601. Central-heating radiators are decidedly
phenomenal objects in relation to volume, whereas chairs are phenomenal
in
relation to mass.
602. Some objects, like midis and multimedia
computers, are a compound of more than one element, and therefore
cannot be
categorized solely or even largely in terms of an artificial
manifestation of,
say, realism or naturalism.
603. Man is basically a composite entity derived
from a variety of elemental sources, and
combining
within these sensual elements the elementino
achievements of sensibility.
604. Thus Man (in the broadest sense) is torn
between diabolic, divine, feminine, and masculine alternatives and/or
components to greater or lesser degrees, depending on race, ethnicity,
class,
and gender.
605. To perceive an
objective correlation between barbarity and race on the one hand, that
of the
diabolic, but between civility and class on the other hand, that of the
feminine.
606. To conceive of a
subjective correlation between nature and gender on the one hand, that
of the
masculine, but between culture and ethnicity on the other hand, that of
the
divine.
607. Just as woman stems, in her femininity, from
the Devil, as civility from barbarity, so class stems from race.
608. Just as God stems, in His divinity, from man,
as culture from nature, so ethnicity stems from gender.
609. As a rule, woman is
more class-conscious than gender-conscious, whereas man is more
gender-conscious than class-conscious.
610. Christianity is, or should be, profoundly
gender-conscious, since it is man (Christ) that leads to God (the Holy
Spirit),
as vegetation to air.
611. A class-conscious society, like Britain, is one
that stems from race, as water from fire, and it will always be capable
of
returning to race again, should it feel under threat from, in
particular,
ethnic subversion.
612. Gender is less of a threat to class than
ethnicity, since gender will not be able to pursue ethnicity to any
appreciable
extent if class is sufficiently secure in a racial foundation.
613. In this regard, gender is akin to the 'XY'
chromosomal integrity of the male sex which, as in
614. The 'X' of the male chromosomal integrity will
remain isolated, in constrained gender, from the 'Y' of its divine
potential so
long as it is subjected to a double-edged objective assault in the form
of the
'XX' chromosomes of free women, which is to say, women whose femininity
is not
isolated from the diabolic through Christian constraints.
615. The 'XX' chromosomal integrity of females is
akin to the double objectivity of fire and water, whereas the 'XY'
chromosomal
integrity of males is akin, despite the apparent negativity of the 'X',
to the
double subjectivity of vegetation and air.
616. Only when the watery 'X' of what is strictly
feminine has been isolated from the fiery 'X' of the Diabolic, will the
earthy
'X' of what is strictly masculine be able to aspire, through ethnicity,
towards
the airy 'Y' of the Divine.
617. The Divine requires a
masculine precondition, but the masculine must be in a position whereby
it can
aspire
towards the Divine, as man to the godly superman, because it is no
longer
dominated by both diabolic and feminine wills of fire/race and
water/class.
618. Nevertheless, it is necessary to distinguish
between aspiring, as man, towards the superman ... and actually
becoming or
being the superman, since it is enough that some remain men in order
that
others may become God (in the supreme level of being).
619. Such men will stand above women, since it is
necessary to have men in between the supermen and women, so that the
latter may
know themselves in regard to men whose pledge is to guarantee the
superman.
620. The triadic Beyond would have a 'new purgatory'
of women in relation to an ultimate humanism, a 'new earth' of men in
relation
to an ultimate nonconformism, and a 'new
heaven' of
supermen in relation to an ultimate transcendentalism.
621. Effectively, the 'new purgatory' of the triadic
Beyond would be presided over by the ultimate woman (the Mary Child),
the 'new
earth' by the ultimate man (the Second Coming), and the 'new heaven' by
the
ultimate God (the Holy Spirit of Heaven).
622. In such a triadic Beyond, water, vegetation,
and air would be the elements in which woman, man, and God (the
superman)
achieved their sensible perfections in, respectively, mass, volume, and
space.
623. At present, God is
'beyond the pale' of that which is rooted in the Devil ... of 'falling
fire',
whether in sensuality (superfeminine) or
sensibility
(subfeminine), which is to say, whether
with regard
to the eyes or the heart.
