therefore either sensual in relation to fire and water or sensible in relation
to vegetation and air, as regarding art and literature on the one hand, but
sculpture and music on the other. For it
has to be admitted that each of the Arts can be pursued in 'bovaryized'
terms as well as in its most appropriate manifestation.
22. Hence I am contending that art and literature
are only in their per se manifestations in sensuality, where they are
respectively first- and second-rate art forms, but that in sensibility they become
'bovaryized' as respectively fourth- and third-rate
art forms.
23. Likewise, I am contending that sculpture and
music are only in their per se manifestations in sensibility, where
they are respectively second- and first-rate art forms, but that in sensuality
they become 'bovaryized' as respectively third- and
fourth-rate art forms.
24. Strictly speaking, 'art form' is not the term
to apply to sculpture and music in their per se, or most
authentic, manifestations, since it is then that content is uppermost in due
subjective vein.
25. Similarly, 'art form' is hardly the most
appropriate term to apply to art and literature in their 'bovaryized',
or most inauthentic, manifestations, since it is content which is then
uppermost in due subjective vein.
CYCLE FIVE
1. What can be deduced from the above
contentions is that whereas art will be most 'true' to itself when there is
most form and least content, as in apparent form, music will only be most
'true' to itself when there is most content and least form, as in essential
content.
2. Likewise, we can deduce that whereas
literature will be most 'true' to itself when there is most or, rather, more
(compared to most) form and less (compared to least) content, as in
quantitative form, sculpture will only be most 'true' to itself when there is
more (compared to most) content and less (compared to least) form, as in
qualitative content.
3. Art will accordingly be most 'true' to itself
in completely opposite fashion to music, and we can safely maintain that in
neither context will there be much evidence of 'molecular' relativity but,
rather, of 'elemental' absolutism such that smacks of contrary orders of
abstraction - the one with respect to appearance, the other with respect to
essence.
4. Literature will accordingly be most 'true' to
itself in completely opposite fashion to sculpture, and we can safely maintain
that in neither context will there be much evidence of 'elemental' absolutism
but, rather, of 'molecular' relativity such that smacks of contrary orders of
representation - the one with respect to quantity, the other with respect to
quality.
5. One could argue, in political terms, that
whereas the per se of art will be extreme left-wing, the per se of
music, by contrast, will be extreme right-wing, since we are dealing with an
elemental dichotomy between apparent form and essential content, as between
most form/least content and most content/least form.
6. Likewise, one could argue that whereas the per se
of literature will be left wing, the per se of sculpture, by contrast,
will be right wing, since we are dealing with a molecular dichotomy between
quantitative form and qualitative content, as between more (compared to most)
form/less (compared to least) content and more (compared to most) content/less
(compared to least) form.
7. In subatomic terms,
form is equivalent to particles and content to wavicles,
so that most form/least content is commensurate with most particles/least wavicles, while most content/least form is commensurate
with most wavicles/least particles.
8. Similarly, more (compared to most) form/less
(compared to least) content is commensurate with more particles/less wavicles, while more (compared to most) content/less
(compared to least) form is commensurate with more wavicles/less
particles.
9. Since art is in its per se
manifestation in most form/least content, it follows that, corresponding to
most particles/least wavicles, art is a scientific
mode of cultural creativity which will be 'once bovaryized'
in more (compared to most) form/less (compared to least) content, 'twice bovaryized' in less (compared to least) form/more (compared
to most) content, and 'thrice bovaryized' in least
form/most content.
10. These three 'bovaryized'
options are respectively political, economic, and religious subdivisions of
fiery metachemistry in relation to more (compared to
most) particles/less (compared to least) wavicles,
less (compared to least) particles/more (compared to most) wavicles,
and least particles/most wavicles within the photon-photino axis of space-time objectivity.
11. Since literature is in its per se
manifestation in more (compared to most) form/less (compared to least) content,
it follows that, corresponding to more (compared to most) particles/less
(compared to least) wavicles, literature is a
political mode of cultural creativity which will be 'once bovaryized'
in most form/least content, 'twice bovaryized' in
least form/most content, and 'thrice bovaryized' in
less (compared to least) form/more (compared to most) content.
12. These three 'bovaryized'
options are respectively scientific, religious, and economic subdivisions of
watery chemistry in relation to most particles/least wavicles,
least particles/most wavicles, and less (compared to
least) particles/more (compared to most) wavicles
within the electron-electrino (conventional) and/or
positron-positrino (radical) axis of volume-mass
objectivity.
13. Since sculpture is in its per se
manifestation in more (compared to most) content/less (compared to least) form,
it follows that, corresponding to more (compared to most) wavicles/less
(compared to least) particles, sculpture is an economic mode of cultural
creativity which will be 'once bovaryized' in most
content/least form, 'twice bovaryized' in least
content/most form, and 'thrice bovaryized' in less
(compared to least) content/more (compared to most) form.
14. These three 'bovaryized'
options are respectively religious, scientific, and political subdivisions of
vegetative physics in relation to most wavicles/least
particles, least wavicles/most particles, and less
(compared to least) wavicles/more (compared to most)
particles within the neutron-neutrino (conventional) and/or deuteron/deuterino (radical) axis of mass-volume subjectivity.
15. Since music is in its per se
manifestation in most content/least form, it follows that, corresponding to
most wavicles/least particles, music is a religious
mode of cultural creativity which will be 'once bovaryized'
in more (compared to most) content/less (compared to least) form, 'twice bovaryized' in less (compared to least) content/more
(compared to most) form, and 'thrice bovaryized' in
least content/most form.
16. These three 'bovaryized'
options are respectively economic, political, and scientific subdivisions of
airy metaphysics in relation to more (compared to most) wavicles/less
(compared to least) particles, less (compared to least) wavicles/more
(compared to most) particles, and least wavicles/most
particles within the proton-protino axis of time-space
subjectivity.
17. In brief, art ceases to be authentic in
proportion to the extent to which it departs science for politics, economics,
or religion, becoming progressively less authentic and/or more inauthentic the
further it moves from its elemental basis in apparent form.
18. Likewise, literature ceases to be authentic in
proportion to the extent to which it departs politics for science, religion, or
economics, becoming progressively less authentic and/or more inauthentic the
further it moves from its molecular basis in quantitative form.
19. Similarly, sculpture ceases to be authentic in
proportion to the extent to which it departs economics for religion, science,
or politics, becoming progressively less authentic and/or more inauthentic the
further it moves from its molecular basis in qualitative content.
20. Finally, music ceases to be authentic in
proportion to the extent to which it departs religion for economics, politics,
or science, becoming progressively less authentic and/or more inauthentic the
further it moves from its elemental basis in essential content.
21. Art that is non-scientific, in its departure
from apparent form, will be quasi-political, quasi-economic, or
quasi-religious, as the case may be.
22. Literature that is non-political, in its
departure from quantitative form, will be quasi-scientific, quasi-religious, or
quasi-economic, as the case may be.
23. Sculpture that is
non-economic, in its departure from qualitative content, will be quasi-religious,
quasi-scientific, or quasi-political, as the case may be.
24. Music that is non-religious, in its departure
from essential content, will be quasi-economic, quasi-political, or
quasi-scientific, as the case may be.
25. Art is the scientific art form par
excellence, in which fire is granted cultural illustration.
26. Literature is the political art form par
excellence, in which water is granted cultural illustration.
27. Sculpture is the economic art form par
excellence, in which vegetation (earth) is granted cultural illustration.
28. Music is the religious art form par
excellence, in which air is granted cultural illustration.
29. The artist relates to
the world, whether negatively or positively, from the standpoint of fire, and
thus in relation, principally, to ugliness and/or beauty.
30. The writer relates to
the world, whether negatively or positively, from the standpoint of water, and
thus in relation, principally, to weakness and/or strength.
31. The sculptor relates
to the world, whether negatively or positively, from the standpoint of
vegetation (earth), and thus in relation, principally, to ignorance and/or
knowledge.
32. The musician relates
to the world, whether negatively or positively, from the standpoint of air, and
thus in relation, principally, to falsity and/or truth.
33. The genuine artist is a kind of cultural Devil
(superfeminine-to-subfeminine) who, interpreting life
from the standpoint of fire, affirms the scientific perspective of apparent
form in relation to space-time objectivity.
34. The genuine writer is a kind of cultural woman
(upper-feminine-to-lower-feminine) who, interpreting life from the standpoint
of water, affirms the political perspective of quantitative form in relation to
volume-mass objectivity.
35. The genuine sculptor is a kind of cultural man
(lower-masculine-to-upper-masculine) who, interpreting life from the standpoint
of vegetation, affirms the economic perspective of qualitative content in
relation to mass-volume subjectivity.
36. The genuine musician is a kind of cultural God
(submasculine-to-supermasculine) who, interpreting
life from the standpoint of air, affirms the religious perspective of essential
content in relation to time-space subjectivity.
CYCLE SIX
1. From the perceptions of space-time
objectivity to the receptions of time-space subjectivity via the deceptions of
volume-mass objectivity and the conceptions of mass-volume subjectivity, as we
proceed from fire to air via water and vegetation.
2. To pass from
perception to deception, or vice versa, within female parameters, but from
conception to reception, or vice versa, within male parameters.
3. Just as the artist perceives objects through noumenal objectivity, so the writer (the dramatist)
deceives objects through phenomenal objectivity.
4. Just as the sculptor conceives subjects
through phenomenal subjectivity, so the musician receives subjects through noumenal subjectivity.
5. As a rule, females
are disposed to form (in ratios of most and/or more particles) to a greater extent
than to content, whereas males are disposed to content (in ratios of more
and/or most wavicles) to a greater extent than to
form.
6. One can no more have form without content
than content without form, but the ratio of the one to the other will determine
to what extent the object or subject is either apparent or essential or,
failing that, quantitative or qualitative.
7. That which is objective, being female, will
always have a greater overall ratio of form to content, whereas that which is
subjective, being male, will have a greater overall ratio of content to form.
8. Form is something one either
expresses (if noumenal) or compresses (if
phenomenal), while content is something one either depresses (if phenomenal) or
impresses (if noumenal).
9. Expression stands to impression as particles
to wavicles in Space and Time, while compression
stands to depression as particles to wavicles in
Volume and
10. The artist expresses fire (paint) and the
writer compresses water (ink), while the sculptor depresses vegetation (clay)
and the musician impresses air (notes).
11. In expressing fire,
the artist represses air, while the musician, in impressing air, represses
fire.
12. In compressing water,
the writer represses vegetation, while the sculptor, in depressing vegetation,
represses water.
13. One represses that
which is not germane to one's particular field of creativity, whether in noumenal terms 'up above' or in phenomenal terms 'down
below'.
14. Repression is therefore a crucial aspect of
sustained commitment to any given art form, since it is only by repressing that
which is contrary to one's preferred medium of creativity that one can persist
in it at all.
15. Likewise the Devil represses God in order to
express fire, while God represses the Devil in order to impress air.
16. In similar fashion,
woman represses man in order to compress water, while man represses woman in
order to depress vegetation.
17. Expression and compression are both objective
dispositions, while depression and impression are their subjective
counterparts.
18. Fire is the most expressive of elements and air the most impressive, just as science is the most
expressive of disciplines and religion the most impressive.
19. Water is the most compressive of elements and
vegetation the most depressive, just as politics is the most compressive of
disciplines and economics the most depressive.
20. Females generally have greater expressive
and/or compressive powers than males, just as males generally have greater
depressive and/or impressive powers than females.
21. Dresses express the soul and skirts compress
the id (instinct), whereas trousers depress the intellect (knowledge-forming
faculty) and zippersuits impress the spirit.
22. Mind can be expressive, compressive,
depressive, or impressive, because mind is a composite of emotions, dreams,
thoughts, and feelings, some or most of which are repressed according to the
innate disposition of the individual person and his particular circumstances at
any given time.
23. A person is not born to be emotional, dreamy,
thoughtful, or aware in equal measure, but to develop one or another of the
elemental components according to her/his predisposition.
24. That is why,
generally speaking, females are more emotional and dreamy than males, while
males are correspondingly more thoughtful and spiritual than females.
25. Attempts to squeeze everybody into a general
mishmash of elemental aptitudes, on the basis of gender equality, are foredoomed to failure.
26. Attempts to treat females and males as equals,
whether in relation to noumenal or phenomenal
criteria or, indeed, a cross between the two, flies in the face of what unnature and nature have ordained from the outset.
27. For females are unnatural
according to the extent, following free will, of their objectivity, whereas
males are natural according to the extent, following determinism, of their
subjectivity.
28. One of the main reasons why females are
forever resorting to cosmetics and other forms of artificial make-up ... is
that they are fundamentally unnatural, and hence ranged against nature.
29. Nature begins in vegetation and ends in air
(supernaturally). That, by contrast,
which begins in fire and ends in water is unnatural.
30. Art and literature are both unnatural art
forms, which are largely conditioned (expressively and compressively) by
unconscious processes.
31. By contrast, sculpture and music, being
natural art forms, are largely conditioned
(depressively and impressively) by conscious processes.
32. Like females, art and
literature reflect a greater degree of free will (in objectivity) than natural
determinism, since free will stems from an unnatural precondition as an
expression and/or compression of unconsciousness.
33. Like males, sculpture
and music reflect a greater degree of natural determinism (in subjectivity)
than free will, since determinism stems from a natural precondition as a
depression and/or impression of consciousness.
34. Of course, what I have just contended applies
to each of the Arts in their per se manifestations, not
necessarily to their 'bovaryized' manifestations to
anything like (if at all) the same extent.
35. As a writer, I have to admit that my own
preferred medium, viz. aphoristic philosophy, is anything but a per se
manifestation of literature but, rather, a 'bovaryization'
of it that, being concerned principally with essential content, intimates, in
quasi-idealistic vein, of musical idealism.
36. The literary per se is,
of course, drama, wherein the tongue is in its watery element in heathenistic fashion, dominating the 'vegetative' novel and
consigning to peripheral status the 'fiery' poem and the 'airy' essay.
37. That which is aphoristic, as here, is
effectively 'beyond the pale' of the sort of heathenistic
society and/or system in which tongue-based drama flourishes, being, to all
intents and purposes, morally at the top of a literary hierarchy in which both
fiction and drama have subordinate places in relation to vegetative and watery
modes of literary sensibility.
38. In general terms, that which is rooted in
sensuality is Protestant and, hence, at best pseudo-Christian, whereas that
which is centred in sensibility is Catholic, and hence properly Christian.
CYCLE SEVEN
1. To contrast the
expression of emotion through perceptions with the reception of impressions
through awareness, as one would contrast fire with air, or metachemical
devility with metaphysical divinity.
2. To contrast the
compression of instinct through deceptions with the conception of depressions
through intellect, as one would contrast water with vegetation, or chemical
femininity with physical masculinity.
3. Females flatter to deceive, falling back from
chemical femininity to metachemical devility, wherein emotional expression has its perceptual
throne.
4. Males flatter to conceive, rising up from
physical masculinity to metaphysical divinity, wherein spiritual impression has
its receptual throne.
5. People are, to a large
extent, reflections of the type of society and/or system in which they live,
which conditions their psychology accordingly.
6. British and, in particular, English
psychology is significantly conditioned by the heathenistic
criteria which accrue to the retention of a system in which water and fire
exist above vegetation in what amounts to an inverted triangular structure
whose dominating elements are female.
7. It is for this reason that the generality of
Englishmen, superficially identified with vegetation 'down below' at the base
of the inverted triangle, are especially vulnerable to denigratory
abuse from females, whose watery and fiery bias 'rides high', in heathenistic freedom, at their expense.
8. It is hard to imagine males being held in such
contempt in Catholic countries, but in Britain males are very much under a denigratory cosh from females who, instead of being 'pegged
down' to feminine sensibility, are granted too much freedom, in due heathenistic fashion, and express it in no uncertain terms.
9. Freedom is really the heathenistic
battle-cry of female-dominated societies, since females have most to gain from
it and males most to lose, as the degree to which they are held in contempt by
'free women' should adequately confirm.
10. As victims of crude
denigration, males naturally feel a strong resentment towards females in
countries like Britain, and will more easily resort to anti-feminine expletives
in consequence of their hurt.
11. Romance or romanticism is virtually impossible
in a heathenistic or protestant society, because
masculine resentment against denigratory abuse from
females is so strong, that the emotional positivity
necessary to any romantic attitude towards women is demonstrably lacking, in
consequence of which males enter into negative or unloving relationships with
females that are characteristic of promiscuity or 'free love' or 'one-night
stands'.
12. The importance attached to contraception in
13. Catholic males are less likely to be
resentfully disdainful of (catholic) females in view of the extent to which the
latter are 'pegged down' to a pseudo-Heathen/quasi-Christian deference to men
through Marianism, and are therefore less likely to
be denigratory towards them than their Protestant
counterparts.
14. In fact, the usual anti-male denigration of
'shit' would be irrelevant to the Catholic male, since cerebral vegetation
rises above uterine water as intellectual sensibility above instinctual
sensibility, and one is less likely, as a woman, to denigrate that which is
effectively 'above one', in Christian vein, as 'bullshit', than to denigrate
that which is effectively 'beneath one', in heathenistic
fashion, as 'cowshit'.
15. Conversely, one is less likely, as a male, to
resentfully denounce women when they are effectively 'beneath one', in
quasi-Christian vein, as 'bullpiss', than when they
are effectively 'above one', in heathenistic fashion,
as either 'cowpiss' or 'cowpuss'
(though the latter will more usually be directed against the Catholic or, at
any rate, Celtic threat of 'bullgas' rather than at
Anglican pseudo-Christians, since its correspondence is rather more subfeminine, and hence antispiritual,
than feminine, and hence anti-intellectual, so that anything recognizably supermasculine will be perceived as a potential threat to
its power-base in the inverted triangle).
16. Be that as it may, few Protestant or British
women will bother to make the distinction, noted above, between 'cowshit' and 'bullshit', but will simply denigrate men in
terms of 'shit', which is effectively to lump them all together, in protestant
fashion, as 'cowshit'.
17. Yet one can only be denigratory
from a heathenistic vantage-point in 'cowpiss' towards what is perceived, rightly or wrongly, as
being vulnerable to such abuse, which obviously excludes the more vegetative
masculinity of that which, corresponding to 'bullshit', lies beyond the
Protestant's triangular pale, in what amounts to a sensible elevation over the
sensible mode of femininity.
18. One cannot be denigratory,
in such anti-masculine fashion, to Catholic males, although the Irish Catholic
male unfortunate enough to live in England may well be subject to heathenistic abuse the same as any other male, and have to
live with the unenviable consequences, including a diminution of romanticism
vis-à-vis the opposite sex.
19. In Ireland, on the other hand, one could be
forgiven for imagining the contrary, since quasi-Christian deference by women
towards the properly Christian male will make for a healthier overall
situation, in which there may well be more mutual admiration and respect than
would otherwise be possible.
20. But in England, by contrast, the
Anglo-Catholic or pseudo-Christian 'fall guy' will continue to be the butt of
female denigration in the manner described, and his attitude towards the
generality of women will reflect his grievance in relation to the heathenistic system that, through Protestantism-proper,
viz. Puritanism in water and Dissenterism in fire,
grants the female the sort of antichristic and/or antispiritual elevation over the male which makes for such
an unhappy psychology, a psychology, alas, which is so pervasive, in latter-day
England, that one begins to expect the worst every time one comes into public
contact with both men and women alike, the one given to 'cunt'
and the other to 'shit' in what amounts to a vicious circle of denigratory cynicism.
21. Frankly, people are conditioned by the system
in which they live, and if the system is bad and heathenistic
to begin with, then one can't very well expect the majority of people to be
much better. Their negative psychology
can only be ended with the dawn of a new system, one necessarily more sensible
in structure.
CYCLE EIGHT
1. Someone told, in heathenistic
fashion, to 'fuck off' is the subject of an anti-masculine form of sexist abuse
whose origins can only be feminine and thus affiliated, amongst other things,
to Protestant nonconformism, particularly, I would
argue, with regard to the watery realm of Puritanism.
2. Conversely, someone told to 'sod off' and/or
'piss off' is the subject of an anti-feminine form of sexist abuse whose
origins can only be masculine and thus affiliated, willy-nilly, to the
vegetative realm of Anglicanism.
3. The sort of person who gets 'pissed off'
about something is quite the reverse of one whose preferred term of reference
is 'browned off'. The former is likely
to be Anglican and the latter Puritan, since we are dealing with masculine and
feminine, vegetative and watery, alternatives in regard to 'shit' and 'piss'.
4. It is highly unusual for people to verbally
denigrate one another in terms of 'jerk off' and 'snog
off', since such terms of abuse would not easily fit into the sort of
phenomenal framework which characterizes Western and, in particular, Protestant
civilization, being, if anything, too noumenal for
people who only have a tangential relationship, as a rule, with fire and air.
5. Yet if such verbal denigrations as 'jerk off'
and 'snog off' are far less characteristic of
lower-class heathenistic mentalities than derogatory
recourse to admonitions like 'fuck off' and 'sod off' and/or 'piss off', it
cannot be said that the use of denigratory terms like
'jerk' and/or 'wanker' on the one hand, and 'bum'
and/or 'tramp' on the other is unheard of, particularly, I would argue, in
connection with a sort of mini-transcendentalist/fundamentalist rivalry between
Catholic and Protestant extremists.
