201. To be delivered, in
religious realism, from the elemental electron wavicles
of the tongue to the elemental electrino wavicles of the womb.
202. To be delivered, in
religious naturalism, from the elemental neutron wavicles
of the phallus to the elemental neutrino wavicles of
the brain.
203. To be delivered, in
political materialism, from the molecular photon particles of the eyes to the
molecular photino particles of the heart.
204. To be delivered, in
political idealism, from the molecular proton particles of the ears to the
molecular protino particles of the lungs.
205. To be delivered, in
political realism, from the molecular electron particles of the tongue to the
molecular electrino particles of the womb.
206. To be delivered, in
political naturalism, from the molecular neutron particles of the phallus to
the molecular neutrino particles of the brain.
207. To be delivered, in
economic materialism, from the molecular photon wavicles
of the eyes to the molecular photino wavicles of the heart.
208. To be delivered, in
economic idealism, from the molecular proton wavicles
of the ears to the molecular protino wavicles of the lungs.
209. To be delivered, in
economic realism, from the molecular electron wavicles
of the tongue to the molecular electrino wavicles of the womb.
210. To be delivered, in
economic naturalism, from the molecular neutron wavicles
of the phallus to the molecular neutrino wavicles of
the brain.
211. To contrast the scientific materialism ... of
cosmology with the scientific idealism ... of ontology.
212. To contrast the scientific realism ... of
chemistry with the scientific naturalism ... of physics.
213. To contrast the religious materialism ... of
fundamentalism with the religious idealism ... of transcendentalism.
214. To contrast the religious realism ... of
humanism with the religious naturalism ... of nonconformism.
215. To contrast the political materialism ... of
authoritarianism with the political idealism ... of totalitarianism.
216. To contrast the political realism ... of
parliamentarianism with the political naturalism ... of republicanism.
217. To contrast the economic materialism ... of
feudalism with the economic idealism of corporatism.
218. To contrast the economic realism ... of
socialism with the economic naturalism of capitalism.
219. To descend from the metachemistry
of 'falling fire' to the chemistry of 'falling water', as from the Devil to
woman, but to ascend from the physics of 'rising vegetation' to the metaphysics
of 'rising air', as from man to God.
220. Thus to apperceive a diabolic/divine antithesis
(absolute) between metachemistry and metaphysics,
fire and air, but a feminine/masculine antithesis (relative) between chemistry and
physics, water and vegetation.
221. Fire is the metachemical
element that leads, in due process of 'cooling', to the chemical element of
water, which falls, as rain, upon the physical element of vegetation, the
precondition of the metaphysical element of oxygen.
222. In like fashion, it
could be contended that science is a metachemical
discipline and politics a chemical one, whereas economics is a physical
discipline and religion a metaphysical one.
223. However, it should be noted that science is only
in its per se manifestation in
materialism, viz. cosmology, wherein metachemistry is
the mean. In idealism (ontology), by
contrast, science is compromised by metaphysics and thus 'bovaryized'
away from its (materialist) mean, as is also the case in both realism
(chemistry) and naturalism (physics).
224. Likewise, religion is only in its per se manifestation in idealism, viz.
transcendentalism, wherein metaphysics is the mean. In materialism (fundamentalism), by contrast,
religion is compromised by metachemistry and thus 'bovaryized' away from its (idealist) mean, as is also the
case in both realism (humanism) and naturalism (nonconformism).
225. Similarly, politics is only in its per se manifestation in realism, viz.
parliamentarianism, wherein chemistry is the mean. In naturalism (republicanism), by contrast,
politics is compromised by physics and thus 'bovaryized'
away from its (realist) mean, as is also the case in both materialism
(authoritarianism) and idealism (totalitarianism).
226. Finally, economics is only in its per se manifestation in naturalism, viz.
capitalism, wherein physics is the mean.
In realism (socialism), by contrast, economics is compromised by
chemistry and thus 'bovaryized' away from its
(naturalist) mean, as is also the case in both idealism (corporatism) and
materialism (feudalism).
227. To contrast the
materialism of cosmology, authoritarianism, feudalism, and fundamentalism with
the idealism of ontology, totalitarianism, corporatism, and transcendentalism.
