101. The Jehovahesque
Clear Light of the Void is effectively extreme right, whereas both the Satanic
and Moslem contexts are extreme left - the former scientifically and the latter
religiously (and more completely than the Christian Father, whose extreme
left-wing status is relative to the cerebral subconscious, as opposed to the
soulful subconscious of the heart).
102. By contrast to Catholicism, Protestantism is
effectively heathen, since the Mother, the Son, and
the Father are less genuinely religious figures than secular deities when
compared to the Virgin Mary, the Christ Child, and the Holy Ghost. The Mother's correspondence is not to Hell
but to the World; the Son's correspondence is not to World-denying asceticism
but to Purgatory; and the Father's correspondence is not to Superheaven
but to Subheaven.
However one looks at it, Protestantism is a heathen rejection of
Catholicism, the true
103. Broadly speaking, Anglicanism is the
denomination par excellence of the Mother, Puritanism the denomination par
excellence of the Son, and Presbyterianism the denomination par excellence
of the Father. It could also be said
that the Cromwellian revolt against Charles I
amounted to the rise of the Son at the expense of the Mother, or Puritanism at
Anglicanism's expense, and thus bore a paradoxical resemblance to the fall of
Satan from Jehovah, since in each case we have a conscious revolt against
unconscious tradition, and thus a struggle for culture against nature, or
masculinity against femininity. The
success of the Puritan Revolt inevitably eased the way for Presbyterianism, and
thus for Christian fundamentalism (the Father).
It also inevitably eased the way for satanic naturalism and, latterly,
Moslem fundamentalism, the more genuinely extreme left-wing parallels to the
above.
104. The Protestant tradition, being heathen, is
against Christian extremism, since more a matter of worldly affirmation than of
World-denying Hell and Purgatory-denying Heaven. In short, Protestantism encourages an amoral
equalitarianism as opposed to the sort of immoral and moral extremes one would
associate with Hell and Heaven. It is
not concerned with the sub-unconscious and the superconscious
but with the unconscious and the conscious, neither of which are genuinely
religious. Thus it fights shy of
diabolic and divine extremes, just as Buddhism, another heathen religion (or,
more correctly, pseudo-religion) fights shy of pleasure in order to avoid
pain. The Catholic Church is in the
business of maintaining both Hell and Heaven; for you can't have Heaven without
Hell, or a resurrectional revolt without something
hellish to be in revolt against.
Protestantism, on the contrary, is in the business of maintaining the
World and Purgatory, and will defend its moderation on the grounds that the
price of Heaven is too high. What it
wants is the happiness of the greater number, or equality of opportunity and
other such equalitarian ideals, not high and low, or up and down, or 'super'
and 'sub'. Yet by denying such contrary
moral extremes it rejects God, and hence Christianity. Amorality cannot be morally justified. It is simply a heathen failing which
perpetuates the World.
105. The unconscious/conscious distinction, besides
being one of nature vis-à-vis culture, or woman vis-à-vis man, or natural
determinism vis-à-vis free will (spirit), is also, and most poignantly, a
distinction of tribalism vis-à-vis nationalism.
And by 'nationalism' I mean the nation, or that which is composed of a
variety of different tribes or, more accurately, is the product of the interbreeding
of diverse tribes into a single people who share common goals and beliefs. A nation is certainly more than the sum of
its parts, whereas a tribe is, or can be, a part of the sum which refuses or is
unable to embrace the other parts of the nation in which it may find
itself. This and other factors combine
to distance the tribe from the nation, keeping it closer to the
unconscious. In fact, tribes can be supertribal (super-unconscious), tribal (unconscious), or subtribal (sub-unconscious), while nations can likewise be subnational (subconscious), national (conscious), or supernational (superconscious). The Jews were - and in diaspora
terms continue to be - a supertribal category, one
affiliated, by religious tradition, to the superfeminine
realm of super-unconscious supernature, viz. Jehovah
as 'Creator'. Were it not for their
Judaic traditions the Jews would surely have been unable to survive on supertribal terms for as long as they did (indeed, it is
debatable whether they would have been scattered, like light from a vacuum, by
historical circumstances in the first place), and it would be no exaggeration
to say that before the establishment of the State of Israel there was no
Israeli nation but only Jewish supertribalists spread
far and wide across the world whose allegiance to Jehovah sustained them in
their superdiabolic predicament. An allegiance to Satan, on the other hand,
would have required a subnational standing, and it is
my view that there is such a thing as a Moslem subnation
which fights shy of both supertribal criteria and supertribalists alike.