6. Be that as it may, most if not all terms of
abuse, whether verbally intended or otherwise, are traceable to the heathenistic antagonisms which, in time-honoured Protestant
fashion, pit women against men and men against women ... to the detriment,
especially, of men, many of whom will be 'bent' away from their masculine
gender to a degree which makes them less pseudo-masculine, in Anglicanism, than
quasi-feminine/subfeminine and, hence, either
Puritanical or Dissenteresque.
7. The man who is 'shit' to the heathenistic woman and/or 'bent man' may well be disposed
to regard his denigrator as someone who, exposing herself as a 'cunt' and/or 'sod', ought to 'piss off'.
8. Conversely, the woman and/or 'bent man' who
is a 'cunt' to the pseudo-Christian male will be
disposed to regarding her detractor as someone who, exposing himself as a
'prick', ought to 'fuck off'.
9. In neither case is there any mutual
admiration or respect, but only a belittling of the opposite sex or of those
who, being recognizably 'bent', have 'sold out' to the opposite sex for
apparent gain or are otherwise identifiable with it because of their ethnic
disposition, etc.
10. Even the pseudo-masculine male may well be
jealous of the more genuinely masculine male and be disposed, in consequence,
to disparage him as a 'nut' or a 'bum', since pseudo-masculinity relates less
to 'bullshit' than to 'cowshit', and cannot allow
itself to identify with a Roman Catholic position in consequence of the degree
to which it is beholden, in pseudo-Christian fashion, to the hegemony of
heathenism, obliged to take whatever 'cowpiss' and/or
'cowpuss' the latter decides to inflict upon it in
the interests of so-called Protestant solidarity.
11. Such 'solidarity' really amounts to little
more than a mutually disrespectful society governed by heathen tensions which
constantly war on one another, even as their perpetrators turn against outsiders
with a view to disparaging them for being different, e.g. Christian.
12. It is doubtful that 'outsiders' could be
included in such a society and/or system, since the inverted triangle is
exclusive of anything Christian, which, in any case, would be incompatible with
it.
13. Only the democratic dismantling of such an
exclusive system could free the majority of its victims for inclusion within a
better system, one necessarily non-triangular in structure. But such an inclusion cannot come about vis-à-vis
Catholic alternatives to the Protestant system, since Catholicism by itself
would not amount to anything new, least of all in Ireland where, in any case,
it tends to assume a Marian bias on account of its association with Romanism.
14. What is needed is a sort of Superchristian New Order, in which there will be neither
Catholics nor Protestants but only Social Transcendentalists, or people, in
other words, who relate to the Centre, the concept and, one day hopefully
context, of religious sovereignty for those who democratically opt for it if
and when the opportunity finally comes to pass.
CYCLE NINE
1. The Superchristian New Order referred to above would be beyond
anything Christian, including Orthodox and Celtic alternatives to the Roman
Catholic mode of Christianity that typifies official
2. One could argue, in very general terms, that
the watery approach of the New Purgatory amounted to a sort of Super-romanism; that the vegetative approach of the New Earth
amounted to a sort of Super-orthodoxy (Russian); and that the airy approach of
the New Heaven amounted to a sort of Super-radicalism. For the triadic structure of the Social
Transcendentalist Beyond would be more than just a new Romanism, since traditionally
this mode of Catholicism tends to reflect a Marian and, thus, watery bias, in
keeping with its Italian origins (whilst also deferring, to some extent, to the
rainy climate of Ireland).
3. Because Social Transcendentalism is syncretic, it should provide adequate watery sensibility
for those who, as Puritans, had been more partial to watery sensuality, viz. to
the tongue than to the womb, and therefore would profit from a sensible
alternative to their heathenistic traditions, such as
the bottom tier of our projected triadic Beyond should reflect in
pseudo-humanistic/quasi-nonconformist terms.
4. Likewise, the syncretism of Social
Transcendentalism should provide adequate vegetative sensibility for those who,
as Anglicans, had been more partial to vegetative sensuality, viz. to the
phallus than to the brain, and therefore would profit from a sensible
alternative to their pseudo-Christian traditions, such as the second tier of
our projected triadic Beyond should reflect in super-nonconformist terms.
5. Finally, because of the syncretic
nature of Social Transcendentalism, there should be adequate provision of airy
sensibility for those who, as Catholics, had been more partial to airy
sensuality, viz. to the ears than to the lungs, and therefore would profit from
a sensible alternative to their sub-transcendental traditions, such that the
third (and highest) tier of our projected triadic Beyond should reflect in
super-transcendental terms.
6. Of course, I am assuming that most Irish
Catholic males are effectively, if not literally, more partial to Celtic Church
airiness than to Roman Catholic wateriness, in keeping with the Celtic bias
towards idealism. Marianism
may have officially prevailed, but the best examples of Gaelic culture reflect,
I have argued, a more Celtic disposition that transcends the Italianate
parameters of the Roman Catholic Church - as, for example, with regard to Camogie, Gaelic Football, and Hurling, the latter of which,
being more idealistic, is unquestionably the highest.
7. But it is a highness
that could be identified, through cultural extrapolation, with a subsection of
Celtic-Church Radicalism, not to a
8. Such an idealistic integrity could just as
easily fit into the Social Transcendentalist top tier of our projected triadic
Beyond, except that, being super-transcendental, it would require indoor
transmutations of each game, in keeping with its sensible bias.
9. Likewise, Association Football could be
transmuted upwards, as Anglicans opted for the sensible alternative to the
flesh, thereby passing to the second tier of our projected triadic Beyond,
while, down below in the first or bottom tier, an indoor transmutation of Rugby
Union and/or League would allow Puritans to accommodate themselves to Social
Transcendentalism on necessarily sensible terms having more to do with water
than with either vegetation (second tier) or air (top tier).
10. Thus the triadic Beyond would not be a
structure extrapolated out from Celtic Catholicism, in which indoor versions of
Camogie, Gaelic Football, and Hurling were the sole
sporting commitments, but a structure that also allowed for transmutations of
Association Football and Rugby Union and/or League, in keeping with its
broadly-based extrapolation from Christian and, indeed, pseudo-Christian and
even heathenistic precedence.
11. Social Transcendentalism is not Roman
Catholicism or any other mode of Catholicism in a new and more radical
guise. It is a syncretic
religion that draws from a variety of traditions and seeks not only to
transmute them but to transcend them as the People are democratically led to
transcendentalism through the assumption of religious sovereignty and thereby
rendered deferential, either directly (above) or indirectly (below), to the
leadership of what is properly divine.
12. At the end of the day, there will be not just
a New Heaven of supermasculine idealists, but a New
Earth and a New Purgatory for the more pervasively masculine and feminine
elements below, each of whom will likewise have subsections relative to their
respective tiers which should allow, in addition to the representative
subsection, for 'quasi' manifestations of the prevailing bias of each of the
other tiers, thereby enabling at least some form of transcendentalism, nonconformism, and humanism to co-exist on any tier,
irrespective of the presiding element.
13. In such fashion, no tier will be deprived of
anything, and every tier will have some idea of what characterizes the
principal religious commitments of those tiers either above (if applicable) or
beneath (if applicable) their own.
14. Movement from one subsection to another, and
even from one tier to another, might also, in the course of time, prove
possible, subject, however, to mutual approval between the person seeking to
move and the subsection and/or tier to which he/she seeks admittance. There may also, in exceptional cases, be the
possibility of having to move from one subsection to another, or even from one
tier to another, due to misconduct or because of ethnic unsuitability.
15. It is to be assumed,
however, that, to begin with and for the foreseeable future, the bottom tier
would be peopled by persons of Puritan background, the middle tier by persons
of Anglican background, and the top tier by persons of Catholic background
(including Roman Catholic as well as
16. Frankly, all people are a mixture, in one
degree or another, of sensuality and sensibility, since one cannot have
sensuality without sensibility, or vice versa.
Some persons are more sensual than others in one way or another, and
other persons more sensible than others in one way or another, but no-one, not
even these days, would be entirely sensual or sensible.
17. To some extent, the ratio of sensuality to
sensibility or of sensibility to sensuality is a personal thing, having to do
with ancestry, gender, upbringing, intelligence, and so on, but there is also
an extent to which impersonal factors like climate and environment play a
significant role in determining the relationship of the one to the other.
18. I can conceive, broadly, of a paganistic external, or outdoor, age being one in which the
ratio of sensuality to sensibility favours (in 'once-born' terms) sensuality by
at least 3:1, while the subsequent ensuing of a Christian dualistic age,
balanced between external and internal, would suggest the likelihood of
sensuality and sensibility and/or sensibility and sensuality squaring up at
2:2. Finally, it seems to me that the supersession of such a dualistic age by a transcendental
internal, or indoor, age would alter the ratio of sensuality to sensibility or,
rather, of sensibility to sensuality (in fully 're-born' terms) to one of 3:1,
so that we had a situation the reverse of the pagan age of predominant
externality.
19. In such a transcendental age, one could expect
more sensibility than sensuality, since it would be reflective of the interiorization of civilization and signify the
culmination-point of human evolution, a culmination that could only portend
further modification of the ratio (though not its elimination), as post-human
criteria came increasingly to the fore in the course of 'millennial' progress.
CYCLE TEN
1. So long as
sensuality predominates over sensibility, life will be dominated, in
'once-born' terms, by female criteria. Only
the preponderance of sensibility over sensuality can make for a situation in
which male criteria are hegemonic in due 're-born'
terms.
2. The female is, by
and large, more impersonal than personal in her overall stance before life,
since she is characterized by objective tendencies to a greater extent than by
subjective ones, and the objective favours the impersonal to a greater extent
than the personal, albeit the latter still applies.
3. Climatic and environmental criteria, being
fundamentally impersonal, are generally closer to the female aspect of life
than to the male one, and it is for this reason that they tie-in with
biological conditioning as a contributory factor to free will as opposed to
natural determinism.
4. Urban societies are more the product of free
will than of natural determinism, since they are characterized by impersonal
factors to a greater extent than by personal ones, in view of their
fundamentally objective character.
5. The female side of
life is viciously competitive in the individualism of noumenal
objectivity but virtuously competitive in the individualism of phenomenal
objectivity, the former having a sartorial correlation with dresses and the
latter with skirts.
6. The male side of
life is viciously co-operative in the collectivism of phenomenal subjectivity
but virtuously co-operative in the collectivism of noumenal
subjectivity, the former having a sartorial correlation with trousers and the
latter with zippersuits.
7. Universities, being
impersonal institutions, are rooted in the individualism of noumenal
objectivity, and are thus fundamentally viciously competitive.
8. Universities have more in common, at bottom,
with the cosmic Universe than ever they do with karmic universalism, and are
thus fundamentally evil (metachemical).
9. Many of the 'best minds' do not go to
university, will not have a degree or a doctorate, and have never worn, nor are
ever likely to wear, a 'cap and gown'.
10. A person who was highly literate would be
unlikely also to consider himself highly numerate,
since the one tends to marginalize the other, as, to all intents and purposes,
do God and the Devil.
11. Numbers, being objectively impersonal, have
more in common with magic than ever they do with mysticism. In fact, numbers are the chief tools of
science, the means whereby it strives to comprehend and dominate matter.
12. That which, as religion, strives to liberate
from matter ... uses words rather than numbers as its principal vehicle for the
attainment of enlightenment, which, as holy persons will know, transcends even
'the word'.
13. Numbers end in the feminine, whereas words
begin in the masculine, having their foundations, so to speak, in vegetative
subjectivity.
14. That which is beyond
evil and good is also, in some sense, beyond numbers, since numbers would tie
one to the Devil ... of noumenal objectivity, and
thus preclude one's liberation from matter to spirit.
15. When religion is pseudo and thus occult, based
in ocular culture, it relies heavily on numbers, availing of them to bewitch
and enslave the morally ignorant in the interests of hegemonic materialism.
16. A person who prides himself on being highly
numerate could never be highly moral, much less highly literate. Rather, he is likely to be one who takes the
Devil's dominion for granted, his soul aflame with fiery evil.
17. Evil is only in its per se,
or most authentic, manifestation in cruelty, which is unequivocally fiery. In perversity it is quasi-watery, and hence 'once
bovaryized'; in obscenity it is quasi-vegetative, and
hence 'twice bovaryized'; and in depravity it is
quasi-airy, and hence 'thrice bovaryized'.
18. Therefore evil is only in its per se
manifestation scientifically, in science; for where its political, economic,
and religious 'bovaryizations' are concerned, it is
less purely evil in proportion as its fieriness is compromised by atomic
subdivisions having a structural correlation with water, vegetation, and air,
albeit from a necessarily fiery point of view.
19. Hence molecular-particle, molecular-wavicle, and elemental-wavicle 'bovaryizations', respectively, of what, in its per se
manifestation, will have an elemental-particle structural integrity in which
the metachemical element of the photon and/or photino of space-time objectivity reflects a condition of
most particle/least wavicle in due scientific
fashion.
20. Whatever the prevailing pattern of metachemical aspiration, the only result is to affirm the
Devil's science, politics, economics, and religion, the latter of which,
relying heavily on numbers, will be occult, and the object, in consequence, of
depravity.
21. Where genuine or, at any rate, non-occult
religion is concerned, it is better that the Devil's art form, viz. painting,
should be 'taken over' and rendered accountable to a morally spiritual
directive ... than be left to its own devices in unequivocally pagan terms,
since that which one cannot get rid of must be bent to the service of truth,
God, Heaven, etc., as a point of principle.
22. With the decline of religious control of art,
following the decline of the religion which controlled it, it is inevitable
that art will cease being the 'handmaiden of religion' and revert, instead, to
itself, which is to say, to serving the Devil rather than God (no matter how
paradoxically) in what amounts to a paganistic
affirmation of fiery freedom in due noumenally
objective fashion.
23. From having been bent
away from its fiery appearance even to a depiction, necessarily symbolical, of
airy essence, art, released from religious control, reverts to a condition of paganistic freedom which is commensurate with
'art-for-art's-sake' and an affirmation, in consequence, of the Devil's superfeminine, and hence super-unnatural/
super-unconscious, rule.
24. This process attains to a veritable apotheosis
with so-called abstract art, the pure materialism of which takes painting to
the borders of the contemporary context of light art, whereby the Devil
achieves a truly modern rather than simply decadent (in relation to painterly
tradition) presentation, commensurate with an unequivocal expression of noumenal objectivity in the freest possible form of
cultural barbarism.
CYCLE ELEVEN
1. One should distinguish the cultural barbarity
of art (including painting) from the cultural civility of literature, and each
of these female art forms from the natural culture of sculpture and the
cultural (or subnatural-to-supernatural) culture of
music, both of which are comparatively male art forms, or art forms the overall
integrity of which is rather more subjective than objective.
2. Art, literature, sculpture, and music,
corresponding in elemental terms to fire, water, vegetation, and air, stand in
a shadowy relationship to science, politics, economics, and religion, since,
although a correlation indubitably exists, it is rather one between premise and
conclusion, precondition and resolution.
3. In fact, it is safe to say that without art,
there would be no science, without literature no politics, without sculpture no
economics, and without music no religion.
4. A barbarous people, dominated by fire, will
be scientific; a civilized people, governed by water, will be political; a
natural people, represented by vegetation, will be economic; and a cultural
people, led by air, will be religious.
5. Art will especially flourish under barbarism,
literature under civilization, sculpture under nature, and music under culture.
6. Art uses barbarous means (paint) to
illustrate science, literature uses civilized means (ink) to illustrate
politics, sculpture uses natural means (clay) to illustrate economics, and
music uses cultural means (notes) to illustrate religion.
7. Science is always beyond
art, just as politics is always beyond literature, economics always beyond
sculpture, and religion always beyond music.
8. One can exemplify fire through art, but only
science can amplify it, using the diabolic element par
excellence directly.
9. Likewise, one can exemplify water through
literature, but only politics can amplify it, using the feminine element par
excellence directly.
10. Similarly, one can exemplify vegetation
through sculpture, but only economics can amplify it, using the masculine
element par excellence directly.
11. Finally, one can exemplify air through music,
but only religion can amplify it, using the divine element par
excellence directly.
12. The positive
exemplification of fire through art is called beauty, and beauty is an apparent
shortfall from love.
13. The positive
exemplification of water through literature is called strength, and strength is
a quantitative shortfall from pride.
14. The positive
exemplification of vegetation through sculpture is called knowledge, and
knowledge is a quantitative shortfall from pleasure.
15. The positive
exemplification of air through music is called truth, and truth is an apparent
shortfall from joy.
16. Art may serve, when positive, to exemplify
beauty, but only science can serve to amplify love, its essential resolution.
17. Literature may serve, when positive, to
exemplify strength, but only politics can serve to amplify pride, its
qualitative resolution.
18. Sculpture may serve, when positive, to
exemplify knowledge, but only economics can serve to amplify pleasure, its
qualitative resolution.
19. Music may serve, when positive, to exemplify
truth, but only religion can serve to amplify joy, its essential resolution.
20. The relationship of
art, literature, sculpture, and music to their respective elements is accordingly
indirect, whereas the relationship of science, politics, economics, and
religion to their respective elements is direct.
21. The 'cultural' disciplines utilize fire,
water, vegetation, and air indirectly, through their various media of
presentation, whereas the 'natural' disciplines utilize these same elements
directly - to greater effect.
22. The 'cultural' disciplines exemplify the
particle aspect of any given subatomic element, whereas the 'natural'
disciplines tend to amplify its wavicle aspect.
23. Hence although the utilization of fire is
barbarous in both art (paint) and science (Bunsen burner, etc.), it is
indirectly barbarous in the one case and directly so in the other.
24. Although the utilization of water is civilized
in both literature (ink) and politics (speech), it is indirectly civilized in
the one case and directly so in the other.
25. Although the utilization of vegetation is
natural in both sculpture (clay) and economics (produce), it is indirectly
natural in the one case and directly so in the other.
26. Although the utilization of air is cultural in
both music (notation) and religion (meditation), it is indirectly cultural in
the one case and directly so in the other.
27. Art, in the broadest sense, can never be a substitute
for life, but only a guide to living it more fully.
28. Neither, on account of its illustrative
nature, is art an obstacle to life but, rather, a 'cultural' precondition, in
disciplinary vein, of that fuller commitment to life which, being equally if
not more disciplined, is commensurate with civilization in the broadest
possible sense, a sense antithetical to or, at any rate, distinct from
savagery.
CYCLE TWELVE
1. The Arts, considered
together, are important, but they are not all-important, and should not be
regarded or treated as an end-in-itself.
2. Unfortunately, in the West (and England in
particular), it is all-too-easy, under materialistic pressures, to exaggerate
the importance of one or another of the Arts, in view of the female bias that
both historically and contemporaneously tends to result in the predominance of
particles over wavicles, whether in sensuality or in
sensibility or, indeed, a paradoxical combination of both.
3. Small wonder if, with the decline of
traditional faith, this process has been taken to a point where only the
particle, or apparent/quantitative side of things, counts for anything, as the
qualitative/essential side, corresponding to the wavicle,
is squeezed out.
4. But illustration is of little value without
something to illustrate, something more than the tools of illustration itself,
and the Arts become less meaningful in proportion to the degree of estrangement
from that which they were intended to serve, be it science, politics,
economics, or religion.
5. Ultimately, no art form can survive for long
without a correlative discipline to illustrate.
Nor, by a converse token, can the absence or withdrawal of art from
those disciplines which directly avail of fire, water, vegetation, and air be
particularly beneficial to them.
6. Science, politics, economics, and religion
cannot exist within a vacuum, but require a certain
degree of illustrative exemplification if they are to be both fully
intelligible and broadly accessible to society in general.
7. Such exemplification will, in a sensibly-run
subjectively-biased society, underline rather than threaten the significance of
each of the direct disciplines, since, depending on the bias of the particular
civilization, it is science, politics, economics, or religion which should take
precedence in the conduct of that civilization's internal affairs.
8. If this has not always been the case in the
West, it has more usually been so in the East, particularly with regard to
religion traditionally, but also with regard to economics and politics in no
small measure.
9. For it is easier in a male-biased, subjective
society to grant precedence to cultural amplification than to cultural
exemplification, and the result will be far more conducive to experience of the
wavicle side of life than to endurance of its
particle side.
10. Whether the West can ever become the East or
vice versa, is a moot point. Fundamentally, the world is divisible, in
elemental terms, not only between East and West but also, if less characteristically
these days, between North and South, and it must remain doubtful that regional
differences could ever be entirely overcome, even with recourse to a growing
assembly of technological stratagems aimed effectively, if not specifically, at
a more homogeneous end.
11. But a hierarchy of moral priorities, based on
sound logical procedures, is possible, at least theoretically, and there is no
reason to suppose that some practical accommodation of it would be impossible
to sustain on a global basis.
12. The West may not be the East, but the world is
becoming an increasingly smaller place in which interaction between its various
hemispheres is slowly ironing out age-old differences, and bringing peoples
closer together on more than simply physical terms.
