501. More comprehensively within each axis, from the photon elemental particles of the alpha-most impersonal devility to the photino elemental wavicles of the alpha-least impersonal devility via the photon molecular particles of the alpha-more (relative to most) impersonal devility and the photino molecular particles of the alpha-less (relative to least) impersonal devility.

 

502. From the proton elemental particles of the omega-least impersonal divinity to the protino elemental particles of the omega-most impersonal divinity via the proton molecular particles of the omega-less (relative to least) impersonal divinity and the protino molecular particles of the omega-more (relative to most) impersonal divinity.

 

503. From the electron elemental particles of the alpha-most impersonal femininity to the electrino elemental particles of the alpha-least impersonal femininity via the electron molecular particles of the alpha-more (relative to most) impersonal femininity and the electrino molecular particles of the alpha-less (relative to least) impersonal femininity.

 

504. From the neutron elemental particles of the omega-least impersonal masculinity to the neutrino elemental particles of the omega-most impersonal masculinity via the neutron molecular particles of the omega-less (relative to least) impersonal masculinity and the neutrino molecular particles of the omega-more (relative to most) impersonal masculinity.

 

505. From the wavicle elemental photons of the alpha-most personal devility to the wavicle elemental photinos of the alpha-least personal devility via the wavicle molecular photons of the alpha-more (relative to most) personal devility and the wavicle molecular photinos of the alpha-less (relative to least) personal devility.

 

506. From the wavicle elemental protons of the omega-least personal divinity to the wavicle elemental protinos of the omega-most personal divinity via the wavicle molecular protons of the omega-less (relative to least) personal divinity and the wavicle molecular protinos of the omega-more (relative to most) personal divinity.

 

507. From the wavicle elemental electrons of the alpha-most personal femininity to the wavicle elemental electrinos of the alpha-least personal femininity via the wavicle molecular electrons of the alpha-more (relative to most) personal femininity and the wavicle molecular electrinos of the alpha-less (relative to least) personal femininity.

 

508. From the wavicle elemental neutrons of the omega-least personal masculinity to the wavicle elemental neutrinos of the omega-most personal masculinity via the wavicle molecular neutrons of the omega-less (relative to least) personal masculinity and the wavicle molecular neutrinos of the omega-more (relative to most) personal masculinity.

 

509. Not civilization riding high at nature's expense, backed by (culture-excluding) barbarism, but nature riding high at civilization's expense, fronted by (barbarism-excluding) culture.

 

510. Such is the essence of the Social Transcendentalist revolution that, centred in the Gaelic peoples, must roll back the damage done to traditional Gaelic culture by English civilization/British barbarism, in order that the Gaelic peoples may be liberated from centuries of alien rule and join together in the development, through religious sovereignty, of 'Kingdom Come' - which, in the effective guise of a Centrist Federation, or Federation of Social Transcendentalist Centres, would be the reverse of the United Kingdom.

 

511. Thus I foresee a time when instead of the United Kingdom of Great Britain and Northern Ireland, with the Republic of Ireland effectively 'beyond the pale' of what is fundamentally a 'Kingdom of Hell', there will be a Centrist federation of Ireland, Scotland, and Wales, with England (or, at any rate, the greater part thereof) 'beneath the pale' of what will be a 'Kingdom of Heaven'.

 

512. This Centrist Federation would give the Gaelic peoples security from the threat of resurgent English domination, and permit the development of Superchristian culture to go ahead unfettered by British barbarism.

 

513. Gaelic would be the first language of the respective countries of this projected Union of Social Transcendentalist Centres, since the development of culture requires a cultural tongue if it is to be genuine and not merely an adjunct to civilization.

 

514. Civilization, such as the English inflicted upon the Gaelic peoples, can only be retained in a dominant position if it is backed up by the barbarity of militarism, since the feminine cannot, by itself, subdue the masculine and constrain it to a subordinate status unless backed-up by diabolism, fire behind water, and a scorched earth is accordingly trodden underfoot.