106. Bolshevism, communism, socialism, and other
such variations on a left-wing or unconscious theme ... are also forms of
tribalism, though arguably less supertribal than subtribal, if we recall their down-to-earth mass appeal to
the proletariat, who are assuredly more a tribe, considered in terms of their
particular class, than a nation. Thus by
selecting a single class from among the various classes that generally go into
the composition of a nation, the Bolsheviks, Communists, and such like were
indubitably more tribal-minded than nation-minded, more tribalist
than nationalist, and one would hesitate to believe that communism was
inter-national, so to speak, when its appeal to the proletariat - 'proletarians
of the world unite' - would suggest an intertribal resolve likely to put it at
loggerheads with nationalism.
107. Another and, in some sense, more contemporary
form of tribalism is feminism, which selects gender as the 'tribe' with which
to inflict unconscious or, more probably, sub-unconscious evil upon society
and, in particular, the male sex. In
fact, I would take the view that feminism is of the post-Catholic mode of
sub-unconscious tribalism, and that it is therefore not only posterior to the
traditional Catholic sub-unconscious, the focus of which is of course adult
(and in particular female) celibacy, but posterior to communist/socialist
tribalism as well, which, on second thoughts, is probably more a tribalism of
the unconscious, given its working-class bias, than of the sub-unconscious, and
thus a mode of tribalism in between the supertribalism
of, for example, Jews and Gypsies traditionally, and the subtribalism
of radical Feminists. Hence it is the
feminist mode of tribalism which, focusing on gender rather than class or race,
is the contemporary mode par excellence, and the one most likely, in
consequence, to spark the resurrectional revolt of supermasculine supernationalism,
the ultimate nationalism of the superman.
108. If ethnic supertribalism
is/was super-evil, and class tribalism comparatively evil, then gender
tribalism is sub-evil, the sort of evil from which to expect a supergood revolt which will just as assuredly signify
Heaven as feminism now signifies Hell.
Verily, the Mary Child is the Subdevil against
which the Second Coming must turn, if the Holy Spirit of Heaven is to become
the Supergod of 'Kingdom Come'.
109. Socialism and capitalism are alike economic
reflections of the mundane World and the purgatorial Overworld,
which share, in common with democracy, the heathen status of
unconscious/conscious life. In fact,
both socialism and capitalism would be inconceivable without a Protestant
precondition, the heathen essence of which spawned a compromise between the
World and Purgatory, proletarians and bourgeoisie, which finds its political
analogue in liberal democracy (whether parliamentary and preponderantly
bourgeois, or republican and no-less predominantly proletarian). Too much socialism and one would have the
proletarian exclusivity of Communism.
Too much capitalism, on the other hand, and one has the bourgeois
exclusivity of Fascism. Yet neither of
these heathen extremes can work, because socialism and capitalism are as
mutually dependent on each other as the World and Purgatory or, in more genuinely
extreme contexts, Hell and Heaven.
Communism is no more Hell than Fascism is Heaven. The proletariat no more make a
sub-unconscious category than the bourgeoisie add-up to a superconscious
one. Such religious extremes are more
pertinent, as I have already argued, to a Christian tradition, not to a heathen
one, and such a tradition, besides transcending class, also transcends
race. The Heathen may play at being
Christian, but they will never convince anyone but themselves! Heaven is no more national than Hell
intertribal. Heaven is supernational, and Hell, by contrast, subtribal. Neither socialism/communism nor
capitalism/fascism ever really departs the World and Purgatory
respectively. Nor, for that matter, does
democracy. That which goes beyond the
World/Purgatory, the unconscious/conscious, will do so on other than heathen
economic or political terms. The Roman
Catholic Church is one such Beyond. The
Second Coming has yet to establish the other and ultimate Beyond such that, in
its Social Transcendentalism, will lay the heathen alternatives to rest.