13. In another hundred years, this process will be
so much more advanced ... that what was thought impossible will no longer be
so, as the West and the East gradually blend into one vast civilization that,
coupled to the North and the South, will be able to respect, if with differing
emphases, the same philosophy and even religion.
14. For, ultimately, there can be only one
philosophy, one cultural illustration of it, and, more importantly, one
religion, since truth is not beauty, strength, or knowledge, even if beautiful,
strong, and knowledgeable manifestations of truth will co-exist, in one form or
another, with true truth, the pure truth that affirms, through transcendental
meditation, the inner metaphysical will as the means whereby the inner metaphysical
self may achieve union with the inner metaphysical spirit and become not merely
pure, but joyfully universalized through superconscious
transcendence.
CYCLE THIRTEEN
1. Since I have been discussing the Arts quite a
lot in this text, and since the above references to art, literature, sculpture,
and music are intended to apply primarily to their per se
manifestations, I should now like to qualify that undertaking in relation to
each art form treated separately, beginning with art itself.
2. Thus I intend to divide art, conceived in
more or less traditional terms, into oil painting, water colouring, pastel
shading, and charcoal drawing, maintaining not only, as before, that an
elemental correlation exists between art and fire, but that oil painting, approximating
to fiery fire, is the per se of art, and hence that branch of it
which most corresponds to science.
3. Following which, we may conceive of water
colouring as approximating to watery fire in what amounts to a quasi-political
mode of art, pastel shading as approximating to vegetative fire in what amounts
to a quasi-economic mode of art, and charcoal drawing as approximating to airy
fire in what amounts to a quasi-religious mode of art.
4. Hence art provides us, in these four fiery
options, with distinctions between a metachemical per se, corresponding to oil painting, and three degrees
of metachemical 'bovaryization',
from water colouring and pastel shading to charcoal drawing.
5. The metachemical per se of
art (oil painting) corresponds to scientific science, the quasi-chemical 'bovaryization' of art (water colouring) corresponds to
political science, the quasi-physical 'bovaryization'
of art (pastel shading) corresponds to economic science, and the quasi-metaphysical
'bovaryization' of art (charcoal drawing) corresponds
to religious science.
6. In all four cases
cited above, we are concerned with a fiery, and hence fundamentally barbarous,
approach to 'cultural' illustration which, being scientific, has a space-time
correlation in keeping with its metachemical basis,
through photon-photino appearances, in noumenal objectivity.
7. Likewise, literature can be divided into
poetry, drama, fiction, and philosophy, and it is my contention that not only
does an elemental correlation exist between literature and water, but that
drama, corresponding to watery water (speech) is the per se
of literature, and hence that branch of it which most corresponds to politics.
8. Following which, we may conceive of poetry as
approximating to fiery water in what amounts to a quasi-scientific mode of
literature, philosophy as approximating to airy water in what amounts to a
quasi-religious mode of literature, and fiction as approximating to vegetative
water in what amounts to a quasi-economic mode of literature.
9. Hence literature provides us, in these four
watery options, with distinctions between a chemical per se,
corresponding to drama, and three kinds of chemical 'bovaryization',
from poetry and philosophy to fiction.
10. The chemical per se
of literature (drama) corresponds to political politics, the quasi-metachemical 'bovaryization' of
literature (poetry) corresponds to scientific politics, the quasi-metaphysical
'bovaryization' of literature (philosophy)
corresponds to religious politics, and the quasi-physical 'bovaryization'
of literature (fiction) corresponds to economic politics.
11. In all four cases
cited above, we are concerned with a watery, and hence fundamentally civilized,
approach to 'cultural' illustration which, being political, has a volume-mass
correlation in keeping with its chemical basis, through electron-electrino (conventional) and/or positron-positrino (radical) quantities, in phenomenal objectivity.
12. Similarly, sculpture can be divided into reliefs, busts, figures, and carvings, and it is my
contention that not only does an elemental correlation exist between sculpture
and vegetation (earth), but that the figurative, approximating to vegetative
vegetation, is the per se of sculpture, and hence that branch of it which most
corresponds to economics.
13. Following which, we may conceive of carvings
as approximating to airy vegetation in what amounts to a quasi-religious mode
of sculpture, reliefs as approximating to fiery
vegetation in what amounts to a quasi-scientific mode of sculpture, and busts
as approximating to watery vegetation in what amounts to a quasi-political mode
of sculpture.
14. Hence sculpture provides us, in these four
vegetative options, with distinctions between a physical per se,
corresponding to the figurative, and three kinds of physical 'bovaryization', from carvings and reliefs
to busts.
15. The physical per se
of sculpture (figurative) corresponds to economic economics, the
quasi-metaphysical 'bovaryization' of sculpture
(carvings) corresponds to religious economics, the quasi-metachemical
'bovaryization' of sculpture (reliefs)
corresponds to scientific economics, and the quasi-chemical 'bovaryization' of sculpture (busts) corresponds to
political economics.
16. In all four cases cited above, we are
concerned with a vegetative, and hence fundamentally natural, approach to
'cultural' illustration which, being economic, has a mass-volume correlation in
keeping with its physical basis, through neutron-neutrino (conventional) and/or
deuteron-deuterino (radical) qualities, in phenomenal
subjectivity.
17. Finally, music can be divided into dance
(rhythm), vocal (melody), instrumental (harmony), and solo (pitch), and it is
my contention that not only does an elemental correlation exist between music
and air, but that pitchful solo, corresponding to
airy air, is the per se of music, and hence that branch of it which most
corresponds to religion.
18. Following which, we may conceive of harmonic
instrumental as approximating to vegetative air in what amounts to a
quasi-economic mode of music, melodic vocal as approximating to watery air in
what amounts to a quasi-political mode of music, and rhythmic dance as
approximating to fiery air in what amounts to a quasi-scientific mode of music.
19. Hence music provides us, in these four airy
options, with distinctions between a metaphysical per se, corresponding to pitchful
solo, and three degrees of metaphysical 'bovaryization',
from harmonic instrumental and melodic vocal to rhythmic dance.
20. The metaphysical per se
of music (pitchful solo) corresponds to religious
religion, the quasi-physical 'bovaryization' of music
(harmonic instrumental) corresponds to economic religion, the quasi-chemical 'bovaryization' of music (melodic vocal) corresponds to
political religion, and the quasi-metachemical 'bovaryization' of music (rhythmic dance) corresponds to
scientific religion.
21. In all four cases cited above, we are
concerned with an airy, and hence fundamentally cultural, approach to 'cultural'
illustration which, being religious, has a time-space correlation in keeping
with its metaphysical basis, through proton-protino
essences, in noumenal subjectivity.
CYCLE FOURTEEN
1. The noumenal
objectivity of space-time metachemistry contrasts
with the noumenal subjectivity of time-space
metaphysics ... as fire with air, or appearance with essence, or doing (acting)
with being, or the Devil/Hell with God/Heaven.
2. The phenomenal objectivity of volume-mass
chemistry contrasts with the phenomenal subjectivity of mass-volume physics ...
as water with vegetation, or quantity with quality, or giving with taking, or
woman/purgatory with man/earth.
3. Just as one achieves maximum action in
connection with fiery appearances, so the achievement of maximum being is only
possible in relation to airy essences.
4. Just as one achieves maximum giving in
connection with watery quantities, so the achievement of maximum taking is only
possible in relation to vegetative qualities.
5. The metachemical nature or, rather, unnature
of doing contrasts absolutely, within noumenal
parameters, with the metaphysical nature of being, as science with religion.
6. The chemical nature
or, rather, unnature of giving contrasts relatively,
within phenomenal parameters, with the physical nature of taking, as politics
with economics.
7. Both doing and giving, having objective
dispositions, exist on the female side of life as primary tendencies.
8. Both taking and being, having subjective dispositions,
exist on the male side of life as secondary tendencies.
9. As a rule, women
give to do, falling back, through phenomenal objectivity, upon fiery
appearances, which is their noumenal foundation.
10. As a rule, men take
to be, rising up, through phenomenal subjectivity, upon airy essences, which is
their noumenal resolution.
11. Both doing and being are high in relation to
giving and taking, since their elemental correspondence to fire and air makes
them noumenal, as on the planes of Space and Time.
12. Both giving and taking are low in relation to
doing and being, since their elemental correspondence to water and vegetation
makes them phenomenal, as on the planes of Volume and
13. That which, having a noumenal correlation, is high ... can be high either in
relation to the Devil/Hell or to God/Heaven, which is to say, in terms of
either metachemical appearances or metaphysical
essences, fire or air.
14. That which, having a phenomenal correlation,
is low ... can be low either in relation to woman/purgatory or to man/earth,
which is to say, in terms of either chemical
quantities or physical qualities, water or vegetation.
15. Highness proceeds metachemically,
through noumenal objectivity, in relation to doing,
and metaphysically, through noumenal subjectivity, in
relation to being.
16. Lowness proceeds chemically, through
phenomenal objectivity, in relation to giving, and physically, through
phenomenal subjectivity, in relation to taking.
17. There is the metachemical
highness, through space-time materialism (fire), of ugliness/hatred and
beauty/love in both external (spatial space) and internal (repetitive time)
contexts.
18. There is the
metaphysical highness, through time-space idealism (air), of falsity/woe and
truth/joy in both external (sequential time) and internal (spaced space)
contexts.
19. There is the chemical
lowness, through volume-mass realism (water), of weakness/humility and
strength/pride in both external (volumetric volume) and internal (massed mass)
contexts.
20. There is the physical lowness, through
mass-volume naturalism (vegetation), of ignorance/pain and knowledge/pleasure
in both external (massive mass) and internal (voluminous volume) contexts.
21. Metachemical
highness, having diabolic associations through fiery appearances, is the
highness of doing (acting), in which art and science express their rule.
22. Metaphysical highness, having divine
associations through airy essences, is the highness of being (experiencing), in
which music and religion impress their leadership.
23. Chemical lowness, having feminine associations
through watery quantities, is the lowness of giving (sacrificing), in which
literature and politics compress their governance.
24. Physical lowness, having masculine
associations through vegetative qualities, is the lowness of taking
(receiving), in which sculpture and economics depress their representativeness.
25. The chemical falls
back on the metachemical, as woman on the Devil, just
as, conversely, the physical rises up towards the metaphysical, as man towards
God.
26. Hence, in disciplinary terms, there is a
gender-conditioned tendency for literature to fall back on art, and for
politics to fall back on science.
27. Likewise, there is a gender-conditioned
tendency, in disciplinary terms, for sculpture to rise up towards music, and
for economics to rise up towards religion.
28. That which falls back on the Devil/Hell cannot
be expected to reach an accommodation with God/Heaven ... except to the limited
extent that it is inhibited from falling back on the Devil/Hell and
simultaneously rendered indirectly deferential, from an inferior position, to
God/Heaven.
29. As I have sought to
prove, both art and science, using barbarous means, affirm, when 'true' to
their respective vocations, the fiery rule of doing.
30. Likewise, both literature and politics, using
civilized means, affirm, when 'true' to their respective vocations, the watery
governance of giving.
31. Similarly, both sculpture and economics, using
natural means, affirm, when 'true' to their respective vocations, the
vegetative representativeness of taking.
32. Finally, both music and religion, using
cultural means, affirm, when true to their respective vocations, the airy
leadership of being.
33. Because doing cannot
exist except in relation to fiery appearances, it is that in which the ugliness
and/or beauty of things is made manifest.
34. Because giving cannot
exist except in relation to watery quantities, it is that in which the weakness
and/or strength of things is made manifest.
35. Because taking cannot
exist except in relation to vegetative qualities, it is that in which the
ignorance and/or knowledge of things is made manifest.
36. Because being cannot
exist except in relation to airy essences, it is that in which the falsity
and/or truth of things is made manifest.
CYCLE FIFTEEN
1. Just as, of all writers, the poet is the one
who should be most concerned with doing, and hence the ugliness and/or beauty
of things, so the dramatist is the writer whose principal concern should be
with giving, and hence the weakness and/or strength of things.
2. Just as, of all writers, the novelist is the
one who should be most concerned with taking, and hence the ignorance and/or
knowledge of things, so the philosopher is the writer whose principal concern
should be with being, and hence the falsity and/or truth of things.
3. Although literature is a feminine art form
overall on account of its fluidal basis, it is subdivisible,
as we have shown, into quasi-diabolic, feminine, quasi-masculine, and
quasi-divine genres, according to whether doing, giving, taking, or being is
the principal concern.
4. As the
quasi-diabolic mode of literature, poetry approximates to art in its concern,
through fiery appearances, with doing.
5. As the feminine mode of literature par
excellence, drama is the per se manifestation of literature in its
concern, through watery quantities, with giving.
6. As the
quasi-masculine mode of literature, fiction approximates to sculpture in its
concern, through vegetative qualities, with taking.
7. As the quasi-divine
mode of literature, philosophy approximates to music in its concern, through
airy essences, with being.
8. The association of doing with evil is not as
marked in poetry as in art, given the properly metachemical
status of the latter in relation to what, in poetry, would be merely quasi-metachemical from a chemical, or watery, basis.
9. The association of giving with good is more marked
in drama than in any other art form, given the properly chemical status of
drama in relation to what, in for instance water-colour art, would be
quasi-chemical from a metachemical, or fiery, basis.
10. The association of taking with folly is not as
marked in fiction as in sculpture, given the properly physical status of the
latter in relation to what, in fiction, would be merely quasi-physical from a
chemical, or watery, basis.
11. The association of being with wisdom is not as
marked in philosophy as in music, given the properly metaphysical status of the
latter in relation to what, in philosophy, would be merely quasi-metaphysical
from a chemical, or watery, basis.
12. Hence just as the poet is only quasi-evil in
relation to the painterly artist, the metachemical
artist par excellence, so the water-colour artist is only quasi-good
in relation to the dramatist, the chemical writer par excellence.
13. For evil, remember, is absolutist in its noumenal objectivity, whereas good(ness)
is merely relativistic in what amounts, by comparison, to a phenomenally
objective per se.
14. Now just as the fiction-writer, or novelist,
is only quasi-foolish in relation to the figurative sculptor, the physical
sculptor par excellence, so the philosopher is only quasi-wise in
relation to the musician, the metaphysical 'artist' par excellence.
15. For wisdom, remember,
is absolutist in its noumenal subjectivity, whereas
folly is merely relativistic in what amounts, by comparison, to a phenomenally
subjective per se.
16. Nevertheless, the
philosopher is the writer whose principal concern is or should be with being,
and hence wisdom.
17. For wisdom is only
possible in relation to being, just as folly is only possible in relation to
taking, goodness only possible in relation to giving, and evil only possible in
relation to doing.
18. Hence the philosopher, the lover (philo) of wisdom (sophia),
is the 'wise writer' or 'wise literary artist' ... to the extent that he bends
what is fundamentally a chemical, or fluidal, medium to the service of airy
metaphysics.
19. Yet 'the writer', conceived in general terms,
is really less wise and/or foolish than good, since the utilization of fluidal
means (ink) to whatever end is rather more feminine (civilized) than either
divine (cultural), masculine (natural), or diabolic (barbarous).
20. At least that must be so of the 'classical
writer', whose utilization of fluidal means ties-in with the existence of a
civilized age and/or society, not of the writer who exists in some other age and/or
society as an effective 'bovaryization' of writing
vis-à-vis the hegemony of either fire, vegetation, or air, as the case may be,
and whose preferred medium of literary presentation will reflect this fact both
generically and technologically.
21. Thus while the dramatist will be the most
representative writer of an age and/or society in which water is the governing
element, in due civilized fashion, an age ruled by fire will encourage the
poetic mode of literary 'bovaryization', an age
represented by vegetation (earth) will encourage the novelistic mode of
literary 'bovaryization', and an age led by air will
encourage the philosophical mode of literary 'bovaryization'.
22. Within a civilized age, writing will generally
proceed via pen, whether in relation to quill pens, fountain-pens, felt-tip
pens, or biros ... as the most likely fluidal parallels to fire, water,
vegetation, and air respectively, whereas within a natural age, the procedure
of writing will generally be conducted via typewriters and/or word processors
in due vegetative vein.
23. Within a barbarous
age, writing will generally proceed via such fiery means as paints, coloured
inks, crayons, and pencils, whereas within a cultural age, the procedure of
writing will generally be conducted via such airy means as personal computers.
24. It is probably fair to maintain that computers
offer a vegetative base, on hard disc, from which the dissemination of written
information via the Internet can proceed in due quasi-metaphysical vein, in
keeping with its universal essence.
25. Needless to say, the only mode of writing
which is truly commensurate with Internet universalization
is the quasi-metaphysical 'bovaryization' of
literature called philosophy.
26. Philosophy should be freely available on the
Internet, and not made the subversive subject of capital gain.
27. For capitalism, as an
economic pursuit, is more suited to the folly of vegetative naturalism than to
the wisdom of airy idealism, wherein religious considerations take over.
CYCLE SIXTEEN
1. Where there is
maximum ugliness and hatred there can be only minimum beauty and love, and vice
versa.
2. Ugliness and hatred, which are two aspects of
negative doing, do not exist entirely independently of beauty and love since,
in the final analysis, there are no completely absolute noumenal
absolutes. Neither, conversely, do
beauty and love, as two aspects of positive doing, exist entirely independently
of ugliness and hatred.
3. One should distinguish, in both external and
internal contexts of doing, most ugliness and hatred/least beauty and love from
least ugliness and hatred/most beauty and love, and each of these elemental
extremes from the intermediate (molecular) ratios of more (compared to most)
ugliness and hatred/less (compared to least) beauty and love, and less
(compared to least) ugliness and hatred/more (compared to most) beauty and
love.
4. Hence we can plot an overall progression, in
relation to doing, from the elemental negativity of most ugliness and
hatred/least beauty and love to the elemental positivity
of least ugliness and hatred/most beauty and love via the molecular negativity
of more (compared to most) ugliness and hatred/less (compared to least) beauty
and love and the molecular positivity of less
(compared to least) ugliness and hatred/more (compared to most) beauty and
love.
5. Where there is
maximum weakness and humility, if not humiliation, there can be only minimum
strength and pride, and vice versa.
6. Weakness and humility, which are two aspects of
negative giving, do not exist entirely independently of strength and pride
since, in the final analysis, there are no completely absolute phenomenal
relativities. Neither, conversely, do
strength and pride exist entirely independently of weakness and humility.
7. One should distinguish, in both external and
internal contexts of giving, most weakness and humility/least strength and
pride from least weakness and humility/most strength and pride, and each of
these elemental extremes from the intermediate (molecular) ratios of more
(compared to most) weakness and humility/less (compared to least) strength and
pride, and less (compared to least) weakness and humility/more (compared to
most) strength and pride.
8. Hence we can plot an overall progression, in
relation to giving, from the elemental negativity of most weakness and
humility/least strength and pride to the elemental positivity
of least weakness and humility/most strength and pride via the molecular
negativity of more (compared to most) weakness and humility/less (compared to
least) strength and pride and the molecular positivity
of less (compared to least) weakness and humility/more (compared to most)
strength and pride.
9. Where there is
maximum ignorance and pain there can be only minimum knowledge and pleasure,
and vice versa.
10. Ignorance and pain, which are two aspects of
negative taking, do not exist entirely independently of knowledge and pleasure
since, in the final analysis, there are no completely absolute phenomenal
relativities. Neither, conversely, do
knowledge and pleasure, as two aspects of positive taking, exist entirely
independently of ignorance and pain.
11. One should distinguish, in both external and
internal contexts of taking, least knowledge and pleasure/most ignorance and
pain from most knowledge and pleasure/least ignorance and pain, and each of
these elemental extremes from the intermediate (molecular) ratios of less
(compared to least) knowledge and pleasure/more (compared to most) ignorance
and pain, and more (compared to most) knowledge and pleasure/less (compared to
least) ignorance and pain.
12. Hence we can plot an overall progression, in
relation to taking, from the elemental negativity of least knowledge and
pleasure/most ignorance and pain to the elemental positivity
of most knowledge and pleasure/least ignorance and pain via the molecular
negativity of less (compared to least) knowledge and pleasure/more (compared to
most) ignorance and pain and the molecular positivity
of more (compared to most) knowledge and pleasure/less (compared to least)
ignorance and pain.
13. Where there is
maximum falsity and woe there can be only minimum truth and joy, and vice
versa.
14. Falsity and woe, which are two aspects of
negative being, do not exist entirely independently of truth and joy since, in
the final analysis, there are no completely absolute noumenal
absolutes. Neither, conversely, do truth
and joy, as two aspects of positive being, exist entirely independently of
falsity and woe.
15. One should distinguish, in both external and
internal contexts of being, least truth and joy/most falsity and woe from most
truth and joy/least falsity and woe, and each of these elemental extremes from
the intermediate (molecular) ratios of less (compared to least) truth and
joy/more (compared to most) falsity and woe, and more (compared to most) truth
and joy/less (compared to least) falsity and woe.
16. Hence we can plot an overall progression, in
relation to being, from the elemental negativity of least truth and joy/most
falsity and woe to the elemental positivity of most
truth and joy/least falsity and woe via the molecular negativity of less
(compared to least) truth and joy/more (compared to most) falsity and woe and
the molecular positivity of more (compared to most)
truth and joy/less (compared to least) falsity and woe.
