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-Saturnalian 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.