624. Hence man is constrained by woman and the Devil
from aspiring towards God, his gender brought into effective disrepute
and
twisted away from the possibility of ethnicity by the twin pressures of
class
and race.
625. Such a diabolically-based system is just as
evident in those so-called religious societies whose various forms of
Creator-worship guarantee that 'falling fire' takes precedence over
'rising
air'.
626. Whether Creator-worship takes the form of the
Father, Allah, Jehovah, or the Clear Light, it is evident that 'falling
fire'
is being worshipped as God.
627. Yet God is as far removed from 'falling fire'
as it is possible to be, since He appertains, in His sensible
manifestation, to
the upper context of 'rising air', which is the last element to arise,
an
element preceded not by fire or water, the diabolic or the feminine,
but by
vegetation, and thus guaranteed by the masculine, and by the masculine
alone!
628. With her enhanced
capacity to fall back on fire through either the eyes or the heart,
woman puts
herself in a dominating position over man, whose ability to attain to
God is
severely undermined in consequence!
629. Lacking self-respect for himself in both
masculine and divine terms, man increasingly succumbs to the Devil's
rule,
which operates via woman and her drive for equality.
630. What begins as a quest, by woman, for equality
of opportunity, ends in the unequal rule of the Devil over the world,
since the
'XY' chromosomal integrity which originally sanctioned democratic
liberalism is
taken over and subverted by the 'XX' integrity of fire/water, to the
detriment
of vegetation/air.
631. This unequal rule of the Devil takes many
forms, including that of so-called 'political correctness'.
632. Television, video,
cinema, and photography in general are other ways by means of which the
Devil
rules both men and, particularly, women.
633. One cannot deny women equality of opportunity
in a society dominated by such powerful media as cinema and television.
634. Hence, so long as such media continue to
dominate the world, equality of opportunity will follow as a logical
corollary,
and women will achieve a diabolic ascendancy over men through their
greater
exploitation of personality and looks.
635. The outer light of 'falling fire' will dominate
the world to the exclusion of God, constraining men to worshipful
deference
towards the Devil in the Superheathenism
of 'false
progress'.
636. Ultimately there is only one retort to the
Devil's rule of contemporary film-obsessed society: drugs.
637. Drugs are the only means powerful enough by
which the dominance of filmic barbarism can be countered, and it is for
this
reason that certain categories of drug would have an official place in
the
triadic Beyond to which this self-styled architect of 'Kingdom Come' messianically subscribes.
638. I allude, in particular, to the applicability
of certain drugs to the bottom and middle tiers of this projected
triadic
Beyond, the 'new purgatory' of ultimate humanism, and the 'new
earth/world' of
ultimate nonconformism.
639. The third and highest
tier of the triadic Beyond, having reference to the 'new heaven' of
ultimate
transcendentalism, would be above drugs, since the superman's cultural
guarantor of the Holy Spirit of Heaven, or supreme level of being,
would be
transcendental meditation.
640. I should like to distinguish between the
applicability of injected and/or swallowed drugs to the 'new purgatory'
and the
applicability of smoked and/or snorted drugs to the 'new earth' of the
triadic
Beyond.
641. This is to distinguish between a feminine, or
watery, approach to drug ingestion and a masculine, or earthy, one, the
former
having greater applicability to an ultimate humanism and the latter to
an
ultimate nonconformism.
642. In either case, it could be argued that the
applicability of drugs to the bottom and middle tiers of the triadic
Beyond
would correspond to a 'resurrection of the Dead', insofar as a
synthetic
parallel to the 'afterlife' experiences of the grave is concerned.
643. Such a synthetic parallel to the visionary
effects of cerebral decomposition would be commensurate with Eternity,
and thus
the attainment of Eternal Life conceived in relation to feminine
(purgatorial)
and masculine (worldly) afterlife experiences.
644. The attainment of Eternal Life conceived in
relation to supermasculine (divine)
experiences
would, of course, be commensurate with meditation in the 'new heaven',
the
third and highest tier of the triadic Beyond.
645. Hence we have before us the prospect of three
simultaneous eternities - two of which would be contemplative and one
meditative.
646. To contrast the objective contemplation of the
'new purgatory' with both the subjective contemplation of the 'new
earth' and
the subjective meditation of the 'new heaven', as one would contrast
woman with
both man and superman.