228. To contrast the
realism of chemistry, parliamentarianism, socialism, and humanism with the
naturalism of physics, republicanism, capitalism, and nonconformism.
229. Wherever materialism holds sway, science will
be in its per se manifestation, while
politics, economics, and religion will all be in 'bovaryized'
manifestations of variably subordinate standing.
230. Wherever idealism holds sway, religion will be
in its per se manifestation, while
economics, politics, and science will all be in 'bovaryized'
manifestations of variably subordinate standing.
231. Wherever realism holds sway, politics will be
in its per se manifestation, while
science, economics, and religion will all be in 'bovaryized'
manifestations of variably subordinate standing.
232. Wherever naturalism holds sway, economics will
be in its per se manifestation, while
religion, politics, and science will all be in 'bovaryized'
manifestations of variably subordinate standing.
233. To be delivered, in
scientific materialism, from the outer cosmology of the clear fire of space to
the inner cosmology of the clear blood of time.
234. To be delivered, in
scientific idealism, from the outer ontology of the clear beat of time to the
inner ontology of the clear air of space.
235. To be delivered, in
scientific realism, from the outer chemistry of the clear ice of volume to the
inner chemistry of the clear child of mass.
236. To be delivered, in
scientific naturalism, from the outer physics of the clear vegetation of mass
to the inner physics of the clear cells of volume.
237. To be delivered, in
religious materialism, from the outer fundamentalism of the holy light of hell
(the void) to the inner fundamentalism of the holy soul of hell.
238. To be delivered, in
religious idealism, from the outer transcendentalism of the holy sound of
heaven to the inner transcendentalism of the holy spirit of heaven.
239. To be delivered, in
religious realism, from the outer humanism of the holy taste of the world to
the inner humanism of the holy id of the world.
240. To be delivered, in
religious naturalism, from the outer nonconformism of
the holy touch of purgatory to the inner nonconformism
of the holy mind of purgatory.
241. To be delivered, in
political materialism, from the outer authoritarianism of the unclear fire of
the eyes to the inner authoritarianism of the unclear blood of the heart.
242. To be delivered, in
political idealism, from the outer totalitarianism of the unclear beat of the
ears to the inner totalitarianism of the unclear air of the lungs.
243. To be delivered, in
political realism, from the outer parliamentarianism of the unclear ice of the
tongue to the inner parliamentarianism of the unclear child of the womb.
244. To be delivered, in
political naturalism, from the outer republicanism of the unclear vegetation of
the earth to the inner republicanism of the unclear cells of the brain.
245. To be delivered, in
economic materialism, from the outer feudalism of the unholy light of hell (the
void) to the inner feudalism of the unholy soul of hell.
246. To be delivered, in
economic idealism, from the outer corporatism of the unholy sound of heaven to
the inner corporatism of the unholy spirit of heaven.
247. To be delivered, in
economic realism, from the outer socialism of the unholy taste of the world to
the inner socialism of the unholy id of the world.
248. To be delivered, in
economic naturalism, from the outer capitalism of the unholy touch of purgatory
to the inner capitalism of the unholy mind of purgatory.
249. To contrast the idealism of God (subman in sensuality, superman in sensibility) with the
materialism of the Devil (superwoman in sensuality, subwoman
in sensibility).
250. To contrast the realism of woman (anti-woman in
sensuality, pro-woman in sensibility) with the naturalism of man (anti-man in
sensuality, pro-man in sensibility).
251. Whereas science
specializes in what is clear, or pertinent to elemental particles, religion
specializes in what is holy, or pertinent to elemental wavicles.
252. Whereas politics specializes in what is
unclear, or pertinent to molecular particles, economics specializes in what is
unholy, or pertinent to molecular wavicles.
253. The 'clearness' and 'holiness' of science and
religion contrast, as first and last things, with the 'unclearness' and 'unholiness' of politics and economics, which pertain not to
elemental absolutes but to molecular relativities.
254. To pass from the metachemical
clearness of science to the metaphysical holiness of religion via the chemical
unclearness of politics and the physical unholiness
of economics.
255. To devolve from the
clearness of the Devil to the unclearness of woman, but to evolve from the unholiness of man to the holiness of God.
256. To devolve, in outer materialism, from the elemental
photon particles of cosmology to the molecular photon particles of
authoritarianism, but to evolve, therewith, from the molecular photon wavicles of feudalism to the elemental photon wavicles of fundamentalism.