17. From the most particles/least wavicles and the more (compared to most) particles/less
(compared to least) wavicles of negative doing to the
less (compared to least) particles/more (compared to most) wavicles
and the least particles/most wavicles of positive
doing in relation to photons (external) and photinos
(internal).
18. From the most particles/least wavicles and the more (compared to most) particles/less
(compared to least) wavicles of negative giving to
the less (compared to least) particles/more (compared to most) wavicles and the least particles/most wavicles
of positive giving in relation to electrons and/or positrons (external) and electrinos and/or positrinos
(internal).
19. From the least wavicles/most
particles and the less (compared to least) wavicles/more
(compared to most) particles of negative taking to the more (compared to most) wavicles/less (compared to least) particles and the most wavicles/least particles of positive taking in relation to
neutrons and/or deuterons (external) and neutrinos and/or deuterinos
(internal).
20. From the least wavicles/most
particles and the less (compared to least) wavicles/more
(compared to most) particles of negative being to the more (compared to most) wavicles/less (compared to least) particles and the most wavicles/least particles of positive being in relation to
protons (external) and protinos (internal).
21. In general terms, the particle subdivision of
an element and/or elementino equates with negativity
and the wavicle subdivision thereof with positivity, though, as indicated above, a predominating
particle ratio will qualify for a negative definition and a predominating or,
rather, preponderating wavicle ratio, by contrast,
for a positive definition overall.
22. The objective axes of doing in relation to
space-time metachemistry and of giving in relation to
volume-mass chemistry should be read from particle to wavicle,
as from negative to positive.
23. Conversely, the subjective axes of taking in
relation to mass-volume physics and of being in relation to time-space
metaphysics should be read from wavicle to particle,
as from positive to negative.
24. This is what distinguishes the 'falling'
nature or, rather, unnature of the objective axes
from the 'rising' nature of the subjective axes, since the former are dominated
by a vacuum in due female fashion, while the latter are liberated by a plenum
in due male vein.
25. That which is negative is so by dint of its
affiliation with the particle aspect of subatomic bodies, whereas that which is
positive is so by dint of its affiliation with the wavicle
aspect of such bodies, and this whether in connection with a predominating
negativity or a preponderating positivity in the
subatomic subdivision as a whole.
26. Hence, to take a single example, the most
ugliness and hatred/least beauty and love of negative doing in its elemental
mode is commensurate with a most particle/least wavicle
ratio of subatomic factors in which negativity considerably predominates over positivity, while, conversely, the least ugliness and
hatred/most beauty and love of positive doing in its elemental mode is
commensurate with a least particle/most wavicle ratio
of subatomic factors in which negativity is considerably preponderated over by positivity.
CYCLE SEVENTEEN
1. Continuing on from the above, the more
(compared to most) ugliness and hatred/less (compared to least) beauty and love
of negative doing in its molecular mode is commensurate with a more (compared
to most) particle/less (compared to least) wavicle
ratio of subatomic factors in which negativity predominates over positivity, while, conversely, the less (compared to least)
ugliness and hatred/more (compared to most) beauty and love of positive doing
in its molecular mode is commensurate with a less (compared to least)
particle/more (compared to most) wavicle ratio of
subatomic factors in which negativity is preponderated over by positivity.
2. On the other hand, the least truth and
joy/most falsity and woe of negative being in its elemental mode is
commensurate with a least wavicle/most particle ratio
of subatomic factors in which positivity is
considerably predominated over by negativity, while, conversely, the most truth
and joy/least falsity and woe of positive being in its elemental mode is
commensurate with a most wavicle/least particle ratio
of subatomic factors in which positivity considerably
preponderates over negativity.
3. Likewise, the less (compared to least) truth
and joy/more (compared to most) falsity and woe of negative being in its
molecular mode is commensurate with a less (compared to least) wavicle/more (compared to most) particle ratio of subatomic
factors in which positivity is predominated over by
negativity, while, conversely, the more (compared to most) truth and joy/less
(compared to least) falsity and woe of positive being in its molecular mode is
commensurate with a more (compared to most) wavicle/less
(compared to least) particle ratio of subatomic factors in which positivity preponderates over negativity.
4. Now what applies to the noumenal
antithesis of doing and being applies no less to the phenomenal antithesis of
giving and taking, as in the following aphorisms where, firstly, the most
weakness and humility/least strength and pride of negative giving in its
elemental mode is commensurate with a most particle/least wavicle
ratio of subatomic factors in which negativity considerably predominates over positivity, while, conversely, the least weakness and
humility/most strength and pride of positive giving in its elemental mode is
commensurate with a least particle/most wavicle ratio
of subatomic factors in which negativity is considerably preponderated over by positivity.
5. Likewise, the more (compared to most)
weakness and humility/less (compared to least) strength and pride of negative
giving in its molecular mode is commensurate with a more (compared to most)
particle/less (compared to least) wavicle ratio of
subatomic factors in which negativity predominates over positivity,
while, conversely, the less (compared to least) weakness and humility/more
(compared to most) strength and pride of positive giving in its molecular mode
is commensurate with a less (compared to least) particle/more (compared to most)
wavicle ratio of subatomic factors in which
negativity is preponderated over by positivity.
6. On the other hand, the least knowledge and
pleasure/most ignorance and pain of negative taking in its elemental mode is
commensurate with a least wavicle/most particle ratio
of subatomic factors in which positivity is
considerably predominated over by negativity, while, conversely, the most
knowledge and pleasure/least ignorance and pain of positive taking in its
elemental mode is commensurate with a most wavicle/least
particle ratio of subatomic factors in which positivity
considerably preponderates over negativity.
7. Likewise, the less (compared to least)
knowledge and pleasure/more (compared to most) ignorance and pain of negative
taking in its molecular mode is commensurate with a less (compared to least) wavicle/more (compared to most) particle ratio of subatomic
factors in which positivity is predominated over by
negativity, while, conversely, the more (compared to most) knowledge and
pleasure/less (compared to least) ignorance and pain of positive taking in its
molecular mode is commensurate with a more (compared to most) wavicle/less (compared to least) particle ratio of
subatomic factors in which positivity preponderates
over negativity.
8. Things can be negative or positive in
external, or 'once-born' contexts no less than in internal, or 're-born' ones,
except that there will be a greater degree of negativity vis-à-vis positivity in the former and a greater degree of positivity vis-à-vis negativity in the latter, as things
proceed, in both impersonal and personal terms, from primal and/or sensual
elements to supreme and/or sensible elementinos, the
primal and supreme correlating with impersonal forms of external and internal
existence, the sensual and sensible with their personal counterparts thereof.
9. As I have endeavoured to
prove in previous texts, the fourfold subdivision of any given element and/or elementino implies a basic negative/positive dichotomy
between elemental and molecular particles on the one hand, and molecular and
elemental wavicles on the other hand. Such a dichotomy correlates with a
distinction between what may be described as the scientific and political
subdivisions of an element and/or elementino and, by
contrast, its economic and religious subdivisions, the former effectively
impersonal (primal or supreme) in their particle-biased predominance, and the
latter effectively personal (sensual or sensible) in their wavicle-biased
preponderance.
10. However, while for general purposes the above
dichotomy still holds true, one can now see, in light of our latest findings,
that both the impersonal and personal options extend the entire breadth of any
given axis, since negativity and positivity are not
entirely separate or independent entities but co-exist with one another
whatever the overall ratio of subatomic factors may happen to be.
11. Thus there is some impersonal negativity even
in the economic and religious subdivisions of any given element and/or elementino, while, conversely, some positivity
will cling, in personal terms, to even the most negative of subatomic contexts,
whose predominating particle bias would lead us to infer a scientific and/or
political correlation, as before.
12. This helps to explain why there are religious
aspects to science no less than scientific aspects to religion, despite the
predominating negativity of the one and the preponderating positivity
of the other.
13. Similarly, where the intermediate, or
molecular, disciplines are concerned, one would be hard-pressed to avoid
concluding that there are economic aspects to politics no less than political
aspects to economics, since some positivity will
accrue, in subordinate fashion, to the former and some negativity likewise
accrue, in subordinate manner, to the latter.
CYCLE EIGHTEEN
1. The devolution,
through spatial space, of primal doing from most to least via more and less
ugliness and hatred is paralleled by the 'evolution', through spatial space, of
sensual doing from least to most via less and more beauty and love.
2. The devolution,
through repetitive time, of supreme doing from most to least via more and less
ugliness and hatred is paralleled by the 'evolution', through repetitive time,
of sensible doing from least to most via less and more beauty and love.
3. Hence space-time metachemistry
affords us a primary/secondary contrast between the particle-based devolution
of both primal and supreme doing and the wavicle-biased
'evolution' of both sensual and sensible doing.
4. The devolution,
through volumetric volume, of primal giving from most to least via more and
less weakness and humility is paralleled by the 'evolution', through volumetric
volume, of sensual giving from least to most via less and more strength and
pride.
5. The devolution,
through massed mass, of supreme giving from most to least via more and less
weakness and humility is paralleled by the 'evolution', through massed mass, of
sensible giving from least to most via less and more strength and pride.
6. Hence volume-mass chemistry affords us a
primary/secondary contrast between the particle-based devolution of both primal
and supreme giving and the wavicle-biased 'evolution'
of both sensual and sensible giving.
7. Conversely, the evolution, through massive
mass, of sensual taking from least to most via less and more knowledge and
pleasure is paralleled by the 'devolution', through massive mass, of primal
taking from most to least via more and less ignorance and pain.
8. The evolution,
through voluminous volume, of sensible taking from least to most via less and
more knowledge and pleasure is paralleled by the 'devolution', through
voluminous volume, of supreme taking from most to least via more and less
ignorance and pain.
9. Hence mass-volume physics affords us a
primary/secondary contrast between the wavicle-centred
evolution of both sensual and sensible taking and the particle-biased
'devolution' of both primal and supreme taking.
10. The evolution, through sequential time, of
sensual being from least to most via less and more truth and joy is paralleled
by the 'devolution', through sequential time, of primal being from most to
least via more and less falsity and woe.
11. The evolution, through spaced space, of
sensible being from least to most via less and more truth and joy is paralleled
by the 'devolution', through spaced space, of supreme being from most to least
via more and less falsity and woe.
12. Hence time-space metaphysics affords us a
primary/secondary contrast between the wavicle-centred
evolution of sensual and sensible being and the particle-biased 'devolution' of
primal and supreme being.
13. Devolution is primary on the objective axes of
space-time metachemistry and volume-mass chemistry,
but secondary on the subjective axes of mass-volume physics and time-space
metaphysics.
14. Conversely, evolution is primary on the
subjective axes of mass-volume physics and time-space metaphysics, but
secondary on the objective axes of space-time metachemistry
and volume-mass chemistry.
15. In broad terms, fire
and water both 'fall', in keeping with their vacuously conditioned dispositions
towards objectivity in what amounts to a direct (barbed) divergence and/or
convergence, as the case may be.
16. In broad terms, vegetation and air both
'rise', in keeping with their plenemously conditioned
dispositions towards subjectivity in what amounts to an indirect (curved)
divergence and/or convergence, as the case may be.
17. The 'fall' of fire from stellar to Venusian in impersonal terms is paralleled by its 'fall'
from eyes to heart in personal terms.
18. The 'fall' of water from lunar to oceanic in
impersonal terms is paralleled by its 'fall' from tongue to womb in personal
terms.
19. The 'rise' of vegetation from earthy to
Martian in impersonal terms is paralleled by its 'rise' from phallus to brain
in personal terms.
20. The 'rise' of air from solar to Saturnian in impersonal terms is paralleled by its 'rise'
from ears to lungs in personal terms.
21. That which 'falls' is ever female in its
objective disposition, whereas that which 'rises' is ever male in its
subjective disposition.
22. The female aspect of life is divisible, as
already noted, between the devility of space-time metachemistry and the femininity of volume-mass chemistry, fire
and water, dress and skirt, whereas the male aspect of life is divisible, in
contrary terms, between the masculinity of mass-volume physics and the divinity
of time-space metaphysics, vegetation and air, trousers and zippersuit.
23. It is on account of its objective nature or,
rather, unnature ... that the female aspect of life
is primary, and on account, by contrast, of its subjective nature that the male
aspect of life is secondary.
24. Males are very much the 'second sex' in an
objective age, an age dominated by fire and/or water, whereas females are
relegated, despite their primary dispositions, to a secondary or, rather,
subordinate status in a subjective age, an age centred in vegetation and/or
air.
25. The present age is becoming, through the hegemony
of economics, increasingly subjective in relation to vegetation, and may well
be superseded, in the coming decades, by the hegemony of religion, thereby
allowing air to replace vegetation as the principal element in what would be
less a masculine than a divine age.
26. I look forward, as a philosopher, a proponent
of wisdom, to the supersession of economics by
religion, so that life may climb out of the naturalistic
bog of sinful folly which currently prevails and achieve an idealistic
accommodation with graceful wisdom, abandoning taking for being, and thus
knowledge and pleasure for truth and joy.
27. For unless people
embrace the wisdom of being, they will continue to remain bogged down in the
folly of taking, with males only relatively beyond evil and good, doing and
giving, rather than absolutely beyond it ... in and through being.
28. It generally happens that, despite shifts of
emphasis, taking remains dominated by doing and giving, as by the control of
'the great' and 'the good', whose gender correspondence is, after all, rather
more to the female side of life than to its male side.
29. This is certainly the British experience,
wherein such taking as exists is firmly under the shadow, in non-American fashion,
of doing and giving, the one politically closer to Labour and the other to the
Conservatives.
30. Yet the British are so lacking in being, or
respect for being, that the majority of them are able to take this
objectively-dominated situation for granted, and to kowtow to doing or giving,
the monarchy or parliament, even when they are predominantly committed to
taking.
31. Such is also the case, fundamentally, for
Anglicans vis-à-vis Dissenters and Puritans, thereby proving, beyond any shadow
of a doubt, how religion tends to condition politics, and vice versa.
32. A man who was intent upon advancing the
development of being within the People, a wise and philosophical man, would not
wish to encourage their self-division and fragmentation under doing, giving,
and taking, nor would he allow the existence of pseudo-being within the higher
ranks of the aristocracy to beguile him into complacently acquiescing in such a
situation at the expense of true being.
33. Being can only be
furthered amongst the People when they are released from self-division and
exist, ever after, in non-demonstrative, as distinct from demonstrative,
opposition to an administrative control.
34. Obviously, where a people are divided
democratically (not to mention denominationally) from one another along
party-political lines, they can only be released from such a being-defeating
system democratically, in terms of voting for religious sovereignty, as taught
by me, and through that an end to political 'sins of the World'.
35. For religious
sovereignty would be more than political sovereignty, and consequently that
which could liberate the People from self-division, making an accommodation
with the self (whether directly for a spiritual elite or indirectly, via some
vegetative or watery alternative, for the generality of less spiritual persons)
its chief priority.
CYCLE NINETEEN
1. I intimated, several cycles ago, that, at its
purest manifestation, mind is spiritual, and thus a reflection, through
awareness, of being, which derives its essential nature (supernature)
from the air one breathes as a human being.
2. Hence without air, there would not only be no
human beings but no being, since being is that which accords with awareness as
the property of essence, and air is the essential element, the one that, being
metaphysical, lies beyond the perceptions of the senses as that which cannot be
seen but nonetheless everywhere mystically is.
3. In this respect, the metaphysical element of
air transcends not only the physical element of vegetation, but, more
indirectly, the chemical element of water and the metachemical
element of fire, the latter of which exists in a noumenally
antithetical relationship to it, as, in general terms, appearance to essence.
4. I am not simply because I exist, since
anything can exist, even an inanimate object, but because I experience being as
a condition of breathing, which makes me sentient (aware).
5. Hence the experience of awareness, or being,
is conditional upon my continuing to breathe, though only through a
determination to breathe consciously, which is meditation, can I experience
enhanced being and thus the maximum of awareness of which I, as a sentient
being, am capable.
6. The philosopher can
do no more, as a wise man, than to advocate meditation as the methodology by
which being is maximized, and one enters into the grace of the Elect of Spirit.
7. Such an Elect of Spirit are not only
superhuman but, more specifically, supermasculine,
since they achieve a superconscious accommodation of
the inner metaphysical self, the mind, to spirit in spaced space, which is the
only Space in which sensible being can thrive.
8. By contrast, spatial space would amount to a superfeminine irrelevance to such supermen, since only that
which is super-unconscious can thrive in spatial space, and it does so not on
the basis of spirit, of air, but on the basis of soul, of fire, particularly,
at that level, with regard to the eyes.
9. Hence the supermasculine
is as far removed, in Space, from the superfeminine
... as it is possible to conceive of, and thus that which appertains to the
omega of Space as opposed to its alpha.
10. Such an omega of Space is commensurate with a
sensible subjectivity, and it contrasts, absolutely, with the sensual objectivity
of the alpha of Space, wherein the superfeminine
Devil ... of super-unnature ... is enthroned.
11. Thus whereas mind is spiritual, associated
(through metaphysics) with the ears in sensuality and with the lungs in
sensibility, soul, by contrast, is emotional, associated (through metachemistry) with the eyes in sensuality and with the
heart in sensibility, and therefore concerned, fundamentally, not with being
but with doing, its metachemical antithesis.
12. The philosopher, when genuine, will not be one
to advocate doing through soul, after the fashion of, say, poets, and neither
will he advocate giving through the id or taking through the ego, after the
respective fashions of dramatists and novelists (fiction writers).
13. For whereas the id is instinctual and thus
feminine, associated chemically with the tongue in sensuality and with the womb
in sensibility, the ego is intellectual and thus masculine, associated
physically with the phallus in sensuality and with the brain in sensibility,
and both of these are shortfalls from the philosopher's concern, as a
metaphysician, with being through spirit, which alone makes for wisdom.
14. Where this particular philosopher differs from
previous philosophers is in his advocacy, through the concept of religious
sovereignty, of a triadic Beyond, commensurate with 'Kingdom Come', in which
giving and taking defer, beingfully, to being, while
doing, duly transmuted, takes upon itself the burden of administering such a
triadic Beyond, in order that the People may be united, under Social
Transcendentalism, the ideological religion of 'Kingdom Come', as advocated by
he who effectively corresponds, in his Messianic wisdom, to a Second Coming.
15. For only through this 'philosopher king' can
the People elect for religious sovereignty when the opportunity arises, and
only through religious sovereignty will they be saved from their political
'sins of the World', to enter, beyond that, into the triadic framework of
'Kingdom Come', the Social Transcendental Centre, or context of religious
sovereignty, wherein being will peak at an all-time high not only in relation
to the heavenly purity of true being, but also in relation to the deferential
lower tiers of what might be called the giving-being and taking-being of a New Purgatory
and a New Earth respectively.
CYCLE TWENTY
1. Where there is form
there is content, and vice versa. Beauty
presupposes love and love presupposes beauty, to take but one example. Beauty can no more exist independently of love
than love ... of beauty.
2. Hence we can maintain, with due confidence,
that where there is most beauty, there will be most love, while, conversely, it
should also follow that the least beauty will imply the least love, since
content is proportionate to form.
3. However, while the ratio of form to content
is one that increases from least to most via less and more the further we
ascend the scale of positive values, it is no less the case that the ratio of
what may be called antiform to anticontent
will decrease, proportionately, as we descend, in due objective fashion, from
most to least via more and less, and this whether with regard to ugliness and
hatred or to any of the other manifestations of antiform
and anticontent which pertain to the remaining three
elemental axes.
4. Thus we may plot the descent of metachemical antiform and anticontent, within space-time materialism, from most to
least via more and less ugliness and hatred as the negative counterpart to the
ascent, therein, of metachemical form and content
from least to most via less and more beauty and love.
5. Likewise, we may plot the descent of chemical
antiform and anticontent,
within volume-mass realism, from most to least via more and less weakness and
humility as the negative counterpart to the ascent, therein, of chemical form
and content from least to most via less and more strength and pride.
6. Conversely, we may plot the ascent of
physical form and content, within mass-volume naturalism, from least to most
via less and more knowledge and pleasure as the positive counterpart to the
descent, therein, of physical antiform and anticontent from most to least via more and less ignorance
and pain.
7. Finally, we may plot the ascent of
metaphysical form and content, within time-space idealism, from least to most
via less and more truth and joy as the positive counterpart to the descent,
therein, of metaphysical antiform and anticontent from most to least via more and less falsity
and woe.
8. The noumenally
objective descent of metachemical antiform
(ugliness) and anticontent (hatred), within
space-time materialism, duly proceeds from most to least via more and less
negative evil, whereas the noumenally objective
ascent, therein, of metachemical form (beauty) and
content (love) duly proceeds from least to most via less and more positive
evil.
9. The phenomenally objective descent of
chemical antiform (weakness) and anticontent
(humility), within volume-mass realism, duly proceeds from most to least via
more and less negative good, whereas the phenomenally objective ascent,
therein, of chemical form (strength) and content (pride) duly proceeds from
least to most via less and more positive good.