 

515. Such is the method by which, first the English and then the British, water leading to fire, set about the conquest and subjugation of Ireland, with disastrous consequences not only for culture but nature too, since the unnatural manner in which nature is subordinated to civilization results in the natural being twisted away from its proper relationship with culture and rendered perversely accountable to the twin evils of civilization and barbarism, punishment and crime, feminine and diabolic raining down water and fire upon the masculine earth, which recoils from the divine air and the possibility of graceful redemption of sin that this latter holds out to it.

 

516. It is my belief and hope that Eire will be the base from which the mainstream struggle with the twin evils of English civilization and British barbarism will be conducted, given the political independence of the Irish Republic from the United Kingdom.

 

517. Irishmen, whatever side of the current border, will have to ask themselves whether they are first and foremost Irish or British, Celtic or Saxon, and whether they can live, in consequence, with the hegemony of civilization over nature at the expense of culture or, on the contrary, find such a situation both ethnically and morally unacceptable.

 

518. There would not be half as many soldiers in the North of Ireland were the English not determined to protect this false hegemony (of civilization over nature) from the very real threat posed by Irish nationalism and its corollary of Gaelic culture.

 

519. As a Social Transcendentalist, I am not, however, specifically on the side of Catholics against Protestants or of Protestants against Catholics, but solely on the side of the transmutation and transcendence of both Catholic (Irish and Roman) and Protestant (Anglican and Puritan) traditions in relation to my projected triadic Beyond.

 

520. I believe that the majority of Protestants have just as much entitlement to this triadic Beyond as their Catholic counterparts, but that they will have to democratically decide between themselves whether to remain under the domination of hard-line loyalists or to reject such a dominion in the interests of both ethnic and moral progress.

 

521. There is only really one rogue in Northern Ireland, and this, despite its criminal nature and ideological irrelevance, is not Republicanism, nor even the presence of the British Army, but hard-line loyalism of the Orange/Dissenter persuasion whose fundamentalist intransigence is the principal reason why Ireland is currently divided, and why Catholic, not to mention Gaelic, culture is effectively put 'beyond the pale' of what happens to be a sorry testimony to the barbarous legacy of British imperialism.

 

522. An Ireland united under Social Transcendentalism, with religious sovereignty for humanists, nonconformists, and transcendentalists of a post-Christian, and thus Superchristian ilk, would have no place for the barbarism of hard-line Orangemen, whose Dissenter dissension is a mark of their ungodly will.

 

523. Dissenters who converted to (presumably) Puritanism ... would not incur the judgemental penalty of being 'beneath the pale', in the event of a majority mandate for Irish unity based on the culturally-ascendant principles of religious sovereignty, but would, as Puritans, be entitled to take their place in the nonconformist tier of the triadic Beyond.

 

524. I would not personally wish to acquire Northern Ireland through violence, since that would be no way to advance what I believe to be an ultimate religious framework, and, besides, Social Transcendentalism can have no interest in territorial acquisitions per se, as though that was what really mattered.  But I am quietly confident that the British Army could and would, in the event of loyalist intransigence, be prepared to remove to permanent exile those Orangemen whose continued irrational opposition to Irish unity on the most honourable of bases, i.e. in relation to religious sovereignty, was an obstacle to the attainment of lasting peace not only in Ireland, but throughout the British Isles as a whole.

 

525. I say this from the sure knowledge that the solution to Ireland's divided predicament can only be achieved on the basis of co-operation with a Britain moving towards devolution/disestablishment of, in particular, Scotland and Wales, with the prospect of a Centrist Federation waiting in the wings, a federation to which people of all religious traditions can be reconciled in the light of its cultural applicability to countries with which Ireland has close ancestral ties.

 

526. By a converse token, I do not foresee much prospect of meaningful devolution/disestablishment for Scotland and Wales except in relation to the development, further down the line, of federal unity with Ireland, since devolution from Britain is only meaningful, it seems to me, in relation to a return, on a much superior basis than hitherto, to Gaelic culture, which is something common to all these countries.