257. To devolve, in inner materialism, from the
elemental photino particles of cosmology to the
molecular photino particles of authoritarianism, but
to evolve, therewith, from the molecular photino wavicles of feudalism to the elemental photino
wavicles of fundamentalism.
258. To devolve, in outer idealism, from the
elemental proton particles of ontology to the molecular proton particles of
totalitarianism, but to evolve, therewith, from the molecular proton wavicles of corporatism to the elemental proton wavicles of transcendentalism.
259. To devolve, in inner idealism, from the
elemental protino particles of ontology to the
molecular protino particles of totalitarianism, but
to evolve, therewith, from the molecular protino wavicles of corporatism to the elemental protino wavicles of transcendentalism.
260. To devolve, in outer realism, from the
elemental electron particles of chemistry to the molecular electron particles
of parliamentarianism, but to evolve, therewith, from the molecular electron wavicles of socialism to the elemental electron wavicles of humanism.
261. To devolve, in inner realism, from the
elemental electrino particles of chemistry to the
molecular electrino particles of parliamentarianism,
but to evolve, therewith, from the molecular electrino
wavicles of socialism to the elemental electrino wavicles of humanism.
262. To devolve, in outer naturalism, from the
elemental neutron particles of physics to the molecular neutron particles of
republicanism, but to evolve, therewith, from the molecular neutron wavicles of capitalism to the elemental neutron wavicles of nonconformism.
263. To devolve, in inner naturalism, from the
elemental neutrino particles of physics to the molecular neutrino particles of republicanism,
but to evolve, therewith, from the molecular neutrino wavicles
of capitalism to the elemental neutrino wavicles of nonconformism.
264. That which is 'outer' is of sensuality and
therefore evil/vicious, whereas that which is 'inner' is of sensibility and
therefore virtuous/good.
265. To devolve, in
science/politics, from the clearness of elemental element/elementino
particles to the uncleanness of molecular element/elementino
particles.
266. To evolve, in
economics/religion, from the unholiness of molecular
element/elementino wavicles
to the holiness of elemental element/elementino wavicles.
267. As before, the
diabolic/feminine devolves ... from clearness to unclearness, while the
masculine/divine evolves ... from unholiness to
holiness.
268. The metachemical
nature of materialism, or that which appertains to the space-time continuum of
'falling fire', ensures that only the discipline most correlative with this
nature, i.e. cosmological science, is in its rightful element/elementino, viz. the photon in sensuality and the photino in sensibility.
269. The metaphysical nature of idealism, or that
which appertains to the time-space continuum of 'rising air', ensures that only
that discipline most correlative with this nature, i.e. transcendentalist
religion, is in its rightful element/elementino, viz.
the proton in sensuality and the protino in
sensibility.
270. The chemical nature of realism, or that which
appertains to the volume-mass continuum of 'falling water', ensures that only
that discipline most correlative with this nature, i.e. parliamentary politics,
is in its rightful element/elementino, viz. the
electron in sensuality and the electrino in
sensibility.
271. The physical nature of naturalism, or that
which appertains to the mass-volume continuum of 'rising vegetation', ensures
that only that discipline most correlative with this nature, i.e. capitalist
economics, is in its rightful element/elementino,
viz. the neutron in sensuality and the neutrino in sensibility.
272. From the most metachemical materialism of cosmology to the least metachemical materialism of fundamentalism via the more
(relative to most) metachemical materialism of
authoritarianism and the less (relative to least) metachemical
materialism of feudalism.
273. From the least metaphysical idealism of
ontology to the most metaphysical idealism of transcendentalism via the less
(relative to least) metaphysical idealism of totalitarianism and the more
(relative to most) metaphysical idealism of corporatism.
274. From the most chemical
realism of chemistry to the least chemical realism of humanism via the more
(relative to most) chemical realism of parliamentarianism and the less
(relative to least) chemical realism of socialism.
275. From the least
physical naturalism of physics to the most physical naturalism of nonconformism via the less (relative to least) physical
naturalism of republicanism and the more (relative to most) physical naturalism
of capitalism.
