1000. From the alpha-most morality of primary evil being to the alpha-least morality of secondary evil being via the alpha-more (relative to most) morality of primary vicious being and the alpha-less (relative to least) morality of secondary vicious being.

 

1001. From the omega-least morality of primary good being to the omega-most morality of secondary good being via the omega-less (relative to least) morality of primary virtuous being and the omega-more (relative to most) morality of secondary virtuous being.

 

1002. From the alpha-most immorality of primary evil giving to the alpha-least immorality of secondary evil giving via the alpha-more (relative to most) immorality of primary vicious giving and the alpha-less (relative to least) immorality of secondary vicious giving.

 

1003. From the omega-least immorality of primary good giving to the omega-most immorality of secondary good giving via the omega-less (relative to least) immorality of primary virtuous giving and the omega-more (relative to most) immorality of secondary virtuous giving.

 

1004. From the alpha-most morality of primary evil taking to the alpha-least morality of secondary evil taking via the alpha-more (relative to most) morality of primary vicious taking and the alpha-less (relative to least) morality of secondary vicious taking.

 

1005. From the omega-least morality of primary good taking to the omega-most morality of secondary good taking via the omega-less (relative to least) morality of primary virtuous taking and the omega-more (relative to most) morality of secondary virtuous taking.

 

1006. A society which acknowledges barbarism as crime is a civilized society, or one governed by feminine criteria.

 

1007. A society which acknowledges naturalism as sin is a cultural society, or one led by divine criteria.

 

1008. Confession of sins, or natural indulgences, is a precondition of getting back on level terms with God, since it indicates that the confessee is no mere philistine, completely indifferent if not hostile to culture, but a cultural person anxious to atone for his sinful shortcomings.

 

1009. Forgiveness of sins is the graceful counterpart to the punishment of crime.

 

1010. Women are less disposed to grace than men not least of all because they are obliged, and indeed required, as mothers, to punish their children in due process of raising them.

 

1011. Women are neither constitutionally nor biologically disposed to grace, nor, in a sense, are they exposed to sin to anything like the same extent as men - largely because they are the objects of sin.

 

1012. Justice is a woman weighing crime and punishment in the scales of judicial retribution.

 

1013. The figure holding a torch up to the sky is less a woman than a devil (superwoman), who barbarously illuminates the cosmos.

 

1014. Just as grace is germane to a superior type of man, whether subman (in divine sensuality) or superman (in divine sensibility), so crime is germane to an inferior type of woman, whether superwoman (in diabolic sensuality) or subwoman (in diabolic sensibility).

 

1015. The man who identifies with the Devil is unwittingly associating himself with superfeminine and/or subfeminine criteria, which are not only contrary to his gender as a man, but contrary to his interests as one.

 

1016. Conversely, any woman who identifies with God is unwittingly associating herself with submasculine and/or supermasculine criteria, which are not only contrary to her gender as a woman, but contrary to her interests as one.

 

1017. The superman, who is God in the most virtuous way, is no more amoral than the subman, who is God in the most vicious way.

 

1018. Both the subman and the superman are alike moral, which is to say, subjective, positive, individual, etc.

 

1019. The subwoman, who is Devil in the most virtuous way, is no more amoral than the superwoman, who is Devil in the most vicious way.

 

1020. Both the subwoman and the superwoman are immoral, which is to say, objective, negative, communal, etc.

 

1021. Amorality is to oscillate between immoral and moral alternatives, whether in relation to the noumenal planes or, below these, to the phenomenal planes, or indeed in relation to both planes.

 

1022. Both Limbo, as a compromise between Hell and Heaven, and the World, as a compromise between Earth and Purgatory, are amoral realms, regions, positions, situations.

 

1023. Sexually speaking, heterosexuality, as a compromise between male and female, earth and purgatory, is amoral, whereas lesbianism, which is purely female, and homosexuality, which is purely male, are respectively immoral and moral sexual alternatives.

 

1024. The world turns on the basis of an amoral compromise between earth and purgatory, or masculine and feminine elements.

 

1025. That which is moral sticks to its own subjective bent, whether with regard to phenomenal or noumenal criteria.

 

1026. That which is immoral sticks to its own objective bent, whether with regard to phenomenal or noumenal criteria.

 

1027. To rise, in noumenal morality, from aural (phone) sex to intercourse with plastic inflatables, as from subman to superman.

 

1028. To fall, in noumenal immorality, from voyeurism to masturbation, as from superwoman to subwoman.

 

1029. To alternate between noumenal morality and immorality is to be amoral, which is neither heavenly nor hellish, but akin to a sexual limbo.

 

1030. Both fire and water, corresponding to hell and purgatory, are primary elements, since rooted in particle objectivity.

 

1031. Both vegetation and air, corresponding to earth and heaven, are secondary elements, since centred in wavicle subjectivity.

 

1032. Likewise, devils (superwomen/subwomen) and women are primary, whereas men and gods (submen/supermen) are secondary.

 

1033. Science and politics are likewise primary disciplines, in contrast to the secondary standings of economics and religion.

 

1034. The primary will predominate in a Superheathen/Heathen age and/or society, whereas the secondary is more characteristic of Christian/Superchristian ages and/or societies.

 

1035. The primary corresponds to an original (once-born) curse, in contrast to which the secondary is a reborn blessing.

 

1036. Hence the primary is in no way superior to the secondary, nor, for that matter, is it inferior, like sin to grace with regard to order of moral subjectivity, or crime to punishment with regard to order of immoral objectivity, but simply contrary.

 

1037. Rejecting the primary is a precondition of achieving the secondary, especially in the case of a male rejection of female seductions.

 

1038. Only he who rejects woman, who is primary, can achieve God, Who is secondary, or, failing that, a more subjective understanding of himself as man.

 

1039. Being man, even unto Christ, is still sinful compared to the grace of the 'Peace that surpasses all understanding', as the lungs surpass the brain.

 

1040. Even prayer is sinful ... to the extent that it appertains to the brain as the most subjective manifestation of Christian nonconformism.

 

1041. More sinful than prayer is Bible idolatry, whether in connection with the New Testament, where it parallels the Son, or with the Old Testament, where it parallels the Father or, more correctly, Jehovah (Whose nearest equivalent to a Son is Satan, who fell from 'On High', meaning, in effect, the superdiabolic realm of superfeminine primacy to the subdivine realm of submasculine primacy, or, in plain cosmic parlance, from stellar to solar).

 

1042. The sin of Bible idolatry leads to a meek acquiescence, on the part of the unthinking, in untruths and falsehoods, such as the ludicrous notion of God preceding the Devil ... as Jehovah precedes Satan.

 

1043. To be delivered from sin unto grace is to reject Bible idolatry and its exposure to falsehood.

 

1044. Only Social Transcendentalism can liberate the People, both Christian and Jewish, from their respective Bibles, leading them, via a democratically-expressed wish for religious sovereignty, into a more graceful future.

 

1045. It is with the intention of liberating the People from falsehood that I have written these Omega Maxims, in the hope that, one day, they too will have the benefit of my truth and be able to join me in proclaiming it, contemplatively or meditatively, to the Universe!

 

                             

LONDON 1996 (Revised 2012)

 

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