 

527. Even England might eventually be in a position to embrace culture in the Social Transcendentalist framework of the triadic Beyond, but not before radical changes had come to pass, including realization of the considerable potential for racial transmutation which currently exists in such abundance.

 

528. Yet that, I believe, would happen in relation to the wider framework of the European Union, not in relation to the Centrist federation of Ireland, Scotland, and Wales principally, which would continue to function within the EU.

 

529. Because the distinction between noumenal and phenomenal planes is of upper class and lower class (not to mention upper case and lower case distinctions between, for instance, God and the Devil on the one hand, and man and woman on the other), it is also, in no small measure, one in which slimness or thinness is contrasted with plumpness or fatness, as we distinguish those who are biased towards time and/or space from their lower-class counterparts down below in volume and/or mass.

 

530. Thus it can be contended that whereas upper-class people are generally slim, their lower-class counterparts are if not fat then certainly more likely to be plump, as befitting their more phenomenal physical constitutions in volume and mass, constitutions less ethereal than corporeal.

 

531. When we distinguish, within the noumenal planes of space and time, females from males, the females, corresponding to ladies, are either superfeminine in spatial space or subfeminine in repetitive time, whereas the males, corresponding to gentlemen, are either submasculine in sequential time or supermasculine in spaced space.

 

532. When we distinguish, within the phenomenal planes of volume and mass, females from males, the females, corresponding to women, are either sensually feminine in volumetric volume or sensibly feminine in massed mass, whereas the males, corresponding to men, are either sensually masculine in massive mass or sensibly masculine in voluminous volume.

 

533. Thus we may infer that while slimness in a female is more likely to correlate with a space-time bias than a volume-mass one, slimness in a male is more likely, by contrast, to correlate with an orientation towards time-space than towards mass-volume.

 

534. Thus while slimness for a female is indicative of a diabolic bias within the metachemical (fiery) axis of space-time, slimness for a male indicates a divine bias within the metaphysical (airy) axis of time-space.

 

535. Conversely, while plumpness for a female is indicative of a feminine bias within the chemical (watery) axis of volume-mass, plumpness for a male indicates a masculine bias within the physical (vegetative) axis of mass-volume.

 

536. Just as it is preferable, because less evil, to be of water than fire, of Purgatory than Hell, so it can only be preferable, from a female point of view, to be plump rather than thin, given the correlation of plumpness with volume-mass.

 

537. Conversely, just as it is preferable, because more good, to be of air than vegetation, of Heaven than Earth, so it can only be preferable, from a male standpoint, to be slim rather than plump, given the correlation of slimness with time-space.

 

538. Hence the upper-class female or, 'lady', is at a moral or, more correctly in relation to the objectivity of the contexts in question, immoral disadvantage compared to the lower-class female, while the upper-class male, or 'gentleman', is at a moral advantage, within the subjective options at issue here, to the lower-class male.

 

539. One could say that whereas the lower-class female, or woman, signifies punishment over crime in her femininity, the lower-class male, or man, signifies sin over grace in his masculinity.

 

540. Thus whilst it might be demonstrably more advantageous to be a lower-class female than an upper-class one, a plump woman than a thin lady, it would not be demonstrably more advantageous to be a lower-class male than an upper-class one, a plump man than a thin gentleman.

 

541. I can conceive of a society or ideology that sought to free mankind from the rule, effective or otherwise, of upper-class females, but it would be a somewhat foolish type of society or ideology that sought to deprive mankind of the leadership, where applicable, of upper-class males, particularly those gentlemen whose spirituality would qualify them for association with supermen.

 

542. Supermen, remember, can only flourish on the shoulders of men, while men can only flourish on the backs of women, who would stand lowest in the hierarchy of Superchristian life - civility as the foundation of nature and culture.