276. Since that which appertains to metachemistry is materialist, and materialism is never more
itself than in its elemental particle manifestation, we must distinguish
scientific materialism from its political, economic, and religious counterparts
on the basis of a cosmological ascendancy over authoritarian, feudal, and
fundamentalist 'bovaryizations' thereof.
277. Since that which appertains to metaphysics is
idealist, and idealism is never more itself than in its elemental wavicle manifestation, we must distinguish religious
idealism from its economic, political and scientific counterparts on the basis
of a transcendentalist ascendancy over corporate, totalitarian, and ontological
'bovaryizations' thereof.
278. Since that which appertains to chemistry is
realist, and realism is never more itself than in its molecular particle
manifestation, we must distinguish political realism from its scientific,
economic, and religious counterparts on the basis of a parliamentary ascendancy
over chemical, socialist, and humanist 'bovaryizations'
thereof.
279. Since that which appertains to physics is
naturalist, and naturalism is never more itself than in its molecular wavicle manifestation, we must distinguish economic
naturalism from its religious, scientific, and political counterparts on the
basis of a capitalist ascendancy over nonconformist, physical, and republican 'bovaryizations' thereof.
280. Thus we may contend that the elemental particle
element/elementino is par
excellence scientific, whether in the per se context of materialism,
or in the idealist, realist, and naturalist contexts of 'bovaryized'
science.
281. Likewise, we may contend that the elemental wavicle element/elementino is par
excellence religious, whether in the per se context of idealism, or
in the materialist, realist, and naturalist contexts of 'bovaryized'
religion.
282. Similarly, we may contend that the molecular
particle element/elementino is par
excellence political, whether in the per se context of realism, or in
the naturalist, materialist, and idealist contexts of 'bovaryized'
politics.
283. Finally, we may contend that the molecular wavicle element/elementino is par
excellence economic, whether in the per se context of naturalism, or
in the idealist, materialist, and realist contexts of 'bovaryized'
economics.
284. To devolve from the metachemical
per se of elemental photon/photino
particles to the chemical per se of molecular electron/electrino particles, and to evolve from the physical per
se of molecular neutron/neutrino wavicles to the
metaphysical per se of elemental proton/protino
wavicles.
285. No less than materialism has an elemental
particle basis and idealism, by contrast, an elemental wavicle
centre, so realism has a molecular particle basis and naturalism ... a
molecular wavicle centre.
286. The Devil and woman
are based, through devility and femininity, in
particles, whereas man and God are centred, through masculinity and divinity,
in wavicles.
287. It is from this particle/wavicle
distinction that there arises an objective/subjective dichotomy, the former
negative and the latter positive.
288. Woman is very much the 'second sex', given the
fact that God is beyond man in terms of a superior order (metaphysical) of
subjectivity, whereas the Devil is behind woman in terms of an inferior order (metachemical) of objectivity.
289. Just as metachemistry
and chemistry are on the same side, as it were, of the gender fence, so
likewise are physics and metaphysics.
290. The fiery metachemistry
of the Devil and the watery chemistry of woman respectively contrast with the
earthy physics of man and the airy metaphysics of God.
291. The woe of the space hell and the illusion of
the space devil contrast with the humiliation of the time heaven and the
weakness of the time god.
292. The hatred of the volume world and the
ignorance of the volume woman contrast with the pain of the mass purgatory and
the ugliness of the mass man.
293. The strength of the time devil and the pride of
the time hell contrast with the truth of the space god and the joy of the space
heaven.
294. The beauty of the mass woman and the pleasure
of the mass world contrast with the knowledge of the volume man and the love of
the volume purgatory.
295. To fall from the woe of the space hell to the
pride of the time hell via the illusion of the space devil and the strength of
the time devil.
296. To rise from the humiliation of the time heaven
to the joy of the space heaven via the weakness of the time god and the truth
of the space god.
297. To fall from the hatred of the volume world to
the pleasure of the mass world via the ignorance of the volume woman and the
beauty of the mass woman.
298. To rise from the pain of the mass purgatory to
the love of the volume purgatory via the ugliness of the mass man and the
knowledge of the volume man.
299. To descend, along the
space-time continuum of 'falling fire', from the outer metachemistry
of woe/illusion to the inner metachemistry of
strength/pride.
300. To ascend, along the
time-space continuum of 'rising air', from the outer metaphysics of
humiliation/weakness to the inner metaphysics of truth/joy.