10. Conversely, the phenomenally subjective ascent
of physical form (knowledge) and content (pleasure), within mass-volume
naturalism, duly proceeds from least to most via less and more positive folly,
whereas the phenomenally subjective descent, therein, of physical antiform (ignorance) and anticontent
(pain) duly proceeds from most to least via more and less negative folly.
11. Finally, the noumenally
subjective ascent of metaphysical form (truth) and content (joy), within
time-space idealism, duly proceeds from least to most via less and more
positive wisdom, whereas the noumenally subjective
descent, therein, of metaphysical antiform (falsity)
and anticontent (woe) duly proceeds from most to
least via more and less negative wisdom.
12. Hence each elemental
axis, from fire and water to vegetation and air, affords us the contrast, in
both external ('once-born') and internal ('re-born') contexts, of antiform and anticontent with
form and content, of elemental negativity with elemental positivity.
13. Elemental negativity will be primary on the objective
axes of fire and water but secondary on the subjective axes of vegetation and
air, whether it be in a predominant or a subordinate
ratio.
14. Elemental positivity
will be secondary on the objective axes of fire and water but primary on the
subjective axes of vegetation and air, whether it be
in a subordinate or a preponderant ratio.
15. These contentions can be confirmed by the fact
that photons and photinos, corresponding to
space-time materialism, are metachemical elements/elementinos whose overall charge is negative, whereas
protons and protinos, corresponding to time-space
idealism, are metaphysical elements/elementinos whose
overall charge is positive.
16. Likewise, electrons and electrinos,
corresponding to volume-mass realism, are chemical elements/elementinos
whose overall charge is negative, whereas neutrons and neutrinos, corresponding
to mass-volume naturalism, are physical elements whose overall charge is
positive or, at any rate, neutral with a positive bias or capacity.
17. This is more so of deuterons and deuterinos, the radical (Christian) counterpart to neutrons
and neutrinos, which have the capacity to serve, in properly masculine vein, as
a vegetative support for protons and/or protinos,
while the positive charge, overall, of positrons and positrinos
affords us the converse example of a watery mode of feminine self-denial which
is more suited to a pseudo-Heathen/quasi-Christian position than would be the
overly negative charges of electrons and electrinos,
dominating neutrons and/or neutrinos from a heathenistic
vantage-point that backs-on to photons and/or photinos
in due fundamentalist fashion.
18. Whereas the Devil (super-unnature
to sub-unnature) is the antiform
and/or form of metachemical evil, Hell
(super-unconscious to sub-unconscious) is the anticontent
and/or content thereof, depending, in each case, whether the noumenal objectivity of space-time materialism is in its
negative or its positive mode.
19. Whereas woman (upper unnature
to lower unnature) is the antiform
and/or form of chemical good, purgatory (upper unconscious to lower
unconscious) is the anticontent and/or content
thereof, depending, in each case, whether the phenomenal objectivity of
volume-mass realism is in its negative or its positive mode.
20. Whereas man (lower nature to upper nature) is
the antiform and/or form of physical folly, earth
(lower conscious to upper conscious) is the anticontent
and/or content thereof, depending, in each case, whether the phenomenal
subjectivity of mass-volume naturalism is in its negative or its positive mode.
21. Whereas God (subnature
to supernature) is the antiform
and/or form of metaphysical wisdom, Heaven (subconscious to superconscious)
is the anticontent and/or content thereof, depending,
in each case, whether the noumenal subjectivity of
time-space idealism is in its negative or its positive mode.
22. That which mediates between the Devil and
Hell, whether negatively in antiform and anticontent or positively in form and content, is either superfeminine with regard to Space or subfeminine
with regard to Time, the former spatial, the latter repetitive.
23. That which mediates between woman and
purgatory, whether negatively in antiform and anticontent or positively in form and content, is either
upper feminine with regard to Volume or lower feminine with regard to Mass, the
former volumetric, the latter massed.
24. That which mediates between man and earth,
whether negatively in antiform and anticontent or positively in form and content, is either
lower masculine with regard to Mass or upper masculine with regard to Volume,
the former massive, the latter voluminous.
25. That which mediates between God and Heaven,
whether negatively in antiform and anticontent or positively in form and content, is either submasculine with regard to Time or supermasculine
with regard to Space, the former sequential, the latter spaced.
CYCLE TWENTY-ONE
1. To distinguish the metachemical antiform and anticontent of anti-art, descending in space-time
materialism from most to least via more and less ugliness and hatred, from the metachemical form and content of art, ascending in
space-time materialism from least to most via less and more beauty and love.
2. To distinguish the
chemical antiform and anticontent
of anti-literature, descending in volume-mass realism from most to least via
more and less weakness and humility, from the chemical form and content of
literature, ascending in volume-mass realism from least to most via less and
more strength and pride.
3. Conversely, to distinguish the physical form
and content of sculpture, ascending in mass-volume naturalism from least to
most via less and more knowledge and pleasure, from the physical antiform and anticontent of
anti-sculpture, descending in mass-volume naturalism from most to least via
more and less ignorance and pain.
4. To distinguish the
metaphysical form and content of music, ascending in time-space idealism from
least to most via less and more truth and joy, from the metaphysical antiform and anticontent of anti-music,
descending in time-space idealism from most to least via more and less falsity
and woe.
5. Space-time materialism affords us, in view of
its noumenal objectivity, a contrast between anti-art
as primary and art as secondary, since anti-art is that which descends, in due
particle-based fashion, from most to least via more and less antiform (ugliness) and anticontent
(hatred).
6. Likewise volume-mass realism affords us, in
view of its phenomenal objectivity, a contrast between anti-literature as primary
and literature as secondary, since anti-literature is that which descends, in
due particle-based fashion, from most to least via more and less antiform (weakness) and anticontent
(humility).
7. Conversely mass-volume naturalism affords us,
in view of its phenomenal subjectivity, a contrast between sculpture as primary
and anti-sculpture as secondary, since sculpture is that which ascends, in due wavicle-centred vein, from least to most via less and more
form (knowledge) and content (pleasure).
8. Likewise time-space idealism affords us, in
view of its noumenal subjectivity, a contrast between
music as primary and anti-music as secondary, since music is that which
ascends, in due wavicle-centred vein, from least to
most via less and more form (truth) and content (joy).
9. The domination of art and literature by
anti-art and anti-literature is the objective counterpart to the liberation of
sculpture and music from anti-sculpture and anti-music in due subjective vein.
10. Anti-art is never more ugly and hateful nor
art less beautiful and lovely than in the scientific subdivisions of space-time
materialism, while, conversely, anti-art is never less ugly and hateful nor art
more beautiful and lovely than in the religious subdivisions thereof.
11. Likewise, anti-literature is never weaker and
humbler nor literature stronger and prouder than in the scientific subdivisions
of volume-mass realism, while, conversely, anti-literature is never less weak
and humble nor literature more strong and proud than in the religious
subdivisions thereof.
12. By contrast, sculpture is never less
knowledgeable and pleasurable nor anti-sculpture more ignorant and painful than
in the scientific subdivisions of mass-volume naturalism, while, conversely, sculpture
is never more knowledgeable and pleasurable nor anti-sculpture less ignorant
and painful than in the religious subdivisions thereof.
13. Similarly, music is never less true and joyful
nor anti-music more false and woeful than in the scientific subdivisions of
time-space idealism, while, conversely music is never more true and joyful nor
anti-music less false and woeful than in the religious subdivisions thereof.
14. Since form and
content are proportionate in both their negative and positive manifestations,
we cannot claim that there will be more form and less content in art and
literature, as against less form and more content in sculpture and music. On the contrary, all we can claim with any
certainty is that the nature of form and content will differ from one art form
to another, even as the type of form and content remains approximately constant
within any given art form.
15. Hence we have to distinguish the apparent form
and content of art, whether in its negative or its positive mode, from the
quantitative form and content of literature, and further distinguish each of
these objective art forms from the qualitative form and content of sculpture
and, least but hardly subjectively least, the essential form and content of
music.
16. Thus since the apparent form and content of
art derives from its metachemical basis in
materialism, we may hold that form and content in art will always be apparent,
even as it undergoes proportionate modifications in keeping with a descent (if
negative) from most to least via more and less ugliness and hatred, or an
ascent (if positive) from least to most via less and more beauty and love - the
former options primary and the latter ones secondary.
17. Likewise, since the quantitative form and
content of literature derives from its chemical basis in realism, we may hold
that form and content in literature will always be quantitative, even as it
undergoes proportionate modifications in keeping with a descent (if negative)
from most to least via more and less weakness and humility, or an ascent (if
positive) from least to most via less and more strength and pride - the former
options primary and the latter ones secondary.
18. Conversely, since the qualitative form and
content of sculpture derives from its physical basis in naturalism, we may hold
that form and content in sculpture will always be qualitative, even as it
undergoes proportionate modifications in keeping with an ascent (if positive)
from least to most via less and more knowledge and pleasure, or a descent (if
negative) from most to least via more and less ignorance and pain - the former
options primary and the latter ones secondary.
19. Likewise, since the essential form and content
of music derives from its metaphysical basis in idealism, we may hold that form
and content in music will always be essential, even as it undergoes
proportionate modifications in keeping with an ascent (if positive) from least
to most via less and more truth and joy, or a descent (if negative) from most
to least via more and less falsity and woe - the former options primary and the
latter ones secondary.
20. Where the objective axes are concerned, the
primary elements and/or elementinos will be hegemonic
in both the scientific (elemental-particle) and political (molecular-particle)
subdivisions, but subordinate in both the economic (molecular-wavicle) and religious (elemental-wavicle)
subdivisions, as a predominating particle (coupled to a 'subponderating'
wavicle) ratio is superseded by a 'subdominating' particle (coupled to a preponderating wavicle) one.
21. Where, by contrast, the subjective axes are
concerned, the primary elements and/or elementinos
will be subordinate in both the scientific (elemental-particle) and political
(molecular-particle) subdivisions, but hegemonic in both the economic
(molecular-wavicle) and religious (elemental-wavicle) subdivisions, as a 'subponderating'
wavicle (coupled to a predominating particle) ratio
is superseded by a preponderating wavicle (coupled to
a 'subdominating' particle) one.
22. Hence, in space-time
materialism, evil devolves negatively from a hegemonic to a subordinate primary
status and evolves positively from a subordinate to a hegemonic secondary
status, as it passes through scientific, political, economic, and religious
subdivisions of noumenal objectivity.
23. Hence, in volume-mass realism, goodness
devolves negatively from a hegemonic to a subordinate primary status and
evolves positively from a subordinate to a hegemonic secondary status, as it
passes through scientific, political, economic, and religious subdivisions of
phenomenal objectivity.
24. Hence, in mass-volume naturalism, folly
evolves positively from a subordinate to a hegemonic primary status and
devolves negatively from a hegemonic to a subordinate secondary status, as it
passes through scientific, political, economic, and religious subdivisions of
phenomenal subjectivity.
25. Hence, in time-space idealism, wisdom evolves
positively from a subordinate to a hegemonic primary status and devolves negatively
from a hegemonic to a subordinate secondary status, as it passes through
scientific, political, economic, and religious subdivisions of noumenal subjectivity.
CYCLE TWENTY-TWO
1. Since noumenal form
and content are manifestations of noumenal power and
glory, it follows that form will be an expression of power and content an
expression of glory when both the form and the content are apparent, as in art
and science, but that form will be an impression of power and content an
impression of glory when both the form and the content are essential, as in
music and religion.
2. Likewise, since phenomenal form and content
are manifestations of phenomenal power and glory, it follows that form will be
a compression of power and content a compression of glory when both the form
and the content are quantitative, as in literature and politics, but that form
will be a depression of power and content a depression of glory when both the
form and the content are qualitative, as in sculpture and economics.
3. Hence we cannot claim that form is always the
expression of power and content the expression of glory, but, rather, that the
correlation between form and power on the one hand, and content and glory on
the other will be expressive in metachemical
contexts, compressive in chemical ones, depressive in physical contexts, and
impressive in metaphysical ones.
4. Since power can be either objective or
subjective, it follows that the form of power will be objective when it has a
vacuous precondition but subjective when its precondition is plenumous, thereby diverging and/or converging, in external
and/or internal contexts, in either a barbed or a curved manner.
5. Similarly, since glory can be either
objective or subjective, it follows that the content of glory will be objective
when it has a vacuous precondition but subjective when its precondition is plenumous, thereby diverging and/or converging, in external
and/or internal contexts, in either a barbed or a curved manner.
6. Form and content will
always be objective when associated metachemically
with fire and chemically with water, but subjective when associated physically
with vegetation and metaphysically with air.
7. Thus the form of objective power will always
derive from a barbed response to a vacuous precondition, and thereby make
possible for the content of objective glory a rectilinear as opposed to a
curvilinear mould.
8. By contrast, the form of subjective power
will always derive from a curved response to a plenumous
precondition, and thereby make possible for the content of subjective glory a
curvilinear as opposed to a rectilinear mould.
9. Neither squares nor circles are forms but
absolutist manifestations of content that were made possible by formful preconditions in the respective guises of noumenal lines and curves.
10. Hence squares presuppose metachemical
lines and circles presuppose metaphysical curves, as noumenal
content presupposes noumenal form as the noumenal power that lies behind noumenal
glory.
11. Neither rectangles nor ellipses (ovals) are
forms but relativistic manifestations of content that were made possible by formful preconditions in the respective guises of
phenomenal lines and curves.
12. Hence rectangles presuppose chemical lines and
ellipses presuppose physical curves, as phenomenal content presupposes
phenomenal form as the phenomenal power that lies behind phenomenal glory.
13. Metachemical lines
may be ugly or beautiful, but only squares can be hateful or lovely, depending
on the ratio of photon and/or photino particles to wavicles.
14. Chemical lines may be weak or strong, but only
rectangles can be humble or proud, depending on the ratio of electron and/or electrino (if conventional) or positron and/or positrino (if radical) particles to wavicles.
15. Physical curves may be knowledgeable or
ignorant, but only ellipses can be pleasurable or painful, depending on the
ratio of neutron and/or neutrino (if conventional) or deuteron and/or deuterino (if radical) wavicles
to particles.
16. Metaphysical curves may be truthful or false,
but only circles can be joyful or woeful, depending on the ratio of proton
and/or protino wavicles to
particles.
17. As a definition of noumenally objective behaviour, evil can only exist in
relation to metachemical lines and squares.
18. As a definition of
phenomenally objective behaviour, goodness can only exist in relation to
chemical lines and rectangles.
19. As a definition of
phenomenally subjective behaviour, folly can only exist in relation to physical
curves and ellipses.
20. As a definition of noumenally subjective behaviour, wisdom can only exist in
relation to metaphysical curves and circles.
21. Since noumenal
content is proportionate to noumenal form, there will
always be a proportionate relationship (as much to as many) of squares to metachemical lines and of circles to metaphysical curves,
no matter what the ratio of antiform and anticontent to form and content, or vice versa, may happen
to be.
22. Since phenomenal content is proportionate to
phenomenal form, there will always be a proportionate relationship (as much to
as many) of rectangles to chemical lines and of ellipses to physical curves, no
matter what the ratio of antiform and anticontent to form and content, or vice versa, may happen
to be.
CYCLE TWENTY-THREE
1. Just as form precedes content, as the egg
precedes the chicken, so does form condition content, since without a given
type of form to mould itself to, there would be no proportionate content, and hence
no resolution of form in content, of power in glory.
2. Power justifies itself through the
achievement of glory by the self which utilizes a given type of power to a
glorious end, the end being proportionate to the type and degree of power
utilized.
3. It logically follows that an apparent power
and/or form will lead to an apparent glory and/or content, just as an essential
power and/or form will lead to an essential glory and/or content.
4. Likewise, it logically follows that a
quantitative power and/or form will lead to a quantitative glory and/or
content, just as a qualitative power and/or form will lead to a qualitative
glory and/or content.
5. As I hope to have already established, the
relationship of self to science, politics, economics, and religion is direct,
since it implies a commitment, through disciplinary procedures, to power and
glory, whereas the relationship, by contrast, of self to art, literature,
sculpture, and music is indirect, since it implies a commitment, through
disciplinary procedures, to form and content.
6. Hence we may hold that a direct commitment by
self to the disciplinary manifestations of any given element is commensurate
with power and glory, whereas an indirect commitment by self to the
disciplinary manifestations of any given element is commensurate with form and
content.
7. Thus we may further distinguish the 'natural'
status of power leading to glory in relation to science, politics, economics,
and religion ... from the 'cultural' status of form leading to content in
relation to art, literature, sculpture, and music.
8. Of course, the relationship of self to either
power and glory, if direct, or to form and content, if indirect, will vary
according to whichever self we are discussing, since there are in effect four
selves, corresponding to each of the elements, from which to choose, viz. metachemical, chemical, physical, and metaphysical, two of
which will be objective and two subjective, whilst each of these is further subdivisible into noumenal and
phenomenal manifestations in both external ('once-born') and internal
('re-born') contexts, and either can be negative or positive, as we have seen.
9. Hence the metachemical
self, or soul, will operate within the noumenally
objective parameters of space-time materialism, as that which mediates between metachemical power and/or form and metachemical
glory and/or content to achieve an emotional end, whether directly, in relation
to science, or indirectly, in relation to art.
10. Likewise the chemical self, or id, will
operate within the phenomenally objective parameters of volume-mass realism, as
that which mediates between chemical power and/or form and chemical glory
and/or content to achieve an instinctual end, whether directly, in relation to
politics, or indirectly, in relation to literature.
11. Conversely, the physical self, or ego, will
operate within the phenomenally subjective parameters of mass-volume
naturalism, as that which mediates between physical power and/or form and
physical glory and/or content to achieve an intellectual end, whether directly,
in relation to economics, or indirectly, in relation to sculpture.
12. Finally, the metaphysical self, or mind, will
operate within the noumenally subjective parameters
of time-space idealism, as that which mediates between metaphysical power
and/or form and metaphysical glory and/or content to achieve a spiritual end,
whether directly, in relation to religion, or indirectly, in relation to music.
13. Since self can be either negative or positive,
its mediation between power and glory (if 'natural') or form and content (if
'cultural') will likewise be divisible between the negativity of antiself vis-à-vis antipower
and/or antiform and antiglory
and/or anticontent on the one hand, and the positivity of self vis-à-vis power and/or form and glory
and/or content on the other hand.
14. Hence space-time materialism affords us a noumenally objective negative/positive contrast between the
antisoul in relation to metachemical
antipower and/or antiform
and metachemical antiglory
and/or anticontent, and the soul in relation to metachemical power and/or form and metachemical
glory and/or content.
15. Likewise, volume-mass realism affords us a
phenomenally objective negative/positive contrast between the anti-id in
relation to chemical antipower and/or antiform and chemical antiglory
and/or anticontent, and the id in relation to
chemical power and/or form and chemical glory and/or content.
16. Similarly, mass-volume naturalism affords us a
phenomenally subjective negative/positive contrast between the anti-ego in
relation to physical antipower and/or antiform and physical antiglory
and/or anticontent, and the ego in relation to
physical power and/or form and physical glory and/or content.
17. Finally, time-space idealism affords us a noumenally subjective negative/positive contrast between
the antimind in relation to metaphysical antipower and/or antiform and
metaphysical antiglory and/or anticontent,
and the mind in relation to metaphysical power and/or form and metaphysical
glory and/or content.
18. The antiselves
devolve (descend) from most to least via more and less negative power and/or
form and glory and/or content, while the selves evolve (ascend) from least to
most via less and more positive power and/or form and glory and/or content, and
this whether in relation to the primary elements (objective, particle-based) or
to their secondary counterparts (subjective, wavicle-centred).
CYCLE TWENTY-FOUR
1. The bodily self is
clearly an amalgam of different selves, as is the mental equivalent of this,
which is called the psyche.
2. In fact, the psyche is a combination of soul,
id, ego, and mind, and is thus atomically reflective of the elements, in that
its constituent parts are drawn from fire, water, vegetation, and air.
3. One can transcend the
psyche, just as one can transcend the egocentric aspect of it through the
cultivation of pure mind, or mind-at-large.
4. One can also get behind the psyche, to the
extent that the focal-point of psychological endeavour becomes the soul.
5. For the soul is as much pre-psychic as the
mind is post-psychic, although both can be co-opted to the psyche and made to
serve in a subordinate relationship to the id and the ego, as and when worldly
criteria are paramount.
6. Both the id and the ego are dialectical,
which is to say, they exist in a phenomenal and therefore relativistic
relationship to each other on the basis of a feminine/masculine dichotomy,
irrespective of the overall ratio in each case.
7. One should distinguish the pre-dialectical
materialism of the soul from the dialectical realism of the id, further
distinguishing the dialectical naturalism of the ego from the post-dialectical
idealism of the mind.
8. Hence while the id and the ego tend to exist
in a dialectical relationship to each other on the phenomenal planes of volume
and mass, the more extreme components of the psyche tend to be either
pre-dialectical or post-dialectical, as the case may be, since their
correspondence to the noumenal planes of Space and
Time is such that their reference-points will be rather more absolutist than
relativistic, even when they are co-opted to the psychic totality of what
amounts to a psychological pluralism.