 

543. This is contrary to hierarchies rooted in the Superheathen, in which men stand below women and women below superwomen, whose barbarous rule subordinates nature and civility to itself.

 

544. The triadic Beyond of Social Transcendentalism would have the upper-class leadership of heavenly Transcendentalists at the apex of a hierarchy in which the lower classes were split between masculine nonconformism and feminine humanism, volume and mass taking their rightful places beneath space.

 

545. I have a slinking suspicion, though nothing more at present, that the neutron/neutrino atomicity which I habitually ascribe to men in their respective naturalist roles ... duly becomes transmuted in a more positive, and hence subjective, manner when religious nonconformism enters into account, and that such a transmutation is in respect of positrons/positrinos in primacy and supremacy and/or sensuality and sensibility.

 

546. Hence it could be that the turned-on Christian male is more positrino (in sensibility) than neutrino, and thus less disposed to accommodate the objective impositions of women than would otherwise be the case.

 

547. To move from a constrained and twisted nature in neutrons/neutrinos to a freed and straightened-out nature in positrons/positrinos, changing the neutral 'X' of the 'XY' chromosomal pattern for the subjective 'X' that leads, in due transcendentalist course, to the 'Y', viz. the protino of supermasculine grace.

 

548. Hence, unlike the neutron/neutrino male, adrift in a sort of masculine limbo, the positron/positrino male would be more independent of women and better able, in consequence, to affirm the desirability, from a masculine standpoint, of proton/protino divinity for submasculine/supermasculine males.

 

549. Normally, a nature constrained and twisted by the twin evils (in objectivity) of civility and barbarity, femininity and devility, punishment and crime, will be isolated from contact with culture, viz. the 'Y' chromosome, and thus be pegged down, in neutron/neutrino neutrality, to the secular 'X' of subordinate acquiescence in whatever seductions follow from either an electron/electrino or a photon/photino premise.

 

550. Only the positron/positrino 'X', it seems to me, would be subjective enough, in its positivity, to prefer cultural freedom in the 'Y' chromosome to natural slavery under the 'XX' chromosomal assaults of civility and barbarity, viz. the chemical objectivity of femininity and the metachemical objectivity of devility, upon its neutron/neutrino counterpart.

 

551. The positron/positrino male would indeed be 'born again', compared to his neutron/neutrino counterpart ... in what would be a secular acquiescence in the dominion, through watery realism and fiery materialism, of evil.

 

552. Peace is no more the goal of evolution than stillness.  Peace is merely the absence of war, while stillness is simply the absence of dance.

 

553. One should not think in terms of the 'Peace that lies beyond all understanding', but, rather, in terms of the joy that stems from truth, the truth of the ultimate dance.

 

554. The lungs are given to the ultimate dance in their breathing, and from this dance, this power of the ultimate Father, there follows the glory of the heavenly joy, the superconscious resolution of which is the Holy Spirit of Heaven.

 

555. From the power of the divine Father to the glory of the Holy Spirit of Heaven via the superego of the superman, whose devotion to truth is his means to a sublime end.

 

556. With his supermind attuned to the lungs, the superman is the true 'Son of God' whose self-realization through self-affirmation leads to self-transcendence, the superconscious eclipsing the superego of the superself in due heavenly course.

 

557. The power of the Father, the devotion of the Son, and the glory of the Holy Spirit within a transcendent Trinity which leads from truth to joy via knowledge, the ultimate self-knowledge of the superman.

 

558. Not therefore the peace that surpasses understanding, but, rather, the joy that surpasses an understanding attuned, through superegocentric loyalty towards the superself, to the ultimate dance - the dance of the lung-god with the air he breathes.

 

559. Not like those deluded fools who seek unity with the Universe, but as one of the truly wise who become one with the universal.

 

560. Nothing really defies the concept of mutual unity more than the Universe, which in its stellar brightness is overly divergent and objective, whereas nothing encourages the concept of mutual unity more than the universal, which in its airy lightness is overly convergent and subjective.