301. To descend, along the
volume-mass continuum of 'falling water', from the outer chemistry of
hatred/ignorance to the inner chemistry of beauty/pleasure.
302. To ascend, along the
mass-volume continuum of 'rising vegetation', from the outer physics of
pain/ugliness to the inner physics of knowledge/love.
303. Both the metachemical
and chemical elements/elementinos have a tendency to
diverge/converge objectively, since objectivity is of the essence (nature) of metachemistry and chemistry, viz. fire and water.
304. Both the physical and metaphysical elements/elementinos have a tendency to diverge/converge subjectively,
since sub-jectivity is of the essence (nature) of
physics and metaphysics, viz. vegetation and air.
305. The chemical element/elementino
is less objective than the metachemical element/elementino, since it operates within the phenomenal sphere.
306. The metaphysical element/elementino
is more subjective than the physical element/elementino,
since it operates within the noumenal sphere.
307. An element/elementino
whose essence is objective will do in the noumenal
sphere (of metachemistry) and give in the
phenomenal sphere (of chemistry).
308. An element/elementino
whose essence is subjective will take in the phenomenal sphere (of
physics) and be in the noumenal sphere (of
metaphysics).
309. Materialism is a term applying to that element/elementino whose essence, being metachemically
objective, is to do.
310. Idealism is a term applying to that element/elementino whose essence, being metaphysically subjective,
is to be.
311. Realism is a term applying to that element/elementino whose essence, being chemically objective, is to
give.
312. Naturalism is a term applying to that element/elementino whose essence, being physically subjective, is
to take.
313. The photon, being metachemically objective in space, has a tendency to do spatially,
whereas the photino, being metachemically
objective in time, has a tendency to do repetitively.
314. The proton, being
metaphysically subjective in time, has a tendency to be sequentially,
whereas the protino, being metaphysically subjective
in space, has a tendency to be spacedly.
315. The electron, being
chemically objective in volume, has a tendency to give volumetrically,
whereas the electrino, being chemically objective in
mass, has a tendency to give massedly.
316. The neutron, being
physically subjective in mass, has a tendency to take massively, whereas
the neutrino, being physically subjective in volume, has a tendency to take
voluminously.
317. That which is metachemically
objective in space is superfeminine, which is to say,
of a super-unconscious essence, whereas that which is metachemically
objective in time is subfeminine, which is to say, of
a sub-unconscious essence.
318. That which is metaphysically subjective in time
is submasculine, which is to say, of a subconscious
essence, whereas that which is metaphysically subjective in space is supermasculine, which is to say, of a superconscious
essence.
319. That which is chemically objective in volume is
anti-feminine, which is to say, of an outer unconscious essence, whereas that
which is chemically objective in mass is pro-feminine, which is to say, of an
inner unconscious essence.
320. That which is physically subjective in mass is
anti-masculine, which is to say, of an outer conscious essence, whereas that
which is physically subjective in volume is pro-masculine, which is to say, of
an inner conscious essence.
321. Hence to contrast the super-unconscious and
sub-unconscious essences of the metachemical options
(photons/photinos) with the subconscious and superconscious essences of the metaphysical options
(protons/protinos).
322. Hence to contrast the outer and inner
unconscious essences of the chemical options (electrons/electrinos)
with the outer and inner conscious essences of the physical options
(neutrons/neutrinos).
323. To descend, along the space-time axis of
'falling fire', from the super-unconscious essence of photons to the
sub-unconscious essence of photinos, as from superfeminine to subfeminine,
spatial (primal) doing to repetitive (supreme) doing.
324. To ascend, along the time-space axis of 'rising
air', from the subconscious essence of protons to the superconscious
essence of protinos, as from submasculine
to supermasculine, sequential (primal) being to
spaced (supreme) being.
325. To descend, along the volume-mass axis of
'falling water' from the outer unconscious essence of electrons to the inner
unconscious essence of electrinos, as from
anti-feminine to pro-feminine, volumetric (primal) giving to massed (supreme)
giving.
326. To ascend, along the mass-volume axis of
'rising vegetation', from the outer conscious essence of neutrons to the inner
conscious essence of neutrinos, as from anti-masculine to pro-masculine,
massive (primal) taking to voluminous (supreme) taking.