110. Because they do not transcend the liberal realm
of the World/Purgatory but are effectively exclusive extremes in relation to
it, both Communism and Fascism are contrary manifestations of liberal decadence
- the former with regard to the mundane World (proletariat) and the latter with
regard to the purgatorial Overworld
(bourgeoisie). Thus they remain heathen
ideologies which fight shy, on even more radical terms than do socialism and
capitalism, of properly Christian criteria.
111. Because of their heathen origins, neither
socialism nor capitalism can be morally justified. For, like democracy in the political sphere,
they are manifestations of economic amorality, the one in relation to the
proletariat (a context of mass), the other in relation to the bourgeoisie (a
context of volume). Wealth, and thus
wealth creation, can only be morally justified, which is to say, justified from
a moral position, with regard to religion, and, more specifically, God ... the
Holy Ghost and/or Holy Spirit of Heaven.
Then it is an aspect of the high against the low, the good against the
evil, the up against the down - in a word, Heaven against Hell. When it is used to glorify God, as in
Catholic churches and (hopefully in the future) the transcendental centres of
'Kingdom Come', wealth is morally justifiable, and is in fact a good. But when, on the contrary, it is produced and
distributed independently of religious considerations, whether on a capitalist
or a socialist basis, with regard to the purgatorial Overworld
(of the bourgeoisie) or the mundane World (of the proletariat), it is morally
unjustifiable, since appertaining to contrary realms of amorality, the former
conscious and the latter unconscious, and is thus by definition either criminal
(capitalist wealth) or sinful (socialist wealth), neither of which could be
sustained within a properly Christian (Catholic) society, the twin poles of
which, by contrast, are punishment (Hell) and grace (Heaven), with contrary
economic arrangements.... Such as a sort of Messianic trusteeship by the Centre
for the Saved (religiously sovereign people) in the heavenly context, and a
communal autarchy of the Damned in the hellish context, the former reflective
of superconscious deliverance, the latter no less
reflective of sub-unconscious enslavement.
112. In music, the voice is the 'instrument',
necessarily natural, of the unconscious, in contrast to the artificial
instrumentality of the conscious, and thus of properly cultural values. Hence from the super-unconscious vocals of
solo singing to the sub-unconscious vocals of female choirs via the unconscious
vocals of pop singers, who usually sing to an instrumental accompaniment of
their own making. In fact, I would say
that whereas singing of the super-unconscious variety is usually accompanied by
what we would recognize as jazz instruments, like brass and percussion, singing
of the unconscious variety is more usually accompanied by electric instruments,
as befitting the worldly nature of Pop and/or Rock, the latter pair being a
socialist/communist alternative to the Blues and/or Jazz, which are
comparatively idealistic and naturalistic forms of music more usually
identifiable with pseudo-religion, whether Judaic or Buddhist. Of course, one can be a singer within the
group context of Pop/Rock without simultaneously playing an instrument, and
thus be effectively communistic rather than socialistic, if one recalls the
more extreme nature of Communism vis-à-vis Socialism. Yet such a singer is still at an unconscious
remove from the super-unconsciousness of the blues and/or jazz singer,
particularly when the latter is literally a solo singer and not simply a member
of the band. For the proletarian who
sings Pop and/or Rock in a feminine context, whether relative (pop) or extreme
(rock), should not be confounded with the 'lady' who sings the Blues and/or
Jazz in a superfeminine one!