647. Thus to affirm a 'Superchristian'
structure
in
which the subjectivities of man and superman are raised above the
objectivity of woman, as voluminous volume and spaced space achieve an
ascendancy over massed mass.
648. That which is currently low (phenomenal), as
man, will be raised up towards the superman, whereas that which is
currently
high (noumenal), as devil, will be brought
low
towards woman.
649. Only by constraining the objectivity of woman from
noumenal (diabolic) to phenomenal
(feminine) planes
... will it be possible to expand the subjectivity of man from
phenomenal
(masculine) to noumenal (divine) planes.
650. The significance of drugs in the struggle
against the noumenal objectivity of the
Devil cannot
be underestimated, though their official endorsement as vehicles of
eternal
enlightenment for woman and man must await the dawn of 'Kingdom Come'
in what I
have described as the triadic Beyond.
651. The triadic Beyond can
only come to pass democratically, following the express wish of the
People to
be delivered, via Messianic auspices, from political and correlative
sovereignties to religious sovereignty.
652. For it is religious sovereignty that opens the
way to the triadic Beyond and confirms the establishment of 'Kingdom
Come', or
that which is centred in elemental wavicles.
653. With religious sovereignty the People will be
delivered from the secular 'sins' of the State, rooted in molecular
particles,
to the grace of self-realization in the triadic Beyond.
654. Religious sovereignty will confirm the right of
the People to contemplative and/or meditative self-realization in
regard to
whichever tier of the triadic Beyond is most applicable to their gender
and/or
moral standing.
655. The secular 'sins' of democratic sovereignty
would be borne by the organizational structure of the Second Coming,
the
self-styled architect of the triadic Beyond, in what would amount to a
'Christ-like sacrifice', enabling the People to go free of such 'sins'
for all
Eternity.
656. I have customarily called the organizational
structure which arises in connection with religious sovereignty, 'the
Centre',
and it is my belief that 'the Centre' would be obligated to serve the
People
with regard to the advancement of this sovereignty through the secular
sovereignties, scientific and economic no less than political, that had
been
democratically entrusted to it for that express purpose.
657. Thus 'the Centre' would supersede both the
Church (traditionally affiliated, in its Roman Catholic manifestation,
to
'Kingdom Gone') and the State, ecclesiastical tradition and secular
modernity,
in the interests of the right of the People to cultural
self-realization
through religious sovereignty.
658. This right of the People to cultural
self-realization is commensurate, so I maintain, with 'Kingdom Come',
and it
would mean that never again would they be worshipfully deferential, as
Christians, to external gods ... such as the Father, or Creator.
659. Such worshipful deference is germane to
'Kingdom Gone', the accommodation of religion to the authoritarian rule
of
monarchs, and it is something from which the People should be
delivered, via
the secular State, to its opposite - the Social Transcendentalist
Centre of
'Kingdom Come'.
660. Social Transcendentalism is indeed the name of
the religion that seeks the eclipse of Roman Catholicism, and the
deliverance
of the People, in consequence, from the rule of the Father/Creator.
661. For only when the People are released from 'Father
Time' ... will they enter the eternity of the triadic Beyond, wherein
new and
ultimate forms of mass, volume, and space, commensurate with woman,
man, and
God, will reign supreme.
662. To contrast the public nature (apparent) of
objectivity with the private nature (essential) of subjectivity, as one
would
contrast fire and water with vegetation and air.
663. That which is public
is also collective, whereas that which is private is necessarily
individual.
664. The public, being
collective, is selfless, whereas the private, being individual, is
selfish.
665. To contrast the public nature of the diabolic
and the feminine with the private nature of the masculine and the
divine.
666. Diabolic collectivity
is premised upon elemental particles and feminine collectivity
upon molecular particles, the former being public in noumenal
terms and the latter so phenomenally.
667. Masculine individuality is premised upon
molecular wavicles and divine
individuality upon
elemental wavicles, the former being
private in
phenomenal terms and the latter so noumenally.
668. To contrast the
public, because collective, nature of science and politics with the
private,
because individual, nature of economics and religion.
