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.