113. In regard to the choir-singing of the
sub-unconscious, which can be described as a subfeminine
mode of vocals, we should distinguish, I believe, between the adult choirs of
the Blessed Virgin and the 'juvenile' choirs of the Mary Child, these latter
closer in effect to feminism than to Catholicism, if we bear in mind the more
absolutist nature of feminism and thus, by implication, of juvenile singing,
whether or not such singing takes place within a church or, more usually, a
secular context, like school, where we would be justified in equating the
sub-unconscious with emptiness rather than holiness. Yet the sub-unconscious is by and large
Christian compared with the unconscious, the heathen connotations of which
stand at a mundane remove from the pagan and cosmic connotations one would
associate with, say, jazz or blues singing in regard to the super-unconscious.
114. As regards instrumental music (or, at any rate,
music which is predominantly instrumental), it seems to me that Classical
stands to Romantic pretty much as the Son to the Father, or the conscious
intellect to subconscious emotions, and that Classical and Romantic are
therefore the conscious equivalents of Pop and Rock in respect of the
unconscious, thereby suggesting a sort of purgatorial counterpoint to the World
which, in class terms, would suggest a middle-class/working-class dichotomy,
and in economic terms a capitalist/socialist, if not (in regard to the more
extreme contexts of Romantic and Rock) a fascist/communist one. Probably 'liberal music', properly so
considered, demands of us the notion of a compromise between Classical and Pop,
if not (in decadent terms) Romantic and Rock, whether this takes a popular
Classical form or indeed the more androgynous form of, say, 'Rock
Classical'. Be that as it may, it seems
to me that the fatality of classical music is towards Romanticism, as though
from the Son (a cross) to the Father (a 'burning cross'), whereas the sort of
music one would associate with the Holy Ghost, the realm of a Christian Heaven,
is more likely to be visionary and spiritual, whether in terms of the avant-garde
or of traditional music or, indeed, some paradoxical cross between the two
which may owe more than a little to the combination of what, in theological
terms, I would describe as the Christ Child with the Holy Ghost, identifying
the former with traditional music and the latter with the avant-garde, so that
one proceeded from the one to the other ... as from the pseudo-conscious to the
pseudo-superconscious. Certainly a similar sort of compromise would
obtain in the more radical context of Social Transcendentalism, wherein we
would have a quasi-superconscious revolt against
feminist sub-unconsciousness that was destined to culminate in the resurrectional superconscious of
the Holy Spirit of Heaven, a Messiah-inspired revolt against juvenile choirs
and/or (for this is also important) Folk-Rock (with its female-dominated
vocals) that was more avant-garde, if in synthesizer-based terms, than
traditional, and which was ultimately destined to partner and eventually be
overhauled by instruments like uilleann pipes,
probably the most spiritual of all instrumental options and the one most likely
to do some musical service, relatively speaking, to the Holy Spirit of
Heaven. So, in effect, the reversal of
Christian music which, leading from traditional to avant-garde, would remain
more cerebral than genuinely spiritual.
115. Things that are classless, like the Truth, are
also and by definition priceless, which is to say, not subject to
commercialization as saleable products.
Only the class-bound product can be commercially evaluated and accorded
a price tag, whether low in relation to the working class, medium in relation
to the middle class, or high in relation to the upper class, thereby passing
from beauty and knowledge to strength.
Yet all such price tags appertain to heathen amorality, not to
Christian/transcendental morality, which aims, through truth/supertruth, for a classless salvation in the
priceless. The man (a godly being) who
achieves truth cannot be bought and sold in the marketplace, like a class-bound
person. He is beyond such a heathen
fate, and his truth, if it is not to be tarnished or demeaned through
commercial association, must be disseminated, when the time is ripe, on a
non-commercial basis ... such that does justice to the divine. Only the products of lower-, middle-, and
upper-class people can be bought and sold on socialist and/or capitalist terms,
and such products can be known and evaluated accordingly. God is the one being who cannot be bought and
sold!
116. Even to sell the Bible (which is by no means
all truth or even very true, judged by genuinely spiritual standards) is a
heathen crime, which should not go unpunished!