 

561. It makes more (immoral) sense for a female to be into the Universe, whether directly through optical contemplation or indirectly through astrology, than for a male, given its superfeminine basis in the light.

 

562. Every star has an anti-superego which reacts against the antiglory of the star, resulting in the flight of light.

 

563. Just as the attraction of the superego towards the superself, or lungs, results in the convergence of spirit upon spaced space, so the reaction of the anti-superego against the anti-superself, or eyes, results in the divergence of light through spatial space.

 

564. So complete is the distinction between the light and the spirit in the above antithesis ... that it is nothing less than the alpha and omega of space, the former super-unconscious and the latter superconscious.

 

565. If the future is not entirely different from the past, it won't be worth living in.

 

566. A future that is neither Catholic nor Protestant, republican nor parliamentary, Green nor Orange, but Social Transcendentalist in its Centrist insistence on the People's entitlement to religious sovereignty - that will be a future worth living in!

 

567. There will of course be Catholics who doubt the plausibility of Protestants - even Anglicans and Puritans - being able to accommodate themselves to the Superchristian radicalism of Social Transcendentalism in what I have elsewhere described as a triadic Beyond.

 

568. After all, isn't Protestantism pseudo-Christian in its effectively Heathen acquiescence in the sort of familial relationships that typify the inverted triangle of its Father-Mother-Son worldly integrities?

 

569. In contrast to the more properly Christian hierarchy in which the Holy Spirit and the Christ-Child Son stand subjectively apart from the Blessed Virgin, in a rejection of the World or, more correctly, its feminine and therefore purgatorial aspect.

 

570. Now if it would be difficult enough to reconcile this Christian triad to the Superchristian triad of the Social Transcendentalist Beyond, viz. the Mary Child of a stepped-down Virgin Mary, the Second-Coming Superchrist of a stepped-up Son, and the stepped-up Holy Ghost of the Holy Spirit of Heaven, how much more difficult must it be to reconcile the pseudo-Christian Mother and Son of Anglican and Puritan traditions to it!

 

571. Even assuming the majority of Protestants are willing to part company with the Father of Dissenter fundamentalism, and thus break with the sort of 'Protestant solidarity' in British nationality that has resolutely opposed - and logically from its own standpoint - any reconciliation with Catholic transcendentalism, it would still be difficult for them to reach an accommodation with anything so radical as a Superchristian triad.

 

572. Doubtless the doubters would have some grounds for scepticism, if not cynicism, in the face of such a radical proposal.  Yet, despite their theoretical objections, I do not myself believe that the majority of Catholics in Ireland or, for that matter, elsewhere ... are so Christian as to have no Heathen inclinations whatsoever, nor, conversely, can I believe that the majority of Irish Protestants are totally bereft of Christian leanings.

 

573. On the contrary, I firmly believe that the only way Catholic and Protestant traditions will be transcended ... is through the willingness of a majority of people on each side to put the past behind them and democratically elect to step into a Social Transcendentalist future on the basis of religious sovereignty and the right, in consequence, to antiself-realization and/or self-realization in relation to a new humanism, a new nonconformism, and a new transcendentalism.

 

574. Anglicans, Puritans, and Catholics can be reconciled to the same ideology, but they will have to turn away from their respective obstacles to such a reconciliation - Protestants from Dissenter parliamentarianism in hard-line Orange Loyalism, and Catholics from Sinn Fein republicanism in hard-line Green Nationalism, thereby abandoning the chief elements in their respective traditions which can only continue to keep them apart and ... divided.

 

575. The only alternative to this is too bleak to contemplate, and not only for the people of Northern Ireland, but those of the British Isles in general.  It is for the majority of people on these islands, this fractured and, in ethnic terms, schizophrenic archipelago, to make sure that such an alternative never comes to pass.  Then there will be long-term peace, and the day of the Centrist federation of Ireland, Scotland, and Wales may well be at hand!

 

                                   

LONDON 1996 (Revised 2008)

 

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