9. Thus the psyche plays host to a dialectical
relativity which mirrors the phenomenality of the
body as it alternates between the different elements which constitute its
totality, whether with a phenomenal bias towards the id and the ego or with a noumenal bias towards the soul and the spirit or, indeed,
with a paradoxical combination of the two biases, depending on the individual
and the age and/or type of society to which he pertains.
10. But the psyche is not
the conscious mind, or spirit, any more than it is the ego by itself or the id
or the soul by themselves, and therefore it is not that which is ultimate. On the contrary, the psyche is what happens
when all of these elements come together and are obliged
to share the same atomic setting.
11. Thus the psyche is
something that can be made the subject and/or object of psychological
investigation, but not of self-realization on an emotional, an instinctual, an
intellectual, or a spiritual basis.
12. For self-realization requires a specific self
rather than the dialectical interplay of several selves, since it follows from
a choice or decision to favour one self above another, rather than from the
fact of the co-existence of different selves.
13. Something that is pluralistic, like the
psyche, would not decide to favour one self above another, least of all in relation
to that self which, being spiritual, can transcend it, passing beyond the
liberal parameters of what the psyche actually is.
14. One can argue that the psyche has layers, from
the emotional to the spiritual via the instinctual and the intellectual, but
that doesn't make any one layer, say the spiritual, commensurate with the
psyche.
15. It is not the psyche which chooses to be
emotional or instinctual or intellectual or spiritual, but the individual,
either independently of or conditioned by society, whose decision in respect of
each of these elements is crucial.
16. Conscience does not arise in relation to the
psyche but in relation to the decision of individuals and/or societies to
pursue one mode of self-realization at the expense of another, and to adhere to
it, come what may.
17. Conscience is a sense of the rightness (if
positive) of this as against the wrongness (if negative) of that, and has
nothing whatsoever to do with the psyche, which, in any case, is effectively
neutral in its capacity to embrace the totality of psychological options.
18. Gender often compounds conscience by making
what is right for one sex appear wrong to the other, and vice versa, since
conscience can operate on either objective (female) or subjective (male) terms,
with regard to fire and water on the one hand, or with equal regard to
vegetation and air on the other hand.
19. Only that person who has a principled
commitment to the cultivation of any given self can experience conscience to the
full, since conscience is vitiated by too liberal an adherence to psychic
pluralism, which tends to retain an amoral balance, in due dialectical fashion,
at the expense of immoral and/or moral extremes.
20. Because both the id and the ego are dialectical,
it follows that conscience will only arise to any significant extent in
connection with either pre-dialectical or post-dialectical extremes, where it
will take either an emotional or a spiritual form, depending on the type of noumenal self in question.
21. Hence it is not the soul and the mind which
are a threat to conscience, the sense of right from wrong, of duty, of moral
necessity, so much as the amoral vitiation of conscience which occurs through
the id and the ego, both of which are more deeply dialectical, and thus closely
affiliated to psychic neutrality.
CYCLE TWENTY-FIVE
1. If the soul can be
likened to a square and the mind to a circle, then the id would be akin, in its
phenomenal relativity, to a rectangle, and the ego to an ellipse.
2. Both the square and the circle, being
absolutist in their contrary noumenal integrities,
are non-dialectical, whereas the rectangle and the ellipse have in common the
parallel sides of their elongated planes, which constitute a basis for
dialectical interaction after the manner of the id and the ego or, in bodily
terms, woman and man.
3. The oval is arguably a more radical ellipse
that accords, in its more evenly distributed curvilinearity,
with a deuteron and/or deuterino as opposed to a
neutron and/or neutrino mode of egocentricity, after the manner of Catholic nonconformism.
4. Something similar could be argued of
elongated octagons as opposed to rectangles, where the feminine parallel to the
more radical mode of masculine egocentricity is concerned, and it would accord
with a positron and/or positrino as opposed to an
electron and/or electrino mode of instinctuality,
after the manner of Catholic humanism.
5. Be that as it may, neither octagons nor ovals
transcend the id or the ego the way both squares and circles do, which is why
they remain affiliated, in dialectical interaction, to the psyche as objective
and subjective manifestations, respectively, of phenomenal relativity.
6. The transmutation of lines and curves into
planes is commensurate with the attainment of content and the abandonment of
form.
7. Form leads to content as power to glory and,
in Schopenhaurian terms, the will to representation,
since that which has form or power by definition also has will, while that
which has content or glory by definition also has representation, which is the
linear fulfilment of a causative precondition.
8. We may speak here of cause and effect,
whether in connection with appearances, quantities, qualities, or essences, so that
things can be said to proceed from one type of form or power or will to a
correspondingly proportionate type of content or glory or representation.
9. Contrary to
Schopenhauer, the body is not necessarily, as representation, the
objectification of the will, since it entirely depends on the type of will as
to whether the representational outcome will be correspondingly objective or
subjective.
10. If the will is
objective, and hence a factor of straight lines, then the representation will
be proportionately objective, and thus a rectilinear factor of squares and/or
rectangles.
11. If, on the other
hand, the will is subjective, and hence a factor of curved lines, then the
representation will be proportionately subjective, and thus a curvilinear
factor of circles and/or ellipses.
12. Hence we may argue, contrary to Schopenhauer,
that only that body which is the product of an objective will should be its
objectification, and I hold that, contrary to appearances, such a body is more
likely to be female, in stark contrast to the body which is, in male vein, the subjectification of a subjective precondition stemming not
from a vacuum, as in the female case, but from a plenum, the subjective cause,
through curves, of a curvilinear effect.
13. There is also a more generalized sense in
which the relationship between the Chinese Yin and Yang is one of cause and
effect, since males are in no small degree the effects of a female cause, even
if their childhood representation necessarily requires a closer elemental proximity
to the mother in terms of squares and/or rectangles, as against circles and/or
ellipses.
14. For like can only
issue from like, even when it has the appearance, superficially, of the
opposite gender. In actuality, it takes
the male sex many years to grow towards vegetation and air at the expense of
fire and water.
15. The relation of state to church is also, in
general terms, akin to that between Yin and Yang, female and male, especially
since the Christian Church effectively begins only with the vegetative
sacrifice of the Crucified Saviour as a precondition of spiritual redemption in
the Holy Ghost - something as far removed from the female objectivity of the
State, with its soul and/or id, as it is humanly possible to be.
16. In fact, there is about the Church, when
genuine and hence Catholic, an ego-to-mind, Son-to-Holy-Spirit order of
subjective progression which contrasts, as effect to cause, with the
soul-to-id, the 'Father'-to-'Mother', order of objective progression more
characteristic, in its monarchic and parliamentary parallels, of the State,
that female powerbase from which the glory of the Christian Church duly arose.
17. However, Yin and Yang can also be narrowed
down to the objective and/or subjective parameters of form and content that we
were previously discussing, and it seems to me that not only power and glory or
will and representation, but also work and play can be thought of in terms of
cause and effect, straight lines and/or curved lines and planes of a
rectilinear and/or curvilinear disposition.
18. For it usually transpires that work leads to
play, as will to representation, and that work, as a manifestation of will, is
consequently a precondition, in one mode or another, of a correspondingly
proportionate manifestation of representative play.
19. Hence no play without work, just as, in
correlative terms, we can argue that there would be no content without form, no
glory without power, and no representation without will.
20. It may even be - though this is purely a speculative
suggestion on my part - that each definition of cause and effect can be
ascribed a particular elemental bias, with, say, form and content being most
suited to a metachemical bias by dint of a closer
association, in either negative or positive terms, with ugliness and/or beauty
and hatred and/or love, but power and glory being most suited to a metaphysical
bias by dint of a closer association, in either negative or positive terms,
with falsity and/or truth and woe and/or joy.
21. Similarly, where the phenomenal options 'down
below' are concerned, it may even be that will and representation are more
suited to a chemical bias by dint of a closer association, in either negative
or positive terms, with weakness and/or strength and humility and/or pride, but
that work and play are more suited to a physical bias by dint of a closer
association, in either negative or positive terms, with ignorance and/or
knowledge and pain and/or pleasure.
22. If so, then we would have to allow for a materialistic
bias to form and content which smacked of an apparent definition of cause and
effect, while reserving to power and glory an idealistic bias in keeping with
an essential definition of cause and effect.
23. Similarly, we would have to allow for a
realistic bias to will and representation which smacked of a quantitative
definition of cause and effect, while reserving to work and play a naturalistic
bias in keeping with a qualitative definition of cause and effect.
24. Since I have not argued in such terms before
now, I shall not press the point, though I think it helps to bear the
possibility of alternative biases in mind, so that more specific definitions of
apparent, quantitative, qualitative, and essential modes of cause and effect
can be elicited as and when circumstances allow.
25. For when all's said and done, whether one
thinks of cause and effect in terms of form and content, will and
representation, work and play, or power and glory, the important thing to
remember is that there are, in effect, four main types of cause and effect,
each with a different element and each, so to speak, with a different axe to
grind, be it emotional, instinctual, intellectual, or spiritual, in outer or
inner, negative and/or positive modes, not all of which are equal and not all
of which are equally desirable, despite the capacity of the body and the psyche
to accommodate them on a more or less equalitarian, and hence amoral, basis.
CYCLE TWENTY-SIX
1. Both the soul and the mind, as noumenal psychic entities, are by definition universal,
since universality has an elemental basis in Space and Time, either of which,
in whatever permutation, may serve to demonstrate universality as the condition
of that which, being absolutist, is noumenal.
2. By contrast, both the id and the ego, as
phenomenal psychic entities, are by definition polyversal
(multiversal), since polyversality
has an elemental basis in Volume and Mass which, in whatever permutation, may
serve to demonstrate polyversality as the condition
of that which, being relativistic, is phenomenal.
3. The noumenal, being
absolutist, is universal, whereas the phenomenal, being relativistic, is polyversal, and thus a dialectical shortfall, through
Volume and Mass, from the non-dialectical standing, through Space and Time, of
universality.
4. Whether the universality be evil and metachemical or wise and metaphysical, diabolic or divine,
it will reflect the noumenal absolutism of both Space
and Time.
5. Whether the polyversality
be good and chemical or foolish and physical, feminine or masculine, it will
reflect the phenomenal relativity of both Volume and
6. The evil
universality of metachemistry, which is noumenally objective, extends, in impersonal terms, from
the Cosmos to Venus and, in personal terms, from the eyes to the heart through
space-time materialism.
7. The wise
universality of metaphysics, which is noumenally
subjective, extends, in impersonal terms, from the Sun to Saturn and, in
personal terms, from the ears to the lungs through time-space idealism.
8. The good polyversality of chemistry, which is phenomenally
objective, extends, in impersonal terms, from the moon to the oceans and, in
personal terms, from the tongue to the womb through volume-mass realism.
9. The foolish polyversality of physics, which is phenomenally subjective,
extends, in impersonal terms, from the (vegetative) Earth to Mars and, in
personal terms, from the phallus to the brain through mass-volume naturalism.
10. Hence universality can be either impersonal or
personal on both evil and wise axes of noumenal
presentation.
11. Hence polyversality
can be either impersonal or personal on both good and foolish axes of
phenomenal presentation.
12. Both dresses and zippersuits,
corresponding to objective (diabolic) and subjective (divine) manifestations,
respectively, of noumenal absolutism, are universal.
13. Both skirts and trousers, corresponding to
objective (feminine) and subjective (masculine) manifestations, respectively,
of phenomenal relativity, are polyversal.
14. The female side of life, being objective,
descends from metachemical universality to chemical polyversality, as from diabolic to feminine, dresses to
skirts, while the male side of life, being subjective, ascends from physical polyversality to metaphysical universality, as from
masculine to divine, trousers to zippersuits.
15. Both metachemical
universality and chemical polyversality, having
reference to objective descent, appertain to the State, which is sartorially
equivalent to dresses and skirts.
16. Both physical polyversality
and metaphysical universality, having reference to subjective ascent, appertain
to the Church, which is sartorially equivalent to trousers and zippersuits.
17. Hence not only is the State (when genuine)
female as opposed to male, but it is an institution which descends from evil to
good, as from materialism to realism, crime to punishment, in due objective
fashion.
18. Hence not only is the Church (when genuine)
male as opposed to female, but it is an institution which ascends from folly to
wisdom, as from naturalism to idealism, sin to grace, in due subjective vein.
19. Like mankind in relation to womankind, the
Church is secondary and the State ... primary, since it is the State which
corresponds to the female side of life and the Church, by contrast, to that
which, being subjective, is male.
20. Although the Father and the Mother have both
been co-opted to the Church, they are fundamentally symbolical of the State ...
as it descends from metachemical universality to
chemical polyversality, as from autocracy to
democracy, monarchy to parliamentarianism.
21. Only the Son and the Holy Ghost properly pertain
to the Church, as that which begins in the denial, through the Crucified
Christ, of vegetative sin and culminates in the affirmation of airy grace,
passing beyond physical polyversality to the
metaphysical universality of the saved, or resurrected, spirit.
22. At least this should be the case wherever the
Church is true and not bent backwards, by undue adherence to the Father and/or
Mother, towards the State, wherein the glorification of state power is likely
to replace religious glory.
23. Every denomination has, to a greater or lesser
extent, been compromised and even corrupted by the State and accordingly bent
back, through the Bible, towards that which is fundamentally antithetical to
metaphysical universality - namely the metachemical
universality of such primitivistic concepts as the
Creator and the paradoxical habit, in consequence, of worshipful deference
towards the symbol(s) of cosmic power, effectively equivalent to that of state
power.
24. One does not 'get rid' of the State by
abolishing the Church, since the result is likely to be a state absolutism,
after the manner of Marxist communism or Hegelian nazism,
and the self-glorification of the State is worse than the subversion of the
Church through state power.
25. On the contrary, one can only 'get rid' of the
relativity of state and church via (my concept of) the Centre, which would
change the terms of reference by which secular and religious institutions
relate to each other, moving beyond what has increasingly become, in recent decades,
a dichotomous relativity towards a relativistic absolutism, in which the
state-like aspect of the Centre would be empowered to serve its church-like
aspect, to the greater glory of religious progress.
26. Thus instead of a state absolutism or, alternatively,
of a state which reflects church teachings or, conversely, is moving away from
such teachings towards an ever-more independent position, the coming to pass,
democratically and officially, of the Centre, in which the Church is replaced
by a triadic Beyond (as described elsewhere) and the State by the
administrative aspect of the Centre as that which, bearing 'sins of the World',
effectively pertains to a Christ-like sacrifice, the shouldering of political
responsibilities, etc., in order that the People may be delivered from them and
thereby saved to the triadic Beyond, commensurate, so I believe, with 'Kingdom
Come'.
27. Only thus can the relativity of state and
church or, more usually these days, of church and state, effectively be
overcome, as we move to a situation whereby, literally for the first time in
history, religion can 'come clean' in fully subjective terms, served not by a
state rooted in that which is contrary to such subjectivity and, in the nature
of things, can only undermine it, but, on the contrary, by the secular arm of
the Centre, dedicated, through Messianic resolve, to the advancement of its
religious arm for ever more.
28. All the People need do to secure for
themselves the right to salvation from both their political 'sins of the World'
and the obsolescent church structures rooted, through Biblical and in
particular Old Testament fundamentalism, in worshipful deference to metachemical primacy ... is vote for religious sovereignty
when the opportunity comes to pass; for only through such an ultimate
sovereignty will there be an end to the World, or amoral lifestyle of mundane
sovereignties, and a start made to the heavenly 'Kingdom' which lies beyond it,
and on more profound and, hopefully, lasting terms than the grave.
CYCLE TWENTY-SEVEN
1. Just as, in negative metachemistry,
ugliness is the particle-based cause of hatred, so hatred is the wavicle-biased effect of ugliness. And just as, in positive metachemistry,
beauty is the particle-based cause of love, so love is the wavicle-biased
effect of beauty.
2. Just as, in negative chemistry, weakness is
the particle-based cause of humility, so humility is the wavicle-biased
effect of weakness. And just as, in
positive chemistry, strength is the particle-based cause of pride, so pride is
the wavicle-biased effect of strength.
3. Just as, in positive physics, knowledge is
the particle-biased cause of pleasure, so pleasure is the wavicle-centred
effect of knowledge. And just as, in negative
physics, ignorance is the particle-biased cause of pain, so pain is the wavicle-centred effect of ignorance.
4. Just as, in positive metaphysics, truth is
the particle-biased cause of joy, so joy is the wavicle-centred
effect of truth. And just as, in
negative metaphysics, falsehood is the particle-biased cause of woe, so woe is
the wavicle-centred effect of falsehood.
5. The metachemistry of soul contrasts absolutely, in universal
terms, with the metaphysics of mind (spirit), which stands at an airy remove
from a fiery noumenal antithesis.
6. The chemistry of the
id contrasts relatively, in polyversal terms, with
the physics of the ego, which stands at a vegetative remove from a watery
phenomenal antithesis.
7. The poet and the
philosopher stand, as positive upper-class manifestations of 'the writer', at
an absolutist remove from each other in what effectively amounts to a noumenal contrast between beauty and truth, love and joy.
8. The antipoet and the antiphilosopher
stand, as negative upper-class manifestations of 'the antiwriter',
at an absolutist remove from each other in what effectively amounts to a noumenal contrast between ugliness and falsity, hatred and
woe.
9. The dramatist and
the novelist stand, as positive lower-class manifestations of 'the writer', at
a relativistic remove from each other in what amounts to a phenomenal contrast
between strength and knowledge, pride and pleasure.
10. The antidramatist
and the antinovelist stand, as negative lower-class
manifestations of 'the antiwriter', at a relativistic
remove from each other in what amounts to a phenomenal contrast between
weakness and ignorance, humility and pain.
11. Whereas both the poet and the philosopher,
being absolutist, are effectively universal manifestations of 'the writer',
both the dramatist and the novelist, being relativistic, are polyversal manifestations thereof.
12. Whereas both the antipoet
and the antiphilosopher, being absolutist, are
effectively universal manifestations of 'the antiwriter',
both the antidramatist and the antinovelist,
being relativistic, are polyversal manifestations
thereof.
13. The positivity of
poets, dramatists, novelists, and philosophers is more likely to arise in a
're-born', or sensibly religious, age than in a 'once-born', or sensually
secular, one, of which, on the contrary, the negativity of antipoets,
antidramatists, antinovelists,
and antiphilosophers will be more characteristic.
14. Hence in an age when the State is breaking
free of the Church, whether absolutely ('up above') or relatively ('down
below'), as something effectively posterior rather than anterior to it, the
'cultural' corollary of this will be a plethora of antipoets,
antidramatists, antinovelists,
and antiphilosophers, depending, of course, on the
type of post-Christian society.
15. The twentieth century was of course such an
age, and the balance of probability is that the chief purveyors of
anti-literature were women, since they are more naturally or, rather,
unnaturally negative than positive, on account of their objective dispositions
in response to a vacuous precondition.
16. Needless to say, all the Arts will be
conditioned in a similar way by the drift towards and/or actual achievement of
state hegemony of one kind or another, which is only possible on account of the
liberation of the female from subjective constraints and the gradual
feminization of society in the wake of the decline, if not collapse, of
Christian values.
17. One cannot of course put the clocks back, as they
say, and I, for one, would be the last person on earth to want to do any such
thing! But one can certainly work, as an
intelligent and spiritually-oriented man, for the supersession
of the State by the Centre, and the coming to pass of a Superchristian
New Order in which the positivity of the morally most
desirable subjective values are once again paramount, only this time more so
than ever before.
18. The delusional theocracies of the Church
arguably deserved to be overhauled, if not replaced, by the secular values of
state-dominated modernity, but such values leave so much to be desired, from a
morally subjective standpoint, that the sooner we move beyond them to the
religious values of the Centre, the better it will be for, at any rate, the
greater percentage of males, and not a few females.
CYCLE TWENTY-EIGHT
1. Although I don't think all that highly of
theocracy, I ought to allow for the possibility that, in light of the above
antithesis concerning the distinction between universality and polyversality, the Father, so to speak, is less
polytheistic than monotheistic in view of the association of this concept with
Creator-based fundamentalism, as effectively applying to the space-time axis of
metachemical materialism.
2. It would seem, if my inspired hunch is
correct, that the Mother is less monotheistic than polytheistic, since
associated, through phenomenal objectivity, with volume-mass realism, the very
thing which connotes, in its relativity, with a polyversal
as opposed to universal status.
3. Hence if there is a parallel between polyversality and polytheism, one should have no hesitation
in equating the latter with a feminine bias, whilst allowing the absolutism of
the Father and/or Creator to correlate, in due noumenal
fashion, with monotheism, the universal antithesis to atheism or, more
correctly, deism, as that which is more than simply against theism but in
favour, through noumenal subjectivity, of a deistic,
and thus properly deity-centred, alternative to it.
4. Only in deism, it seems to me, does one
approach the airy realm of genuine spirituality, whether negatively, through
falsehood and woe, or positively, through truth and joy, and whether in outer
or inner, 'once-born' or 're-born' contexts.
5. Polytheism would therefore be reflective of a
feminine bias and would stand on opposite sides of the gender fence from
pantheism, or that which, though equally polyversal
in its phenomenal relativity, is effectively masculine through a fleshy
correlation with nature and all that is vegetative in one degree, shape, form
or another.