327. Since that which is metachemically
and/or chemically objective is unconscious (in one degree or another), it is
also unnatural, which is to say, incapable of consciousness.
328. Since that which is physically and/or
metaphysically subjective is conscious (in one degree or another) it is also
natural, which is to say, capable of consciousness.
329. Hence to contrast the unnaturalness of the metachemical and chemical elements/elementinos
with the naturalness of the physical and metaphysical elements/elementinos.
330. Whereas the photon is
super-unconscious/super-unnatural, the photino is
sub-unconscious/sub-unnatural, which is to say, subfeminine
as opposed to superfeminine.
331. Whereas the proton is subconscious/subnatural, the protino is superconscious/supernatural, which is to say, supermasculine as opposed to submasculine.
332. Whereas the electron is sensually
unconscious/unnatural, the electrino is sensibly
unconscious/unnatural, which is to say, pro-feminine as opposed to anti-feminine.
333. Whereas the neutron is sensually
conscious/natural, the neutrino is sensibly conscious/natural, which is to say,
pro-masculine as opposed to anti-masculine.
334. The superfeminine is super-unnatural because it is
super-unconscious, whereas the subfeminine is
sub-unnatural because it is sub-unconscious.
335. The submasculine is subnatural
because it is subconscious, whereas the supermasculine
is supernatural because it is superconscious.
336. The anti-feminine is
sensually unnatural because it is sensually unconscious, whereas the
pro-feminine is sensibly unnatural because it is sensibly unconscious.
337. The anti-masculine is
sensually natural because it is sensually conscious, whereas the pro-masculine
is sensibly natural because it is sensibly conscious.
338. To fall, through
conversion, from superfeminine/subfeminine to
anti-feminine/pro-feminine, but to rise, through conversion, from
anti-masculine/pro-masculine to submasculine/super-masculine.
339. To fall, through
conversion, from super-unnatural/sub-unnatural to outer unnatural/inner
unnatural, but to rise, through conversion, from outer natural/inner natural to
subnatural/supernatural.
340. To fall, through conversion, from
super-unconscious/sub-unconscious to outer unconscious/inner unconscious, but
to rise, through conversion, from outer conscious/inner conscious to
subconscious/superconscious.
341. To be metachemically
delivered from super-unconscious/super-unnatural to
sub-unconscious/sub-unnatural, thereby passing from eyes to heart in 'falling
fire'.
342. To be metaphysically delivered from
subconscious/subnatural to superconscious/supernatural,
thereby passing from ears to lungs in 'rising air'.
343. To be chemically delivered from outer to inner
unconscious/unnatural, thereby passing from tongue to womb in 'falling water'.
344. To be physically delivered from outer to inner
conscious/natural, thereby passing from phallus to brain in 'rising
vegetation'.
345. Theology is rooted in the metachemical
materialism of 'falling fire', and is accordingly of the Devil (whether in superfeminine super-unconsciousness or subfeminine
sub-unconsciousness).
346. Theosophy is centred in the metaphysical
idealism of 'rising air', and is accordingly of God (whether in submasculine subconsciousness or supermasculine superconsciousness).
347. Sexology is rooted in the chemical realism of
'falling water', and is accordingly of woman (whether in anti-feminine outer
unconsciousness or pro-feminine inner unconsciousness).
348. Philosophy is centred in the physical
naturalism of 'rising vegetation', and is accordingly of man (whether in
anti-masculine outer consciousness or pro-masculine inner consciousness).
349. Man needs to be liberated from both theology
and sexology, in order that the theosophy of the superman may come to pass,
thus lifting nature towards supernature, wherein
cultural idealism has its divine throne.
350. To contrast the
diabolical barbarism of materialism with the divine culture of idealism, as one
would contrast fire with air.
351. To contrast the
feminine chemistry of realism with the masculine nature of naturalism, as one
would contrast water with vegetation.
352. Civilization stems from barbarism no less than
water from fire, but it also falls back on barbarism, like woman upon the
Devil.
353. Culture stems from nature, as air from
vegetation, but nature also aspires towards culture, like man towards God.
354. The Son can convert
to, and achieve union with, the Holy Spirit ... but the Mother cannot, because
of woman.
