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!