669. Fascism and socialism, corresponding to fire
and water, are public ideologies, whereas liberalism and cent(e)rism,
corresponding to vegetation and air, are private.
670. Just as materialism is
diabolic and realism feminine, so naturalism is masculine and idealism
divine,
the former pair collective and the latter pair individual.
671. The selfless collectivity
of particle-based objectivity contrasts with the selfish individualism
of wavicle-centred subjectivity as
devolution with evolution,
the former public and the latter private.
672. Hence to devolve from the elemental particles
of 'falling fire' to the molecular particles of 'falling water', but to
evolve
from the molecular wavicles of 'rising
vegetation' to
the elemental wavicles of 'rising air'.
673. To devolve, within collectivity,
from
materialism
to realism, the Devil to woman, but to evolve, within
individuality, from naturalism to idealism, man to God.
674. There is a loose sense in which the
relationship, in God, between lungs, consciousness, and air is trinitarian, with the lungs corresponding to a
'father', or
ground of all being; consciousness corresponding to a 'son', which
stems, in a manner of speaking, from the ground; and air corresponding
to a
'holy spirit', which exists independently of the ground.
675. But this is solely
relative to the transcendental framework of God as a supreme level of
being,
and in no sense equivalent to the Christian Trinity or to God as primal
being.
676. In this respect, consciousness is akin to a mediator
between the lungs and the air, since God is only established following
conscious unity between the universal self, or lungs, and the universal
medium,
or air, not simply through unconscious breathing.
677. Thus to be God ... the supreme (level of) being
... I must be conscious of my breathing and determined to remain
consciously
focused upon the lungs, thereby reaping the benefit of that enhanced
consciousness which is called the superconscious.
678. The superconscious
is the transcendent consciousness of one who
has ascended into Heaven, conscious of nothing but the air he breathes
through
the will of the lungs.
679. The essence of such transcendent consciousness
is joy, which is the supreme being of the Holy Spirit of Heaven, whose
airy
lightness transforms ego-bound consciousness into superconsciousness.
680. He who ascends into the heaven of supreme being is superhuman, for he has
transcended the
consciousness of man through the superconsciousness
of God.
681. There is nought higher than the superman, whose
superconsciousness is the goal of all
spiritual striving.
682. He who is at one, through his superconscious,
with
his universal self and the air it
breathes ... knows the truth of God and the joy of Heaven.
683. The joy of Heaven is
the salvation that awaits he who is at peace with his universal self in
the
truth of God, whose divine power makes possible the heavenly glory.
684. He who makes his peace, through divine truth,
with his universal self, the lungs, is duly lifted up into Heaven in superconscious awareness of supreme
being.
685. For supreme being is
the joyful glory that awaits those who have become, through divine
truth, superconscious, and thus of the
elect in spirit.
686. The ascension of God
into Heaven, of superman into superconsciousness,
is
the
redemption of 'rising air' in supreme being, as truth is eclipsed
by joy,
the joyful glory of the Holy Spirit of Heaven.
687. Thus out of god the lungs-mind-spirit there
emerges the Holy Spirit of Heaven, which is the superconscious
resolution of the superman.
688. The superman is a
meditative Transcendentalist, the most moral of all beings, whereas
man, when
religious, is a contemplative Nonconformist and woman a contemplative
Humanist.
689. Religion is always absolutely moral, because
centred in elemental wavicles.
690. Science, on the other hand, is always
absolutely immoral, because rooted in elemental particles.
691. Economics is always relatively moral, because
centred in molecular wavicles.
692. Politics, on the other hand, is always
relatively immoral, because rooted in molecular particles.
693. From the absolute
immorality of science to the absolute morality of religion via the
relative
immorality of politics and the relative morality of economics.
694. From the absolute
immorality of the Devil to the absolute morality of God via the
relative
immorality of woman and the relative morality of man.
695. From the absolute immorality of 'falling fire'
to the absolute morality of 'rising air' via the relative immorality of
'falling water' and the relative morality of 'rising vegetation'.
696. From the absolute
immorality of materialism to the absolute morality of idealism via the
relative
immorality of realism and the relative morality of naturalism.