355. Women can only fall back upon the Devil, which
is to say, the theological Creator, or 'Father', and thus revert to barbarism
(from civilization).
356. Really, the theological axis of 'falling fire'
is from superfeminine to subfeminine,
and thus 'the Creator' is no 'Father' but a kind of supermother
and/or submother whose status is barbarous, which is
to say, diabolical.
357. The concept of the ascension of the Virgin into
Heaven is profoundly subversive of both Heaven and the path of ascension (from
masculine to Divine, or nature to culture) itself.
358. The Virgin, being feminine, could only 'ascend'
or, more correctly, descend ... backwards, from woman to the Devil,
which is to say, from the world to Hell, the womb to the heart.
359. The Son, being
masculine, could only ascend forwards, from man to God, which is to say, from
purgatory to Heaven, the brain to the lungs.
360. I prefer the option of deliverance (of outer God)
from ears to lungs, since it is easier to progress, in divinity, from
sensuality to sensibility than to ascend, through conversion, two planes,
abandoning the purgatorial brain for the heavenly lungs.
361. The person who is
sensually divine can be delivered to sensible divinity, passing from primal to
supreme being. He, on the other hand,
who is sensibly purgatorial (in Christ) cannot be delivered to sensible
divinity, but must abandon his masculinity, achieving, through conversion, an
approximation to such divinity.
362. The Holy Spirit is not the Holy Spirit of
Heaven. On the contrary, it is a
Christian shortfall from the possibility of true divinity in the heavenly
Beyond.
363. The Holy Spirit is akin to the best philosophy,
whereas the Holy Spirit of Heaven appertains to theosophical
praxis in the airy Beyond.
364. Besides philosophy,
purgatorial cerebration affords us, through Protestant naturalism, the literary
alternatives of fiction and poetry, the former effectively closer to the Son,
the latter to the Father.
365. The only mode of literature which is not naturalist (whether in Protestant or Catholic terms) is
drama, which corresponds, in its basics, to the outer realism of the
anti-feminine.
366. Hence drama is the only literature of sensuality
(as opposed to sensibility), a literature rooted in the tongue ... of outer
realism.
367. It is for this reason that drama is basically evil/vicious, unlike poetry, fiction, and philosophy, which
have virtuous/good associations by dint of their naturalist standing in
relation to the brain.
368. The brain is of course
the context in which the three manifestations of literary naturalism, loosely
corresponding to the Trinity, have their respective homes.
369. Although some literature is religious, literature
can also be economic, political, or scientific, with progressively less
correspondence to the Trinity in consequence.
370. Religious philosophy, fiction, and poetry will
more nearly correspond to the Trinity, and can therefore be regarded as nonconformist.
371. Whereas poetry is a literature of reading and
fiction a literature of writing, philosophy is a literature of thinking.
372. These trinitarian
subdivisions of cerebral naturalism correspond to the emotional brain, the
intellectual brain, and the spiritual brain, or, in religious terms, to the
Father, the Son, and the Holy Ghost.
373. Poetry is a literature to be read aloud in due
emotional fashion, whereas fiction is a literature to be read aloud in regard
to dialogue but mentally in regard to description, and philosophy a literature
to be read mentally, in due spiritual fashion.
374. It would be as illogical to read poetry
mentally ... as to read philosophy aloud.
Neither would it be logical to read fiction either aloud or mentally, as
though it were poetry or philosophy.
375. Fiction should be less emotional than poetry
and less spiritual than philosophy, since its correspondence is to the
intellectual brain and thus, in a certain sense, to the 'Second Person' of the
Trinity.
376. Christ Himself taught in parables, or stories,
which he made up in due fictional vein.
Certainly He was neither a poet nor a philosopher. Nor, for that matter, was He strictly a
writer, since basically illiterate.
377. The philosopher will be 'beyond the pale' of
that society which takes the poet seriously, since the Father tends to exclude
the Holy Spirit, and vice versa.
378. Protestant societies tend from the novelist to
the poet, as from the Son to the Father, whereas Catholic societies should tend
from the short-story writer to the philosopher, as from the Christ Child to the
Holy Ghost.
379. The short-story writer is a sort of mini-writer
whose correspondence to the Christ Child, the Catholic Son, should allow for
the development of philosophy, both in fictional terms and beyond it ... in the
philosopher-proper.