6. Hence we should contrast the universal
antithesis of monotheism and deism with the polyversal
antithesis, down below, of polytheism and pantheism, the former antithesis
having noumenal reference to fire and air, the latter
one having phenomenal reference to water and vegetation.
7. Religion could therefore be concluded to
descend, state-wise, from the monotheistic universality of the Father to the
polytheistic polyversality of the Mother, and to
ascend, by contrast, from the pantheistic polyversality
of the Son to the deistic universality of the Holy Ghost, the latter of which
would be atheistically 'beyond the (anthropomorphic) pale' of theism, and thus
of everything which pertained, via theology and theocracy, to either metachemical, chemical, or physical shortfalls from
metaphysics, or that which, being airy in one way or another, alone pertains to
genuine religion.
8. Only when religion ceases to be ruled by the
Devil in monotheistic universality, or to be governed by woman in polytheistic polyversality, or to be represented by man in pantheistic polyversality ... will it be led by God in deistic
universality, as, traditionally, in the Far East to one degree or another.
9. Even in Christendom, it is logically
inevitable and profoundly demonstrable that the Church becomes truer and/or
less theistically bogus the farther east one goes, which is why Russian
Orthodoxy remains the mode of Christianity which is closest, in vegetative
'rebirth', to Christ.
10. The farther west one
goes, on the other hand, the more bogus and the less 'true' the Church
generally becomes, as the Father and the Mother tend to eclipse the Son and the
Holy Ghost in due state-dominated fashion.
11. This is especially true of certain Protestant
churches of the American Far West, but it also applies, in no small degree, to
the westernmost examples of Roman Catholicism, which, at times, are virtually
indistinguishable from outright Marianism, and
occasionally border on Creator-oriented fundamentalism.
12. It is often said that we live in a
fundamentalist age, and, certainly, one can believe that the extent to which
objective values, partly conditioned by appearance-based media technology, have
gained the upper hand, through materialism and realism, over subjective ones
... is proof enough of the difficulty confronting anyone who seeks to reverse
the trend of female domination in favour of male liberation, through naturalism
and especially idealism, from heathenistic norms.
13. One of the principal reasons why
fundamentalism, in particular, is always a force to be reckoned with ... is
that men are beholden, especially when young, to the attractive power of female
beauty, and often succumb to its allure by falling in love and experiencing
what amounts to a positive manifestation of fundamentalist glory.
14. Then, of course, something more humanistic,
and hence realistic, often follows as a matter of familial course, as men
succumb to the maternal ambitions of women and gravitate from the worship of
beauty and love, through noumenal objectivity, to the
worship of strength and pride through its phenomenal counterpart.
15. In neither case is
there anything demonstrably Christian, or male, but simply a surrender, by men,
to that which, always and everywhere, is un-Christian in its Superheathen and Heathen femaleness, the male effectively
reduced to a worship of state power even as it assumes a religious pose.
16. Baudelaire wrote rather disparagingly, in his
'Intimate Journals', of man's relationship to woman being akin to that of a
slave of a slave, and, frankly, one can see what he meant. There isn't much to suggest that man is
anything but an adjunct to female power when fundamentalist and humanist
criteria considerably prevail, and even nonconformism
leaves something to be desired when it is merely that which, in Anglican
fashion, represents the male aspect of life in relation to, rather than in
defiance of, the female aspect of it.
17. Only that nonconformism
which, being Catholic, encourages men to 'turn their back' on women and to look
upon fleshy self-indulgence as 'sinful', thereby necessitating confession and
repentance, stands closer to Christ, and hence to the Cross which is the
necessary precondition, through vegetative self-denial, of spiritual
self-affirmation, and thus of salvation not only from the World, but from that
which diabolically rules over it in due fundamentalist fashion.
18. Such Catholic nonconformism
is less pantheistic, and hence nature-struck, than atheistic, or against the
neutral mode of nonconformism, and it paves the way
for the possibility of deistic transcendentalism in due course, the reward for
those who can climb beyond naturalism to idealism, beyond sin to grace, and to
the attainment, in consequence, of spiritual self-deliverance through God and
Heaven, truth and joy, divine power and sublime glory.
19. Such is the supernature
of the superman, and the superman is one who has the capacity to live
transcendentally aloof from the world of humanist and/or nonconformist
relativity in what amounts, in its subjective universality, to a noumenal antithesis to fundamentalism.
20. Only that man who was high to begin with, or
who had the capacity to achieve the heights, either because he was an outer
kind of transcendentalist (subman) or, alternatively,
an exceptional kind of inner nonconformist (upper man) ... can become a
superman, and thus a true 'Son of God', at home in the lofty realms of sensible
metaphysics.
21. Not everyone can become such, and that is why
the generality must remain less than supermasculine,
even as they achieve new manifestations of femininity and masculinity in what I
would regard as the lower tiers of the triadic Beyond, come the introduction,
through Social Transcendentalism, of 'Kingdom Come'.
CYCLE TWENTY-NINE
1. To be above the ego of intellectual
sensibility is to be above the 'I' who writes from a personal, and hence
phenomenal, standpoint, the 'I' of the intellectual self which thinks, and thinks
of itself in relation to others.
2. The mind, or
spiritual self, is not personal but, as I have attempted to prove, universal,
in that it derives from the omnipresent medium of the air one breathes as a
spiritual being, and can only exist or have experience of itself in relation to
universality.
3. Hence the mind, when true to itself, does not
think, but is that which allows itself to be imposed upon and to remain
receptive to such thoughts as the intellectual self, the inner knowledgeable
self or sensible ego, may choose, in its phenomenal relativity, to think.
4. The mind, when true to itself, is beyond the
boundaries of thought, which issues, by contrast, from a personal self, the
sensible ego, that is made possible by the prior existence of a brain from
which, having first stored them there, the inner ego draws the concepts which
it wishes to utilize for purposes of thought.
5. When 'true' to itself,
the ego thinks personally, about what concerns the individual whose
self-identity derives, in no small degree, from his thoughts.
6. It is also possible, as I have shown, to bend
thought in a universal direction, as when one thinks about God or truth or
spirit or other noumenal subjects, and such thought
is quasi-universal, since it stems not from the ego, in personal vein, but from
what we may call the superego, which is the type of idealistic intellect one
would more identify with genuine philosophers than with, say, novelists or
dramatists.
7. Even the superego is fundamentally personal,
in that it stems from and pertains to the brain of a specific individual, who
uses it to think in a quasi-universal way.
8. In this respect, prayer is also a
manifestation of superegocentric quasi-universality,
in that it orientates the religiously-thinking, or praying, individual towards
that which is conceived, as God, etc., to be universal.
9. One prays, as, say, a Christian, not to a
personal being but to a universal one, the 'Risen Christ', whose spiritual
essence is conceived as existing above the planes of phenomenal reference, in
what amounts to a noumenal transcendentalism of
extraterrestrial significance.
10. Philosophical thought differs from prayer in
that it is not a mode of religious praxis but a theory of life centred in the
pursuit of wisdom, which therefore points the way towards the possibility of
enhanced being.
11. The philosopher's thought, if sufficiently
universal in scope, may well pave the way for a higher order of religious
praxis than has generally obtained within his culture-complex, as and when
meditation is advocated over prayer as being more conducive to the attainment
of a higher state of mind, one in which the mind is totally liberated from the
last vestiges (superegocentric?) of ego, and
accordingly achieves true spiritual redemption in that which, being
omnipresent, is genuinely universal.
12. Prayer never transcends the quasi-universality
of superegocentric intellectuality, but meditation,
as advocated by the genuine philosopher, has the effect of diminishing ego and
enhancing spiritual self, as the mind surrenders, through the breath, to that
which, as air, is truly universal.
13. Only in the conscious breathing routines of
transcendental meditation is the mind liberated from egocentric personality
and/or superegocentric quasi-universality by the true
universality of the air itself.
14. The inner metaphysical self, or mind, uses
both the lungs and the air to bring itself, first, to an accommodation with God
and, then, to an accommodation with Heaven, passing from truth to joy in an
unending cycle of metaphysical power and glory, divinity and sublimity, which is the salvation and resurrection of the
spiritual self.
15. The lungs are no more God than air is Heaven,
but the inner metaphysical self achieves both God and Heaven for itself in
proportion as it becomes increasingly committed, through transcendental
meditation, to both the metaphysical will of the lungs and the metaphysical
spirit of the air, in the interests of enhanced being.
16. Mind that is truly spiritual, purged of
everything but the breath that sustains it, is alone genuinely universal; for
universality is a noumenal experience that transcends
the phenomenality of the brain and its egocentric
extrapolations.
17. It is on a similar basis that, at its highest
tier, the triadic Beyond of the Centre to which I subscribe would transcend the
Church, raising the fulcrum of subjective experience from sin to grace, the
genuine grace, that is, which flows from meditative praxis rather than the
pseudo-grace of verbal absolution.
18. It is this meditative praxis which, in its
deistic airiness, is atheistic, and thus beyond any form of theistic
allegiance, including, not least of all, the fundamentalist theism which makes
a God out of fire and the Cosmos a fit object, in consequence, for worshipful
idolatry!
19. With genuine spirituality, there is no room
for idolatrous objectivity in relation to fiery or watery or even vegetative
shortfalls from true religion, but only room for the most intense subjectivity
possible to human beings.
20. Such an intense subjectivity would only be
possible, it hardly needs emphasizing, to the Elect of Spirit, the higher men
whom democratic institutions and world idolaters prefer to ostracize as an
extremist threat to the phenomenal status quo.
21. I can only add that, in the triadic Beyond,
even people who were less than an Elect of Spirit would have a place for
themselves, provided they recognized the ultimate legitimacy of spiritual
nobility, and were prepared to defer to it during the course of their more
terrestrial devotions.
22. For the Centre which Social Transcendentalism
wishes to democratically establish at the expense of state/church traditions
would not be interested in extraterrestrial partisanship, but be pledged to the
development of new terrestrial parameters for those for whom a New Purgatory of
watery femininity and a New Earth of vegetative masculinity could only prove
more relevant than a New Heaven of airy supermasculinity,
religiously hegemonic as the latter would unquestionably have to be.
CYCLE THIRTY
1. As I hope to have established, some cycles
ago, that squares and circles are noumenal contents
deriving from noumenal straight and curved lines,
while rectangles and ellipses are their phenomenal counterparts with a
similarly phenomenal derivation, we should have no difficulty in equating
buildings with one or another of these options, according to their overall
shape and height.
2. Hence we should have to distinguish tall
buildings of a square or a circular design from those buildings which betray,
in their rectangular or elliptical constructions, a phenomenal as opposed to noumenal integrity.
3. I would not hesitate, therefore, to equate
skyscrapers or other tall buildings of a square design with the noumenal objectivity of metachemical
materialism, reserving for circular skyscrapers an equation with the noumenal subjectivity of metaphysical idealism.
4. Neither would I hesitate to equate squat
buildings of a rectangular design with the phenomenal objectivity of chemical
realism, reserving for elliptical buildings an equation with the phenomenal
subjectivity of physical naturalism.
5. We should now have a basis from which to
evaluate buildings not only according to whether they conform to a noumenal or a phenomenal status, but, in addition, to the
alpha or omega of each, the metachemical no less
antithetical to the metaphysical where towering buildings are concerned ...
than the chemical to the physical wherever squat buildings prevail.
6. Hence we can distinguish
those buildings which, in their rectilinear designs, correspond to the
objective, and hence female, side of life from those corresponding, in their
curvilinear designs, to its subjective, and hence male, side.
7. The square towering building is no less
behind the generality of rectangular buildings ... than the circular towering
building stands beyond the generality of elliptical ones.
8. Which is equivalent to saying, in elemental
terms, that whereas tall, square buildings correspond to fire, their
rectangular counterparts 'down below' correspond to water - the former
effectively diabolic and the latter feminine.
9. Likewise, we would have to maintain that whereas
elliptical buildings correspond to vegetation, their circular counterparts 'up
above' correspond to air - the former effectively masculine and the latter
divine.
10. Hence we have a metachemical/chemical
distinction between the objective absolutism of square buildings and the
objective relativity of rectangular buildings, as between materialism and
realism, evil and good.
11. Hence we have a physical/metaphysical
distinction between the subjective relativity of elliptical buildings and the
subjective absolutism of circular ones, as between naturalism and idealism,
folly and wisdom.
12. Clearly, it makes a lot of difference which
kind of architectural design a building conforms to, since the linear content
to which a structure most pertains will determine whether it can be regarded as
paralleling fire, water, vegetation, or air, with all due considerations as to
its basic gender, ideological, moral, or cultural significance.
13. Broadly, the drift from rectangular to square architectural
designs is equivalent to a progression or, rather, regression from objective
towns to objective cities, as from phenomenal extensiveness to noumenal extensiveness, good objectivity to evil
objectivity within female parameters.
14. Equally, the drift from elliptical to circular
architectural designs is equivalent to a progression from subjective towns to
subjective cities, as from phenomenal intensiveness to noumenal
intensiveness, foolish subjectivity to wise subjectivity within male parameters.
15. Towns are always broadly phenomenal and
cities, by contrast, largely noumenal, even when, as
above, we distinguish the objective from the subjective on the basis of a
rectilinear/curvilinear divide.
16. Villages and communes (country houses, castles,
etc.) are rather more the traditional or ancient parallel to towns and cities
than their subjective counterparts.
17. There are certain towns and cities which are
architecturally androgynous, combining a variety of objective and subjective
features within themselves, whilst other towns and cities maintain a bias
towards either the objective or the subjective types of architecture, depending
on whether they have been conditioned by female or by male criteria overall.
18. It is inconceivable, in this world, that only
one type of architectural style should prevail in any given town or city,
considering that style is to some extent conditioned by function, as well as by
cultural and/or ethnic factors.
19. The triadic Beyond to which I subscribe as a
self-proclaimed Messiah would not be partial to only one type of architectural
style, even if the emphasis would be on circular towers in conformity with
Centrist criteria, as that which is deemed most suitable to the cultivation of noumenal subjectivity.
20. For the circular
tower is commensurate with metaphysical idealism, and hence with the
leadership, through noumenal subjectivity, of
spiritual being.
21. Yet that would not exclude the probability,
lower down the triadic hierarchy, of elliptical and rectangular styles of
building, where naturalism and realism would have their masculine and feminine
places, albeit in deferential acknowledgement of the hegemonic standing of
metaphysical idealism.
22. Logically, the writer, unlike the artist, is
likely to be more 'at home' in a rectangular building than in a square one,
while the musician, unlike the sculptor, is likely to be more 'at home' in a
circular building than in an elliptical one.
23. It could be argued that the best type of
building for a philosopher to work in would be, if not a circular tower (more
suited to the metaphysical per se?), then at least a rectangular
building that deferred to the circular in some significant way, thereby
effectively bending water towards air.
24. The writer who is accused of living in an
'ivory tower' at the expense of everyday life is obviously at fault from a
strictly rectangular, and hence objective, point of view, since writing, with
its fluidal means traditionally, is fundamentally a feminine art form; but when
he is a genuine philosopher, then the 'bovaryization'
of writing towards music, of water towards air, is only to be expected, and
requires an 'ivory-tower' existence if the necessary metaphysical or, more
literally, quasi-metaphysical elevation over the common phenomenal run of
things is to be achieved.
25. Hence, although used in a metaphorical way,
the term 'ivory tower' connotes with that which is above and beyond the World,
and that is precisely what the philosopher, even if not literally secreted in a
circular tower, should be, insofar as it is his duty to climb beyond the
mundane realm of terrestrial endeavour in his pursuit of wisdom, which is, of
course, an extraterrestrial, or airy, virtue.
26. Only the philosopher who works at an 'ivory-tower'
remove from the common run ... is of any consequence to philosophy; for the
pursuit of wisdom, of enhanced being through essence, cannot be carried out 'on
the ground', but demands a noumenal elevation above
the phenomenal relativity of polyversal literature,
meaning, principally, novels and plays.
27. In this respect, the philosopher stands at the
opposite extreme from the poet, who should also be above 'the crowd', if from
an anterior, and effectively fundamentalist, rather than from a posterior, and
transcendentalist, point of view.
CYCLE THIRTY-ONE
1. The Biblical proverb about taking the beam
out of one's own eye before addressing the mote in that of another's ... would
seem to be directed, in effect, at those who are more objective than subjective
in their sensual and/or sensible orientations, and more inclined, in
consequence, to have a beam than a mote (of immorality) in their eye.
2. In general terms, this would apply to females
to a greater extent than to males, since the former are by (un)nature more
disposed, through fire and water, to the objective aspects of life than the
latter, whose intrinsic bias towards vegetation and air makes them
correspondingly more subjective, and hence less disposed, one would imagine, to
the cultivation of a beam than a mote (of immorality).
3. Yet there are peoples who are more female,
overall, than male in their ideological, ethical, or other orientations, and
one would have to say that the chances of such peoples cultivating a beam
rather than a mote in their eye must be pretty high, in fact so high as to
effectively preclude them from being able to acknowledge the mote in the eye of
their principal critics or adversaries by dint of the moral blindness to which
they have been brought, compliments of the beam (of immorality) to which they
unreflectively and uncritically subscribe in consequence of too objective a
disposition.
4. Undoubtedly the British are such a people,
as, to an even greater extent, are the Americans, whose beam is somewhat larger,
stronger, and more morally damaging, in view of their greater bias towards noumenal objectivity, as symbolized by the stars on their
flag, and superheathen disposition, in consequence,
to glorify the stellar aspect of the Cosmos in due superfeminine
fashion.
5. There is even less subjective reflectivity
where America is concerned than in Britain, and one can only conclude that
their ability to identify the mote in the eye of their principal detractors
will be correspondingly impaired by the degree to which the beam of noumenal objectivity is given free rein to do its
damnedest.
6. The dominant trend of Western civilization in
recent centuries has been to regress from water to fire, as from chemical
realism to metachemical materialism, feminine good to
diabolic evil, giving to doing, and no greater paradigm for this trend exists
than that of Anglo-American civilization, the latter-day heathenistic
equivalent of Graeco-Roman civilization, with America
taking over from Britain the so-called leadership of the Western world.
7. For all its
democratic ideals and show of religious piety, America remains fundamentally a
barbarous country which worships fire through doing, where Britain, its more
civilized counterpart, worshipped - and to some extent still worships - water
through giving.
8. One of the most conspicuous examples of the
extent to which America worships fire through doing or, rather, acting ... is
in the so-called American Dream, which is effectively that of the film
industry, based in Hollywood, and its relentless commitment to a plethora of
ever-more explosive and/or expressive movies.
9. One cannot pretend that America could be
substantially different than it is, since, like any country on earth, America
is partly conditioned by climatic and environmental factors which determine its
lifestyle, so to speak.
10. The stripes on the American flag strike me as
symbolizing, in their red horizontality, a hot or fiery water, such that is the
consequence, in no small degree, of the starry cosmos which reigns over it as
its metachemical precondition - fire leading to
water, as the Devil to woman.
11. Despite its macho pretensions, America is
really more female than Britain, in that its objectivity tends to take a
predominantly noumenal rather than phenomenal turn,
in keeping with the superheathen reign of brightness,
symbolized by the Statue of Liberty and other such superfeminine
icons, at the expense of the heathen darkness of watery femininity, a darkness
more 'Old World' and, in particular, English than American.
12. Yet starry brightness corresponds to the evil
of noumenal objectivity, and is thus a metachemical regression from the watery darkness of
phenomenal objectivity, corresponding, by contrast, to chemical goodness.
13. Where the objectivity of evil and good are
concerned, it is America which stands closest to the one and Britain to the
other, though both are somewhat short, in their female bias, of folly and
wisdom, and thus of the possibility not of brightness and darkness, diabolic
and feminine, but of heaviness and lightness, masculine and divine.
14. For a drift from masculine folly to divine
wisdom, taking to being, if in sensual as opposed to sensible terms overall,
one would have to switch one's attention from Britain and North America to,
say, Spain and South America, since the latter continent is less given to the
brightness of North American noumenal objectivity
than to the lightness of South American noumenal
subjectivity, including certain dances (tango, salsa, lambada)
which typify the Latin alternative, in gravity-defying motions, to the
horn-wielding glitter of American Jazz.
15. Thus if Britain, in its watery femininity, its
speech-oriented parliamentarianism, led to the fieriness of North America, it
cannot be denied that Spain, in its vegetative masculinity, its bull-slaying
virility, led to the airiness of South America where, due to a variety of
conditioning factors, the male aspect of life became more deeply entrenched
than ever it was in Europe, and heaviness was duly eclipsed by lightness to an
extent comparable to that by which darkness was eclipsed by brightness in North
America.
16. The statue of Christ the Redeemer atop the Corcovado Mountain in Rio de Janeiro is the South American
retort to the presence of the Statue of Liberty on Liberty Island in New York,
and in this sculptural contrast is to be found the antithetical dispositions of
the two continents for brightness and lightness, evil and wisdom, fire and air.