697. From the absolute
immorality of noumenal objectivity to the
absolute
morality of noumenal subjectivity via the
relative
immorality of phenomenal objectivity and the relative morality of
phenomenal
subjectivity.
698. From the absolute
immorality of barbarity to the absolute morality of culture via the
relative
immorality of civility and the relative morality of nature.
699. Just as fire and water share a common
immorality in the particle, so vegetation and air share a common
morality in
the wavicle.
700. Immorality, being particle-based, is always
objective, selfless, public, and collective, whereas morality, being wavicle-centred, is always subjective, selfish,
private,
and individual.
701. To distinguish the
absolute immorality of elemental particles from the relative immorality
of
molecular particles, on the basis of crime and punishment.
702. To distinguish the
relative morality of molecular wavicles
from the
absolute morality of elemental wavicles,
on the basis
of sin and grace.
703. Crime stands to
punishment as barbarity to civility, or the Devil to woman, whereas sin
stands
to grace as nature to culture, or man to God.
704. To fall from crime to
punishment, as from fire to water, but to rise from sin to grace, as
from
vegetation to air.
705. To contrast the
barbarity of crime with the civility of punishment, as one would
contrast
science with politics, or materialism with realism.
706. To contrast the nature
of sin with the culture of grace, as one would contrast economics with
religion,
or naturalism with idealism.
707. Whatever the context, crime and punishment are
alike immoral, the former absolutely and the latter in relative terms.
708. Whatever the context,
sin and grace are alike moral, the former relatively and the latter in
absolute
terms.
709. There is no more any such thing as 'moral
punishment' than there's any such thing as 'immoral sin'.
All punishment is relatively immoral and all
sin relatively moral.
710. Science is a crime and
politics a punishment, whereas economics is a sin and religion a grace.
711. Likewise, the Devil is a
crime and woman a punishment, whereas man is a sin and God a grace.
712. Punishment is the
redemption of crime, as fire falls to water, whereas grace is the
redemption of
sin, as vegetation rises to air.
713. In similar vein, it
could be argued that politics is the redemption of science, as
barbarity falls
to civility, whereas religion is the redemption of economics, as nature
rises
to culture.
714. Certainly it is better to be feminine than
diabolic, relatively immoral than absolutely immoral, just as it is
better to
be divine than masculine, absolutely moral than relatively moral.
715. Obviously, crime and punishment, being
particle-based, are as germane to sensibility as to sensuality, where
they are
'inner' (centripetal) rather than 'outer' (centrifugal).
716. Similarly, sin and grace, being wavicle-centred,
are
as germane to sensuality as to
sensibility, where they are 'outer'
(centrifugal)
rather than 'inner' (centripetal).
717. We can therefore distinguish between the
'outer' crime and punishment of elements and the 'inner' crime and
punishment
of elementinos.
718. Likewise, we can distinguish between the
'outer' sin and grace of elements and the 'inner' sin and grace of elementinos.
719. In general terms, crime appertains to 'falling
fire' and punishment to 'falling water', yet both axes or continuums
can be
subdivided not only in terms of sensuality and sensibility but also in
terms of
elemental particle/wavicle and molecular
particle/wavicle options respectively.
720. Again, sin appertains, in general terms, to
'rising vegetation' and grace to 'rising air', yet both axes or
continuums can
be subdivided not only in terms of sensuality and sensibility but also
in terms
of elemental particle/wavicle and molecular
particle/wavicle options respectively.
721. The barbarity of crime
is rooted in the doing of elemental particles, whereas the civility of
punishment is rooted in the giving of molecular particles.
722. The nature of sin is
centred in the taking of molecular wavicles,
whereas
the
culture of grace is centred in the being of elemental wavicles.
723. Just as doing is never more genuinely barbarous
than when it appertains to the space-time continuum of 'falling fire',
so being
is never more genuinely cultural than when appertaining to the
time-space
continuum of 'rising air'.
724. Just as giving is never more genuinely
civilized than when it appertains to the volume-mass continuum of
'falling
water', so taking is never more genuinely natural than when
appertaining to the
mass-volume continuum of 'rising vegetation'.
725. The amoral person is
neither particularly immoral nor moral, objective or subjective, but
disposed,
on the contrary, to oscillate between selfless and selfish options.