117. The Superdevil ... of
the super-unconscious ... diverges as light from the Superhell
of the spatial vacuum, like illusion from woe, whereas the Supergod
... of the superconscious ... converges as spirit
upon the Superheaven of the spaced plenum, like truth
upon joy.
118. Illusion stems from woe no less than truth
leads to joy, the one associated with the Clear Light of the Void (space), and
the other with the Holy Spirit of Heaven (air).
119. Woe is the negative being of the spatial vacuum
(void) which causes the negative doing (illusion) of light to speed away from
it, as from a horror vacui.
120. Joy is the positive being of the spaced plenum
(Heaven) which results from the positive doing (truth) of spirit as it
converges upon it through meditative focus.
121. Because being is a glory and doing a power, it
can be said that whereas woe is the negative glory that causes the negative
power of illusion to speed away from it, truth, by contrast, is the positive
power which results in the positive glory of joy.
122. The negative glory (spatial vacuum) of Superhell causes the negative power (light) of the Superdevil to diverge centrifugally, whereas the positive
power (spaced plenum) of the Supergod converges
centripetally towards the positive glory (joy) of Superheaven,
which is its Omega Point. Hence whereas
the Devil is what tends away from Hell, God is what tends towards Heaven.
123. The negative glory of Superhell
is not a nothingness; it is a vacuum whose essence is negative being. Conversely, the positive glory of Superheaven is not a somethingness;
it is a plenum whose essence is positive being.
Hence negative being and positive being are the alpha and omega of the
Universe, the former cosmic and the latter universal. Woe is the glory, necessarily negative, of
the Beginning, and joy the glory, necessarily positive, of the End.
124. Nature mediates between the negative power of
illusion, which stems from woe, and the positive power of truth, which aspires
towards joy. Light diverging from space
causes nature to grow in all her terrible beauty, and spirit converging upon
Heaven transcends nature as God transcends man.
125. The Devil enters nature through woman, and God
exits it through man, nature being an intermediary between illusion (light) and
truth (spirit).
126. Whereas Christianity (Roman Catholicism)
culminates in the posthumous afterlife of the grave, Cent(e)rism
(Social Transcendentalism) will culminate in the post-human eternity of the
Omega Point.
127. Social Transcendentalism will take over from
where Roman Catholicism leaves off - with regard to artificially-induced visionary
experience of a beatific order.
128. Hence the starting-point of Social
Transcendentalism will be analogous to the culmination-point of Roman
Catholicism - a visionary afterlife which will effectively amount to a
resurrection of the dead, since the Saved would have recourse, as a religious
right, to artificially-induced visionary experience of the type one would
traditionally associate with posthumous salvation.
129. In that respect, it would be as though the
'living' had passed beyond life to the afterlife of the grave, but had done so,
compliments of Messianic redemption, without literally dying. For it is the will of the Second Coming
equivalence that those who democratically elect, when the time is ripe, for
religious sovereignty ... should have recourse, by right, to
artificially-induced visionary experience, and thus pass into Eternity without
dying but solely as a precondition of the pure spirituality, in meditation, of
the Holy Spirit of Heaven.
130. Thus while Social Transcendentalism's
starting-point will approximate to the culmination-point of Roman Catholicism,
with its posthumous afterlife, the culmination-point of Social
Transcendentalism will be in the genuine spirituality of an airy transcendence
... such that brings the spirit to an
ultimate and universal Heaven - the Heaven of the Omega Point.
131. When one lives for the Truth, as genuine
Christians do, then the chief purpose of living is to prepare oneself, through
prayer, for posthumous salvation in the visionary afterlife of the grave. For this is the real culmination of life, and
only those who have led devoutly Christian lives ... can expect to come face to
face, so to speak, with the Holy Ghost.
132. When, by contrast, one lives, in heathen
fashion, for something other than the Truth, such as beauty or knowledge or
strength, then the chief purpose of life is subverted and shelved, with a
consequence that, in putting ungodly considerations before God, one will be
unprepared for the Afterlife, and accordingly suffer damnation from the Son
(intellect) to the Father (emotions) ... in due posthumous fashion.