17. Such an antithesis would of course exist in a
rather more phenomenal basis in Europe between the darkness of Britain and the
heaviness of Spain, since it was from Europe that both the feminine and the
masculine aspects of life gravitated to their respective noumenal
resolutions in the 'New World'.
18. Some, in their ignorance, make the mistake of
identifying darkness with evil and brightness with good, but, in actuality,
nothing could be more contrary to the facticity of
the matter.
19. Darkness is, in effect, objectively preferable
to brightness, as woman to the Devil or purgatory to Hell or, in simple
elemental terms, water to fire, but it is the brightness which, principally
through America, reigns over the contemporary world and delusively hypes itself
up as something morally desirable.
20. In actuality, neither
goodness and evil nor water and fire are moral but equally or, rather,
unequally immoral: the one phenomenally so, and the other in relation to a noumenal manifestation of objectivity.
21. In sartorial terms,
one doesn't get beyond the dress or the skirt where evil and good are
concerned, since one remains confined to female parameters in due objective
fashion.
22. Goodness punishes crime, while crime 'flies in
the face' of goodness as something that is demonstrably evil. In neither case have we entered the male
realm of sin and grace, folly and wisdom, trousers and zippersuits,
in due subjective vein. We have remained
fixed, in effect, at an Anglo-American, as opposed to a Latin-American, level
of civilization, where brightness and darkness, fire and water, are adjudged to
be the correct yardstick by which truth, morality, God, etc., should be
measured.
23. Nothing, of course, could be further from the case,
but, then, each civilization works within certain parameters and seeks either
to extend those parameters at the expense of other civilizations or, if
subjective, to defend itself from the subversive encroachments or threats of
irrelevant criteria as best it can.
24. We are of course generalizing, in each case,
where both noumenal (New World) and phenomenal (Old
World) alternatives are concerned, but such generalizations are far from
fanciful, since drawn from specific facts which present themselves to us in the
course of their historical unfolding.
25. Nothing is ever completely 'cut and dried', as
they say, but neither are logically sustainable generalizations without
philosophical significance in enabling us to better understand the world in
which we live, whether as practically-minded participants or as
theoretically-minded elucidators and ... philosophers.
CYCLE THIRTY-TWO
1. That which merely exists rather than lives
may be susceptible to appearance or quantity or quality or essence, in due elemental
fashion, but it will not be capable of doing or giving or taking or being.
2. Conversely that which lives rather than
simply exists ... will be capable of doing or giving or taking or being by dint
of the fact that it utilizes appearance or quantity or quality or essence, as
the case may be, to that end.
3. Elements exist but do not live, in the sense
of having the capacity to directly experience, through sentience, a range of
emotions, sensations, thoughts, or feelings.
4. Hence although fire, water, vegetation, and
air most certainly exist, they do not experience emotions, sensations,
thoughts, or feelings in the manner of a living person, whose sentience exposes
him to a variety of psychic states having their origin in some subatomic
equivalent of the basic elements.
5. A human being is thus more than merely
existential, even if, as a composite of elemental factors, he has an
existential dimension. On the contrary,
he is principally experiential, and it is through his varied experiences of and
in life that he actually lives.
6. The experiential
transcendence of existence by human beings is what makes for love or pride or
pleasure or joy or, indeed, for their negative counterparts in hatred,
humility, pain, and woe.
7. It is also what makes, in a broader sense,
for science and politics and economics and, above all, religion, which
transcend art and literature and sculpture and music in much the same way that
love transcends beauty or pride transcends strength or pleasure transcends
knowledge or joy transcends truth.
8. Even the hatred of antiscience
or the humiliation of antipolitics or the pain of
anti-economics or the woe of antireligion transcends
the ugliness of anti-art or the weakness of anti-literature or the ignorance of
antisculpture or the falsity of antimusic
in such experiential terms, leaving the anti-arts as the same sort of testimony
to anti-existence, as their positive counterparts to the testimony of
existence.
9. The Arts indubitably exist, but they do not experience
doing or giving or taking or being in the manner of a sentient creature, even
if a degree of their creators' experience of certain emotions or sensations or
thoughts or feelings is conveyed, directly or indirectly, via them.
10. In this respect, the
Arts will always be a poor substitute for the experience of doing (through
emotions) or giving (through sensations) or taking (through thoughts) or being
(through feelings) by those who actually live in a scientific or a political or
an economic or a religious manner, as the case may be.
11. The significance of the Arts is not as a
substitute for life but as an existential guide to its experiential fulfilment
through one or another mode of direct experience, whether in relation to Hell,
Purgatory, the Earth, Heaven or, indeed, to any of their negative counterparts.
12. In this respect, the
philosopher, as a positive type of the literary artist, is an existential guide
to the experience of being through essence, since his penchant for wisdom makes
the pursuit of joy through truth of paramount theoretical concern to him.
13. Air is not only the
essential element but the mystical element, on account of its hidden nature as
that which is not detectable to the eye in the manner of fire, water, and
vegetation.
14. Air is thus not only
mystical but supernatural and extraterrestrial, in its noumenally
subjective elevation above the phenomenal mode of elemental subjectivity, viz.
vegetation.
15. Air is omnipresent and therefore universal,
but nowhere to be seen on account of its essential nature, its supernature, as that which rises, extraterrestrially,
above the vegetative heaviness of the earth on the basis, necessarily
comparative, of gravity-defying lightness.
16. Likewise the self which utilizes air to a beingful end, the inner metaphysical mind, is hidden from
view and only achieves superconscious awareness of
itself through joy, which is its experiential fulfilment and transcendence of
conscious existence.
17. For the mind that is sensibly conscious of
itself through aware feeling is existential and therefore spiritual, but the
mind that achieves a joyful transcendence of such consciousness is experiential
and thus truly heavenly, the difference, one might say, between the existence
of being through essence, which is truth, and the experience of being in and as
-though at one with - essence, which is joy, if not bliss.
CYCLE THIRTY-THREE
1. The spiritual self,
or mind, has no knowledge of itself but only consciousness of itself, through
aware feeling, as a spiritual entity.
2. Knowledge, on the contrary, is what applies
to the ego, and, in sensibility, knowledge is always intellectual.
3. In sensuality, on
the other hand, knowledge is always carnal, since associated, through outer
ego, with the phallus - and hence the flesh - as opposed to the brain.
4. Knowledge can of course be negative or
positive, depending on whether achieved in connection with the anti-ego or the
ego, in both external and internal, sensual and
sensible contexts.
5. So-called spiritual knowledge is really
knowledge of the spirit or of spiritual issues from the standpoint of the
superego, as and when intellectuality takes a specifically philosophical turn
in connection with metaphysical thought.
6. Such knowledge of the spirit is therefore an
extreme manifestation of egocentricity, and is effectively a gnostical shortfall from that which, having direct
reference to spiritual self-consciousness, is mystical.
7. Hence the gnostical
stands to the mystical as vegetation to air, whether in sensibility, as above,
or in sensuality, where the 'gnosis', or knowledge, is likely to be rather more
carnal than intellectual, in keeping with its phallic nature.
8. Unlike the vegetative Gnostic, the airy
Mystic does not have knowledge of self (ego) but consciousness (aware feeling)
of self (mind), whether subconsciously in relation to metaphysical sensuality
or superconsciously in relation to metaphysical
sensibility - the former having associations with the ears and the latter with
the lungs.
9. Whereas knowledge of self is carnal and/or
intellectual, depending on the mode of egocentricity, consciousness of self is
aural and/or spiritual, depending on the mode of 'psychocentricity'.
10. The Gnostic never
really transcends his masculinity, whereas the Mystic will be either submasculine in sensuality or supermasculine
in sensibility, either of which is comparatively divine.
11. Mysticism takes over from gnosticism
at that point where metaphysical being ensues upon physical taking, as and when
one ceases to cogitate and/or pray, but simply meditates instead.
12. It is difficult to conceive of antitheses to
mysticism and gnosticism in view of the extent to
which each term has been twisted away, in Western civilization, from its
rightful ascription, but such antitheses are more likely, being objective, to
have either magic(al) or tragic(al) associations, in keeping with their female
(un)nature.
13. Certainly I would not hesitate to contend
that, on the basis of their respective objective dispositions, there is
something magic about the Devil and, by contrast, tragic about woman, the
latter corresponding to a quantitative 'fall' from an apparent precondition, as
in the case of water from fire, or chemistry from metachemistry.
14. Magic has associations not with the spirit but
with the soul, with an emotional response to metachemical
stimuli, and we may believe that tragedy ensues upon magic when instinctual
responses to chemical stimuli bring the id into conflict with the soul and
oblige it to enact the goodness of punishment at the soul's (evil) expense.
15. Thus the tragedy for woman is that she is
fated to come into punishing conflict with the magic of the soul, once she
abandons the 'garden' of metachemical innocence for
the chemical responsibilities of the World.
16. Such responsibilities, being maternal, ensure
that magic loses its metachemical innocence and
becomes associated, through instinctual goodness, with all that is emotionally
unacceptable from a chemical, and hence feminine, angle.
17. The tragedy for woman is that once she has
lost her emotional innocence on the Cupidian axis of
space-time metachemistry, she can never get it back,
but is fated to punish both in herself and especially in others (offspring)
that which runs contrary to the responsible will of instinctual goodness.
18. Deprived of magic, life becomes tragic for
those women who have 'fallen' from the diabolic heights of metachemical
innocence to the feminine depths of chemical responsibility.
19. The skirt has
replaced the dress, and never again can the dress be worn with the same metachemical insouciance as was formerly the case, before
the darkness of instinctual responsibility ensued upon the brightness of
emotional freedom.
20. Woman is fated to plumb the chemical depths,
for she cannot fulfil her instinctual needs by remaining metachemically
aloof from the World, like a magician.
Henceforward that which was innocent becomes vulnerable, through guilt,
to the stigma of criminal irrelevance and the onerous responsibility of
punishment.
21. If to turn against that which is higher and
which one had emotional experience of is tragic, then to hype up, for personal reasons,
what is lower ... must be comic, and such, it would seem, is the case where the
generality of relationships between women and men are concerned, since the
latter only enter into relationships with the former out of folly and a
corresponding lack of wisdom, and women instinctively know this!
22. One might say that it is the phallic folly of
the average man's sensual relationship to the opposite sex which affords women
comic relief from their tragic renunciation of soul.
23. A man does not find himself anywhere near as
comic as he appears to his woman at those times when the enormity of his
phallic folly comes into conflict with the tragedy of her renunciation of soul.
24. Sin is accordingly comic, but not from the
sinner's standpoint, nor from the standpoint of grace, but only from the point
of view of that woman whose tragic lot it is to punish what she experientially
knows, in her heart of hearts, to be greater than the World, and who is
afforded comic relief by the man's renunciation or, more likely, denunciation
of wisdom.
CYCLE THIRTY-FOUR
1. Just as drama, the most feminine because
speech-oriented and therefore watery of literary genres, alternates between
tragedy and comedy, so women do likewise - at least when they are recognizably
feminine, and no longer actively diabolic.
2. Women's tragic renunciation of the Devil
makes them more susceptible to regarding as comical that which impinges upon
them from a masculine standpoint, as and when the sinful folly of men is brought
into sharp relief with their own punishing goodness, and exposed for what it
is.
3. That which is comical is so from an objective
point of view, and contrasts with the subjectivity of humour, which is rather
more masculine than feminine.
4. Christ is reputed never to have laughed, and
one can believe that He would not have laughed at or been amused by other
people, since too subjective in his gnostical
rejection of the 'once-born' World to be susceptible to the feminine bias for
comedy, for finding comic that which is contrary to itself and intrinsically
sinful.
5. Neither is that which 'flies in the face' of
comedy necessarily tragic, since tragedy is behind rather than beyond
comedy. Rather, it is phallic, and thus
a precondition of gnosticism.
6. The tragic/comic relativity of phenomenal
objectivity has to be weighed against the phallic/gnostic
relativity of phenomenal subjectivity, as one distinguishes the chemical polyversality of feminine women, both upper and lower, from
the physical polyversality of lower- and
upper-masculine men, each of which is beneath the metachemical
universality of diabolic superwomen-to-subwomen and
the metaphysical universality of divine submen-to-supermen.
7. Magic is no less behind the tragic/comic
relativity of phenomenal objectivity ... than mysticism beyond the phallic/gnostic relativity of phenomenal subjectivity.
8. Just as magic pertains to the noumenally objective absolutism of fire, so that which is
mystic pertains to the noumenally subjective
absolutism of air, both of which, being universal, are above the planes of
phenomenal polyversality.
9. From magical appearances to mystical essences
via tragic/comic quantities and phallic/gnostic
qualities in due process of objective devolution on the one hand, as from fire
to water, and of subjective evolution on the other hand, as from vegetation to
air.
10. The Bible says something to the effect of 'God
so loving the world that He gave His only begotten Son', but, in actuality, God
has nothing whatsoever to do with loving or even hating the world. On the contrary, God is too subjective an
entity to be concerned - if only indirectly - with anything but woe (if
negative) or joy (if positive), and, in any case, is a factor in that which
saves one from the world or, rather, World (with a capital 'W' to denote its
religious connotation), leading one beyond it in due metaphysical vein.
11. That which loves the world (if positive) or
hates the world (if negative) will have more to do with the Devil than ever it
or, rather, she has to do with God, since it is the metachemical
self which rules over the world through diabolic power (the Devil) and infernal
glory (Hell), whether in outer or inner terms, and whether, as I have
indicated, in relation to negative or to positive manifestations of metachemical selfhood.
12. It is only because the Diabolic and the Divine
are confounded with one another in the Bible-dominated delusions of Western
civilization that that which is actually magical becomes erroneously identified
with the mystical, to the detriment of true mysticism.
13. It is also important to realize that neither
the Devil nor Hell exist except in relation to the metachemical
self, the noumenally objective self of superheathen brightness, which creates both the Devil and
Hell for itself as it attains to metachemical power
and glory, whether negatively in relation to ugliness and hatred or positively
in relation to beauty and love, in both outer and inner contexts.
14. In fact, the terms 'Devil' and 'Hell' are
simply religious definitions of metachemical power
and glory, the diabolic power and infernal glory which the metachemical
self, affiliated to space-time materialism, avails of in due superfeminine and/or subfeminine
fashion for purposes of metachemical self-realization.
15. First there is the superfeminine
(in the outer context of spatial space) and/or the subfeminine
(in the inner context of repetitive time), and then the utilization of
super-unnatural and/or sub-unnatural means towards a super-unconscious and/or
sub-unconscious end, the infernal glory which issues from a diabolic power
being utilized by an evil self.
16. Likewise, the terms 'God' and 'Heaven' are
simply religious definitions of metaphysical power and glory, the divine power and
the sublime glory which the metaphysical self, affiliated to time-space
idealism, avails of in due submasculine and/or supermaculine vein for purposes of metaphysical
self-realization.
17. First there is the submasculine
(in the outer context of sequential time) and/or the supermasculine
(in the inner context of spaced space), and then the utilization of subnatural and/or supernatural means towards a subconscious
and/or superconscious end, the sublime glory which
arises from a divine power being utilized by a wise self.
18. What applies positively to each of the
above-mentioned universal selves, whether magical or mystical, metachemical or metaphysical, applies just as much to their
negative counterparts, where one would have to distinguish the antiselves of a female (if objective) or a male (if
subjective) disposition from their respective antipowers
and antiglories, thereby giving rise to the religious
corollaries of Antidevils and Antihells
in relation to ugliness and hatred, and of Antigods
and Antiheavens in relation to falsity and woe,
either of which can be outer (and 'once born') or inner (and 're-born').
19. Whatever the case, Gods and Heavens, Devils
and Hells, do not exist in science, as cosmic noumena
and/or phenomena, but solely in relation to the personal self and/or antiself, which has latched-on to an organ of sensuality
and/or sensibility and utilized it for purposes of self-realization, thereby
erecting divine and sublime or diabolic and infernal parameters for itself.
20. Breathing is not a divine attribute, but it
becomes divine when (super)consciously indulged in by
the inner metaphysical self, the supermasculine mind,
which thereby creates both God and Heaven for itself during the course of its
meditating.
21. Likewise seeing is not a diabolic attribute,
but it becomes diabolic when (super)unconsciously or,
rather, super-emotionally indulged in by the outer metachemical
self, the superfeminine soul, which thereby creates
both the Devil and Hell for itself during the course of its looking.
22. Hence without the inner
metaphysical self, the supermasculine mind, lungs are
no more God than air is Heaven, but simply that which can be turned to divine
or sublime account through superconscious intent, as
spiritual truth leads to heavenly joy.
23. Hence without the outer metachemical self, the superfeminine
soul, the eyes are no more the Devil than light is Hell, but simply that which
can be turned to diabolic or infernal account through super-unconscious or,
rather, super-emotional intent, as soulful beauty leads to hellish love.
24. Such it is for the outer and inner extremes in
Space of metachemical and metaphysical life, and such
it is for their inner and outer counterparts in Time also, since it is the subfeminine soul in relation to heart and blood, and the submasculine mind in relation to ears and sound waves ...
which create their respective powers and glories, whether positively or
negatively, as selves or antiselves.
CYCLE THIRTY-FIVE
1. Since the outer metachemical self, the sensual soul, is superfeminine,
it is such in relation to the super-unnature (spatial
space) of the eyes and the super-unconsciousness (optical emotions) of the
light.
2. Since the inner metachemical self, the sensible soul, is subfeminine, it is such in relation to the sub-unnature (repetitive time) of the heart and the
sub-unconsciousness (soulful emotions) of the blood.
3. Since the outer
chemical self, the sensual id, is upper feminine, it is such in relation to the
upper unnature (volumetric volume) of the tongue and
the upper unconsciousness (verbal sensations) of saliva.
4. Since the inner
chemical self, the sensible id, is lower feminine, it is such in relation to
the lower unnature (massed mass) of the womb and the
lower unconsciousness (instinctual sensations) of the placenta.
5. Since the outer
physical self, the sensual ego, is lower masculine, it is such in relation to
the lower nature (massive mass) of the phallus and the lower consciousness
(carnal knowledge) of orgasm.
6. Since the inner
physical self, the sensible ego, is upper masculine, it is such in relation to
the upper nature (voluminous volume) of the brain and the upper consciousness
(intellectual knowledge) of thought.
7. Since the outer
metaphysical self, the sensual mind, is submasculine,
it is such in relation to the subnature (sequential
time) of the ears and the subconsciousness (aural
feeling) of sound.
8. Since the inner
metaphysical self, the sensible mind, is supermasculine,
it is such in relation to the supernature (spaced
space) of the lungs and the superconsciousness
(spiritual feeling) of the breath.
9. The sensible mind takes air and transforms
it, via the breath, into spirit, with which it is superconsciously
aware of itself as a spiritual entity capable of experiencing the utmost joy,
that ultimate feeling called bliss.
10. The superconscious,
or spiritual mind, differs from the conscious mind of the intellectual ego as
superman from man, or Heaven from the Earth, or bliss from pleasure, or truth
from knowledge, or being from taking, or air from vegetation.
11. The sensible ego is glorified through thought,
but the sensible mind, the superconscious, is
glorified through spirit, which derives as oxygen from and returns as breath to
a universal source in the air that is all around one and yet nowhere visible.
12. It is because of its essential and therefore
mystical nature that air can be taken for granted, treated as if it didn't
exist, polluted and desecrated by morally ignorant and irresponsible persons
who, lacking idealism, have little or no inclination towards metaphysics.
13. The extent to which the air and even the sky,
that optical illusion created by sunlight, was polluted and desecrated by
morally irresponsible persons in the twentieth century ... is all the proof one
could need of how lacking in philosophy, and hence wisdom, modern society
actually is, even to the extent of excluding or banishing the philosopher as,
when genuine, an undesirable irrelevance and obstacle to the criminal pursuit
of fame, the punishing pursuit of power, and the foolish pursuit of wealth in
the interests, one can only suppose, of World-bolstering heathenism.
14. Alas for the World! the philosophers do not
entirely go away, nor can they be banished for ever; for a day is approaching
when the work of this particular philosopher will be available for
consideration, and then the World will be obliged to come to terms with it and,
if it cannot disprove him, accept his wisdom as the only viable alternative to
the criminal fame, punishing power, and foolish wealth to which it unwisely
subscribes in the absence of graceful glory.
15. Only then will there be anything like a Final
Judgement, a Last Judgement, as the World comes to terms with the truth and
elects, if sensible, to democratically do away with itself in the interests of
'Kingdom Come', and hence the promise of Eternity to which the triadic Beyond
lays claim.
16. Only when giving, taking, and even doing (acting)
bow their heads to being ... will the philosopher be truly vindicated and a new
age of wisdom be born, an age when not the Church but the Centre takes upon
itself the spiritual guidance of mankind under the ideological auspices of
Social Transcendentalism.
17. This is the ideological philosophy of Social
Transcendentalism, and the Social Transcendentalist is one who has taken
knowledge to the brink of truth and shown how gnosticism
can be transmuted into mysticism by those who are determined to experience the
Life Eternal, the life of the Holy Spirit of Heaven, more completely, and hence
beingfully, than the wisdom of philosophers has
hitherto allowed.
Revelations of an Ideological Philosopher