726. People can be amoral as much in sensibility as
in sensuality, in elementinos as in
elements.
727. Anyone, in noumenal
contexts, from the superwoman to the subwoman
or from
the subman to the superman, can be amoral;
though it
doesn't necessarily follow that everyone will be so.
728. Likewise anyone, in phenomenal contexts, from
the anti-woman to the pro-woman or from the anti-man to the pro-man,
can be
amoral; though it doesn't necessarily follow that everyone will
be so.
729. One should distinguish the moderate amorality
of one who oscillates between molecular alternatives from the extreme
amorality
of one whose oscillations are between elemental alternatives.
730. Moderate amorality is likely to be characterized
by an oscillation between political and economic alternatives on
whatever
plane.
731. Extreme amorality is likely to be characterized
by an oscillation between scientific and religious alternatives on
whatever
plane.
732. Nevertheless, I would expect moderate amorality
to be more characteristic of the phenomenal planes than of the noumenal ones.
733. Conversely, I would expect extreme amorality to
be more characteristic of the noumenal
planes than of
the phenomenal ones.
734. This is because the phenomenal planes are more
typified, in their greater relativity, by politics and economics, while
the noumenal planes are more typified, in
their greater
absolutism, by science and religion.
735. The space-time
continuum, rooted in the absolute immorality of fire, will be ruled by
science,
and thus barbarity, in keeping with the photon/photino
basis of doing.
736. The time-space continuum, centred in the
absolute morality of air, will be led by religion, and thus culture, in
keeping
with the proton/protino aspirations of
being.
737. The volume-mass continuum, rooted in the
relative immorality of water, will be governed by politics, and thus
civility,
in keeping with the electron/electrino
basis of
giving.
738. The mass-volume continuum, centred in the
relative morality of vegetation, will be represented by economics, and
thus
nature, in keeping with the neutron/neutrino aspirations of taking.
739. I have already characterized the space-time
continuum of 'falling fire' in terms of an eyes-to-heart axis, but one
could
draw a more basic parallel, it seems to me, in regard to a stellar-to-Venusian axis.
740. Likewise, the
time-space continuum of 'rising air' could, besides being characterized
in
terms of an ears-to-lungs axis, be more basically defined in relation
to a
solar-to-Saturnian axis.
741. Similarly, the volume-mass continuum of
'falling water' could, besides being characterized in terms of a
tongue-to-womb
axis, be more basically defined in relation to a lunar-to-oceanic axis.
742. Finally, the mass-volume continuum of 'rising
vegetation' could, besides being characterized in terms of a
phallus-to-brain
axis, be more basically defined in relation to a terrestrial-to-Martian
axis.
743. Hence one would be
drawing diabolic parallels between the eyes and the stars in relation
to
spatial space, but between the heart and Venus in relation to
repetitive time
... where the space-time continuum was concerned.
744. Conversely, one would be drawing divine parallels
between the ears and the sun in relation to sequential time, but
between the
lungs and Saturn in relation to spaced space ... where the time-space
continuum
was concerned.
745. Similarly, one would be drawing feminine
parallels between the tongue and the moon in relation to volumetric
volume, but
between the womb and the purgatorial aspect (watery) of the world in
relation
to massed mass ... where the volume-mass continuum was concerned.
746. Conversely, one would be drawing masculine
parallels between the phallus and the earthy aspect (vegetative) of the
world
in relation to massive mass, but between the brain and Mars in relation
to
voluminous volume ... where the mass-volume continuum was concerned.
747. Limbo is torn between Hell and Heaven ... as a
realm in which both fire and air share a common ethereal environment.
748. Thus Limbo is characterized by a combination of
diabolic and divine constituents within a broadly noumenal
framework.
749. The World is torn between the earth and purgatory
... as a realm in which both vegetation and water share a common
corporeal
environment.
750. Thus the World is characterized by a
combination of masculine and feminine constituents within a broadly
phenomenal
framework.
751. Both Limbo and the World are effectively amoral
contexts of compromise between contrary elements/elementinos.
752. The rejection of compromise between such
contrary elements/elementinos would put an
end to
both Limbo and the World.