133. In such circumstances, it could be argued that
cremation, no matter how morally unjustifiable from a Christian standpoint,
would offer the damned soul a comparatively speedy release from its cerebral
suffering ... through flame. Yet, at the
same time, such a fate must rank as a sorry testimony to the moral ignorance of
the person who authorized and/or consented to it in the first place, since
he/she is effectively being damned twice over - from a Christian Hell (Subheaven) in the Father to a scientific Hell (Subheaven) in the raging flames.
134. The true Christian, who is more likely to be a
Catholic, will always seek a Christian burial, rather than allow his corpse to
be exposed to the scientific Hell of cremation, which is worse even than a
heathen grave in its superpagan correlation with the
worst aspects of oriental mysticism.
135. Heathens and pagans who do not convert, at the
ninth hour, to Catholicism ... cannot expect to be saved, neither to the Holy
Ghost nor, in regard to 'Kingdom Come', to the Holy Sprit of Heaven. Hence Social Transcendentalism can do nothing
for those who are not morally entitled, as Christians, to the Life Eternal.
136. Neither Judaists, with their superfeminine allegiance to the Superdevil
(Jehovah) of cosmic creation, nor Moslems, with their submasculine
allegiance to the Subgod (Allah) of almighty
strength, nor Hindus/Buddhists, with their superfeminine/submasculine
allegiance to the Superdevil (Clear Light) of cosmic
illusion, are entitled to the Life Eternal ... in the Holy Spirit of
Heaven. All such 'oriental' faiths are
contrary to the will of the Second Coming, whose 'Kingdom of Heaven' is as far
removed, in its ultimate ramifications, from cosmic pantheism/anthropomorphism
and religious fundamentalism ... as it is spiritually possible to be. The Subgod does not lead to the Supergod, but
is a fundamentalist end-in-itself, centred or, rather, rooted in the
heart. Likewise, the Superdevil
does not lead, as cosmic light/power, to the Supergod,
but is the end-of-the-Beginning. Only
the Subdevil of the subfeminine
sub-unconscious leads, if indirectly, to the Supergod,
and then via Messianic revolt against this ultimate Hell.
137. Perhaps the real truth is that neither does
Catholicism truly lead, of itself, to the Social Transcendentalist Centre, but
only feminism or, more correctly in this context, subfemininity,
which, having global implications, is beyond all traditional religions in what
is effectively a universal antireligion which,
through resurrectional revolt, should spark off its
heavenly counterpart in supermasculine deliverance.
138. Just as the unconscious/conscious dichotomy, on
whatever level, is a distinction between feminine and masculine, nature and
culture, so it is a distinction between objectivity and subjectivity, since the
one appertains, like the feminine, to nature, and the other, by contrast, to
culture, that masculine achievement.
Thus we should distinguish, in regard to the objective, between the
super-objectivity, so to speak, of the super-unconscious, the objectivity of
the unconscious, and the sub-objectivity of the sub-unconscious, conceiving of
the first and third as absolute but of the second as relative, since, unlike
the others, it has reference neither to the superfeminine
nor to the subfeminine but solely to the
feminine. Likewise we should
distinguish, in regard to the subjective, between the sub-subjectivity, as it
were, of the subconscious, the subjectivity of the conscious, and the
super-subjectivity of the superconscious, conceiving,
once again, of the first and third as absolute but of the second as relative,
given its correlation with the masculine per se.
139. The objectivity of the unconscious, being
relative, has applicability to the World, which, to speak paradoxically, is a
sort of 'good Hell' ... to the extent that we are dealing with a heathen
plenum, whereas the subjectivity of the conscious, being relative, has
applicability to the purgatorial Overworld, which,
again to speak paradoxically, is a sort of 'bad Heaven' ... to the extent that
we are dealing with a Christian vacuum, the intellectual culture of which
springs from and fights shy of the World.
