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 Church of Christianity, and thus an affirmation of the World.  Where the Catholic Church is true, the Protestant one is false - a heathen lie as opposed to a Christian truth.

 

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.