753. The result would be
akin to my projected triadic Beyond, in which the simultaneously
independent
co-existence of a 'new purgatory', a 'new earth', and a 'new heaven'
would
herald the dawn of Eternity.
754. Both the 'new purgatory' and the 'new earth'
would be beyond the World ... conceived as a compromise between
purgatory and
the earth, or feminine and masculine elements/elementinos.
755. The 'new heaven' would likewise be beyond Limbo
... conceived as a compromise between Heaven and Hell, or divine and
diabolic
elements/elementinos.
756. In the triadic Beyond, woman would be largely
if not exclusively independent of man and man ... independent of woman,
while
God would be independent of the Devil.
757. One might say that, in such a triadic Beyond, mass would be independent of volume,
volume
independent of mass, and space independent of time.
758. Crime would not have any place in a society in
which punishment had been transmuted, along with sin and grace, from
within the
New Order of Eternity.
759. The humanist
punishment of woman, the nonconformist sin of man, and the
transcendentalist
grace of the superman would all be beyond the criminal ravages of
'Father
Time'.
760. The supreme
transcendentalist grace of the superman would also be beyond the primal
transcendentalist grace of the subman,
alias 'Satan
Time'.
761. Those who still identify the Devil with 'the
Beast', or Satan, are self-deceiving shallow pates.
762. That which 'fell' from stellar to solar, from
light to fire, has reference to primal being, which is the submasculine
retort to the primal doing of superfeminine
precedence.
763. The submasculine
context, being noumenally subjective, is a
sort of Subgod, which contrasts with the superfeminine
context of what amounts, in its noumenal
objectivity,
to a Superdevil.
764. One can be saved, if godly, from Subgod to Supergod,
as from subman to superman, along the
time-space continuum of
'rising air', abandoning the ears for the lungs.
765. One can also be saved, if devilish, from Superdevil to Subdevil,
as
from
superwoman to subwoman, along the
space-time
continuum of 'falling fire', abandoning the eyes for the heart.
766. Whatever the salvational
context, it should be evident that the Devil preceded God and not God
the Devil
... where sensuality-based religious accounts of primal godhead are
concerned.
767. By insisting that God
preceded the Devil, Who 'fell', as Satan, from Heaven, the Bible
demonstrates a
woeful ignorance of the moral distinction between stellar and solar
planes.
768. In fact, it effectively defers to superfeminine precedence at the expense of the submasculine Fall,
thereby making
a God out of the Devil (Jehovah) and a Devil out of God (Satan).
769. The Christian West inherited, via the Jews,
this same lie, in consequence of which a twisted concept of primal
divinity,
closer in character to the Clear Light of superfeminine
primacy, became standard procedure, to the detriment of what was more
genuinely
godly in its plenumous retort to vacuous
precedent.
770. Granted that the solar plane, and thus the sun,
is of a divine rather than diabolic significance, it does not follow
that the
core of the earth corresponds to Hell, or that the Devil's realm is
below
ground.
771. On the contrary, that which, as molten core, is
beneath the planet's surface is pertinent to the mundane realm of the
earth in
general, having a positive charge that contributes towards the growth
of
vegetation.
772. In this respect it
resembles the core of the sun, albeit its positivity
is much weaker, having a closer affiliation, in all likelihood, to
neutrons
than to protons.
773. Hence whereas there is something divine about
the core of the sun, there is something masculine about the core of the
earth,
a core which has a mundane significance in keeping with its
subterranean
nature.
774. There is certainly a case for linking the core
of the earth, together with natural vegetation, to the outer
terrestrial realm
of the Antichrist; but the Antichrist as simply outer, or lower,
masculinity,
not devility!
775. Certainly, the core of the earth would be
antithetical to the core of the moon, which I hold to be feminine in
its
purgatorial control of the tides.
776. With me, the notion of
a 'man in the moon' is as fanciful as that of 'Mother Earth'. I hold the moon to be feminine and the earth
or, at any rate, its molten/vegetative aspects, to be masculine.
777. Only the waters of the earth could be described
as feminine; but, then, the seas are akin to purgatory rather than to
the
earthy aspects of the earth as such, and are controlled, in no small
measure,
by the moon.