Hence whereas the objectivity of the unconscious is, unlike that of the
super-unconscious and the sub-unconscious, rooted in a plenum, the subjectivity
of the conscious, by contrast, is centred, unlike that of the subconscious and
the superconscious, in a vacuum, the purgatorial
Limbo, so to speak, of a writerly and, by
implication, Christic intellect.
140. Even the sun, conceived as a kind of subheavenly fall from the stellar superhells/devils
of cosmic space, is essentially a sub-subjectivity in its fiery core, as, by
analogy, is the heart, whose internal beat signifies a fundamentalist Heaven
once removed from the scientific naturalism of the sun and twice removed from
the Christian fundamentalism of the emotional brain (backbrain),
the seat, as it were, not of Christ but of the Father.
141. The super-subjectivity of the Holy Spirit of
Heaven is, of course, centred in the lungs, whereas the super-subjectivity of
the Holy Ghost, that Christian mode of transcendentalism, is centred in the
spiritual brain (forebrain), and thus contrasts with the subjectivity of the
Son in the intellectual brain (right midbrain), and the sub-subjectivity of the
Father in the emotional brain, as well, of course, as with the objectivity of
the Mother in the sensual brain (left midbrain), and the sub-objectivity of the
Blessed Virgin in the celibate womb.
142. Beyond the sub-objectivity of the Blessed
Virgin is the more radical sub-objectivity of the Mary Child, again centred or,
rather, rooted in the womb, and at the other extreme of the objective is to be
found the super-objectivity of the Jehovahesque Clear
Light of the Void, which is, of course, antithetical, in its alpha standing, to
the super-subjectivity of the Holy Spirit of Heaven, as Superdevil
to Supergod, or superwoman to superman. But, for evolutionary purposes, all that
really matters is that the super-subjectivity of the superman should come to
pass at the expense and to the dismay of the subwoman,
whose vacuous sub-objectivity will be exposed for what it is - namely the
ultimate lie in the devolution of hells/devils from the super-unconscious to
the sub-unconscious.
143. Philosophy is to science a sort of antiscience, since concerned with the intuitive appraisal
and evaluation, aided and abetted by reason, of external facts.
144. Likewise, theosophy is to religion a sort of antireligion, since concerned, through spirit, with the
intuitive appraisal and evaluation of internal truths.
145. Hence philosophy stands to science as theosophy
to religion - a more interiorized, and intuitive, approach to the disciplines
in question.
146. Even though philosophy is more devolved than
cosmology, the primary study of science, it cannot be said to be less evolved
than theology, the primary study of religion.
Philosophy is the end of one civilization (pagan), theology the
beginning of another (Christian). The
one civilization devolves from science to philosophy. The other civilization evolves from religion
to theosophy.
147. The Christians, thank goodness, are in the
process of evolving from theology to theosophy, as from theory to
practice. Heathens, by contrast, are
still in the process of devolving from cosmology to philosophy, as from
practice to theory. Theology, and thus
religion, can live with philosophy and even with cosmology (science). Theosophy cannot.
148. When theosophy becomes sovereign, cosmology,
philosophy, and theology will be consigned to the 'rubbish heap' of
history. For theosophy is no mere
theology but the essence of 'Kingdom Come', the superconscious
deliverance from the super-unconscious science of cosmology, the
conscious/subconscious antiscience of philosophy, and
the unconscious/sub-unconscious religion of theology. Such is the liberating essence of Social
Transcendentalism, the theosophy-of-theosophies and path-of-paths!
149. Within the 'sub'/'super' scope of our revised
objective/subjective structures, we can speak of the subjectivity of the
writer, the sub-subjectivity of the reader, the objectivity of the speaker, and
the super-subjectivity of the thinker, bearing in mind that, in the religious
context, the thinker is in prayerful revolt against the vacuous sub-objectivity
of the prayerful speaker.
150. For the Christian transcendentalist, the man of
the Holy Ghost, thoughtful prayer is the divine means to the heavenly end of a
visionary afterlife, the intellectual omega designed to orientate the mind
towards the forebrain.