380. Short stories, or short prose (as I prefer to
think of my own overly philosophical efforts in the genre), permit of more
subjectivity than novels, and are accordingly the most suitable literary form
for intimating of divine possibilities in the philosophical Beyond.
381. Yet such a 'Beyond', loosely corresponding to
the 'Third Person' of the Trinity, is still short of the spiritual brain
conceived as a thoughtless essence, and this thoughtless essence of mental
awareness is still short of the spirit per se, the cynosure of which is to be
found in the universal self, or lungs.
382. This universal self, the self open to the
universal medium (of the air) transcends the Holy Spirit in and through the
Holy Spirit of Heaven, the lung-centred context which is beyond the purgatorial
Holy Spirit (of the brain).
383. The Holy Spirit of Heaven is commensurate with
God per se, and thus with the true transcendentalism which operates, through
meditation, on the plane of theosophical praxis, wherein knower and known, the
universal self and the universal medium, become as one.
384. One must leave the brain
behind, with its trinitarian associations, in order
to achieve oneness between the universal self, or lungs, and the universal
medium, or air.
385. The ears are a better
pointer to supreme being than ever the brain could be, for the ears are germane
to primal being and thus the necessary idealistic precondition of supreme
being.
386. Really, the brain can all too easily become an
end-in-itself, either with regard to the pseudo-fundamentalism of the Father,
or emotional aspect thereof, or with regard to the pseudo-transcendentalism of
the Holy Ghost, or spiritual aspect thereof, the Son functioning as a pointer,
depending on His perceived denominational status, in either direction.
387. Hence rather than being a stepping-stone to the
lungs, the brain too easily becomes an obstacle to true spirituality, confining
its devotees to the purgatorial heaven of the Holy Spirit (in Catholicism) or
to the purgatorial 'hell' of the Father (in Protestantism).
388. Neither Catholics nor Protestants are directly
destined for transcendentalist or fundamentalist salvations, since Christianity
'fights shy' of both genuine Heaven and genuine Hell, the lungs and the heart,
in the interests of its own purgatorial integrity in the brain.
389. To achieve either a
genuine Heaven or a genuine Hell, one would have to abandon Christianity,
effectively converting from the brain to the lungs and/or heart, as the case
may be.
390. Since materialism is
premised upon elemental particles, the most basic subatomic structure, it
should be logically possible to distinguish between four different kinds of
materialism, viz. the metachemical, the metaphysical,
the chemical, and the physical.
391. Metachemical
materialism, rooted in elemental photon/photino
particles, is the per se manifestation of materialism, and contrasts with the
metaphysical materialism of elemental proton/ protino
particles.
392. Chemical materialism, rooted in elemental
electron/electrino particles, contrasts with the
physical materialism of elemental neutron/neutrino particles.
393. Since idealism is premised upon elemental wavicles, the most advanced subatomic structure, it should
be logically possible to distinguish between four different kinds of idealism,
viz. the metaphysical, the metachemical, the
physical, and the chemical.
394. Metaphysical idealism, centred in elemental
proton/protino wavicles, is
the per se manifestation of idealism, and contrasts with the metachemical idealism of photon/photino
wavicles.
395. Physical idealism,
centred in elemental neutron/neutrino wavicles,
contrasts with the chemical idealism of elemental electron/electrino
wavicles.
396. Since realism is
premised upon molecular particles, the less (relative to least) basic subatomic
structure, it should be possible to distinguish between four kinds of realism,
viz. chemical, physical, metachemical, and
metaphysical.
397. Chemical realism, rooted in molecular electron/electrino particles, is the per se
manifestation of realism, and contrasts with the physical realism of molecular
neutron/neutrino particles.
398. Metachemical realism,
rooted in molecular photon/photino particles,
contrasts with the metaphysical realism of molecular proton/protino
particles.
399. Since naturalism is
premised upon molecular wavicles, the more (relative
to most) advanced subatomic structure, it should be logically possible to
distinguish between four kinds of naturalism, viz. physical, chemical,
metaphysical, and metachemical.
400. Physical naturalism, centred in molecular
neutron/neutrino wavicles, is the per se
manifestation of naturalism, and contrasts with the chemical naturalism of
molecular electron/electrino wavicles.