778. If the earth's core, being positive, has a
neutron bias, then it seems not improbable that the moon's core, being
negative, will have an electron bias, if not basis, in keeping with its
feminine nature or, more correctly, unnature.
779. Likewise, if the core of the sun, being
positive, has a proton bias, then it seems not improbable that the core
of
those stars which are stellar rather than solar will, being negative,
have a
photon bias for, if not basis in, the light, whose nature or, rather,
super-unnature is diabolic.
780. Hence we should contrast the photon negativity
of stellar super-unnature with the proton positivity of solar subnature,
the
former
superfeminine and the latter submasculine.
781. Likewise, we should contrast the electron
negativity of lunar unnature with the,
comparatively
speaking, neutron positivity of planar
(terrestrial)
nature, the former feminine and the latter masculine.
782. There is accordingly no way that the core of
the earth could be described as diabolic.
On the contrary, that dubious honour has to be reserved for the
cosmic
plane of stellar super-unnature.
783. The 'fall' of solar subnature,
viz.
Satan,
from the cosmic plane of stellar super-unnature,
viz.
Jehovah,
was accordingly the revolt of primal divinity against primal devility, and the beginnings, in consequence, of
God.
784. One ascends from primal divinity towards supreme
divinity, the supreme being of the Holy Spirit of Heaven, along the
time-space
continuum of 'rising air'.
785. One descends from primal devility
towards supreme devility, the supreme
doing of the
Holy Soul of Hell, along the space-time continuum of 'falling fire'.
786. To abandon sequential time for spaced space is
akin to abandoning the sun for Saturn, ascending from divine sensuality
to
divine sensibility, the primal being of the ears to the supreme being
of the
lungs.
787. To abandon spatial space for repetitive time is
akin to abandoning the cosmos (or central star of the Galaxy) for
Venus,
descending from diabolic sensuality to diabolic sensibility, the primal
doing
of the eyes to the supreme doing of the heart.
788. Likewise, to abandon volumetric volume for
massed mass is akin to abandoning the moon for the purgatorial
(oceanic) aspect
of the world, descending from feminine sensuality to feminine
sensibility, the
primal giving of the tongue to the supreme giving of the womb.
789. To abandon massive mass for voluminous volume
is akin to abandoning the earthy (terrestrial) aspect of the world for
Mars,
ascending from masculine sensuality to masculine sensibility, the
primal taking
of the phallus to the supreme taking of the brain.
790. One descends from primal femininity to supreme
femininity, the supreme giving of the Holy Id of Purgatory, along the
volume-mass continuum of 'falling water'.
791. One ascends from primal masculinity to supreme
masculinity, the supreme taking of the Holy Mind of the Earth, along
the
mass-volume continuum of 'rising vegetation'.
792. Primal masculinity may be equivalent to the
Antichrist and supreme masculinity to Christ, but the former is no more
the
Devil than the latter God.
793. Whereas primal masculinity, centred in the
phallus, epitomizes the 'vicious man', supreme masculinity, centred in
the
brain, epitomizes the 'virtuous man'.
794. It is just as easy, or difficult, to ascend,
through conversion, to God ... from the standpoint of primal
masculinity as from
the standpoint of supreme masculinity, the only difference being that
the
former ascends to primal divinity, while the latter ascends to supreme
divinity.
795. Thus the anti-man becomes, through conversion,
a subman, whose divinity, being divergent,
is
vicious, whereas the pro-man becomes, through conversion, a superman,
whose
divinity, being convergent, is virtuous.
796. The only way the
vicious man can avoid ascending into vicious divinity is to evolve,
through
deliverance, into supreme masculinity, abandoning the Antichrist for
Christ.
797. For sensuality is drawn to sensuality no less
than sensibility to sensibility, and unless one is delivered from
sensuality to
sensibility, divergence to convergence, there is no way that one can
expect to progress
to its divine counterpart.
798. To be delivered or to
deliver oneself from sensuality to sensibility, one must be able and
mature
enough to prefer the latter.
799. This applies as much to the objective axes of
fire and water as to the subjective axes of vegetation and air.
800. It is because the objective axes are
devolutionary, or of 'falling' elements/elementinos,
that
conversion
from one to the other tends to be from fire to water rather
than vice versa.
