1000. From the alpha-most morality of primary evil being to the
alpha-least morality of secondary evil being via the alpha-more (relative to
most) morality of primary vicious being and the alpha-less (relative to least)
morality of secondary vicious being.
1001. From the omega-least morality of primary good being to the
omega-most morality of secondary good being via the omega-less (relative to
least) morality of primary virtuous being and the omega-more (relative to most)
morality of secondary virtuous being.
1002. From the alpha-most immorality of primary evil giving to the
alpha-least immorality of secondary evil giving via the alpha-more (relative to
most) immorality of primary vicious giving and the alpha-less (relative to
least) immorality of secondary vicious giving.
1003. From the omega-least immorality of primary good giving to the
omega-most immorality of secondary good giving via the omega-less (relative to
least) immorality of primary virtuous giving and the omega-more (relative to
most) immorality of secondary virtuous giving.
1004. From the alpha-most morality of primary evil taking to the
alpha-least morality of secondary evil taking via the alpha-more (relative to
most) morality of primary vicious taking and the alpha-less (relative to least)
morality of secondary vicious taking.
1005. From the omega-least morality of primary good taking to the
omega-most morality of secondary good taking via the omega-less (relative to
least) morality of primary virtuous taking and the omega-more (relative to
most) morality of secondary virtuous taking.
1006. A society which acknowledges barbarism as crime is a civilized
society, or one governed by feminine criteria.
1007. A society which acknowledges naturalism as sin is a cultural
society, or one led by divine criteria.
1008. Confession of sins, or natural indulgences, is a precondition of
getting back on level terms with God, since it indicates that the confessee is no mere philistine, completely indifferent if
not hostile to culture, but a cultural person anxious to atone for his sinful
shortcomings.
1009. Forgiveness of sins is the graceful counterpart to the punishment of
crime.
1010. Women are less disposed to grace than men not least of all because
they are obliged, and indeed required, as mothers, to punish their children in
due process of raising them.
1011. Women are neither constitutionally nor biologically disposed to
grace, nor, in a sense, are they exposed to sin to anything like the same
extent as men - largely because they are the objects of sin.
1012. Justice is a woman weighing crime and punishment in the scales of
judicial retribution.
1013. The figure holding a torch up to the sky is less a woman than a
devil (superwoman), who barbarously illuminates the cosmos.
1014. Just as grace is germane to a superior type of man, whether subman (in divine sensuality) or superman (in divine
sensibility), so crime is germane to an inferior type of woman, whether
superwoman (in diabolic sensuality) or subwoman (in
diabolic sensibility).
1015. The man who identifies with the Devil is unwittingly associating
himself with superfeminine and/or subfeminine
criteria, which are not only contrary to his gender as a man, but contrary to
his interests as one.
1016. Conversely, any woman who identifies with God is unwittingly
associating herself with submasculine and/or supermasculine criteria, which are not only contrary to her
gender as a woman, but contrary to her interests as one.
1017. The superman, who is God in the most virtuous way, is no more amoral
than the subman, who is God in the most vicious way.
1018. Both the subman and the superman are alike
moral, which is to say, subjective, positive, individual, etc.
1019. The subwoman, who is Devil in the most
virtuous way, is no more amoral than the superwoman, who is Devil in the most
vicious way.
1020. Both the subwoman and the superwoman are
immoral, which is to say, objective, negative, communal, etc.
1021. Amorality is to oscillate between immoral and moral alternatives,
whether in relation to the noumenal planes or, below
these, to the phenomenal planes, or indeed in relation to both planes.
1022. Both Limbo, as a compromise between Hell and Heaven, and the World,
as a compromise between Earth and Purgatory, are amoral realms, regions,
positions, situations.
1023. Sexually speaking, heterosexuality, as a compromise between male and
female, earth and purgatory, is amoral, whereas lesbianism, which is purely
female, and homosexuality, which is purely male, are respectively immoral and
moral sexual alternatives.
1024. The world turns on the basis of an amoral compromise between earth
and purgatory, or masculine and feminine elements.
1025. That which is moral sticks to its own subjective bent, whether with
regard to phenomenal or noumenal criteria.
1026. That which is immoral sticks to its own objective bent, whether with
regard to phenomenal or noumenal criteria.
1027. To rise, in noumenal morality, from aural
(phone) sex to intercourse with plastic inflatables,
as from subman to superman.
1028. To fall, in noumenal immorality, from
voyeurism to masturbation, as from superwoman to subwoman.
1029. To alternate between noumenal morality and
immorality is to be amoral, which is neither heavenly nor hellish, but akin to
a sexual limbo.
1030. Both fire and water, corresponding to hell and purgatory, are
primary elements, since rooted in particle objectivity.
1031. Both vegetation and air, corresponding to earth and heaven, are
secondary elements, since centred in wavicle
subjectivity.
1032. Likewise, devils (superwomen/subwomen) and
women are primary, whereas men and gods (submen/supermen)
are secondary.
1033. Science and politics are likewise primary disciplines, in contrast
to the secondary standings of economics and religion.
1034. The primary will predominate in a Superheathen/Heathen
age and/or society, whereas the secondary is more characteristic of Christian/Superchristian ages and/or societies.
1035. The primary corresponds to an original (once-born) curse, in
contrast to which the secondary is a reborn blessing.
1036. Hence the primary is in no way superior to the secondary, nor, for
that matter, is it inferior, like sin to grace with regard to order of moral
subjectivity, or crime to punishment with regard to order of immoral
objectivity, but simply contrary.
1037. Rejecting the primary is a precondition of achieving the secondary,
especially in the case of a male rejection of female seductions.
1038. Only he who rejects woman, who is primary, can achieve God, Who is
secondary, or, failing that, a more subjective understanding of himself as man.
1039. Being man, even unto Christ, is still sinful compared to the grace
of the 'Peace that surpasses all understanding', as the lungs surpass the
brain.
1040. Even prayer is sinful ... to the extent that it appertains to the
brain as the most subjective manifestation of Christian nonconformism.
1041. More sinful than prayer is Bible idolatry, whether in connection
with the New Testament, where it parallels the Son, or with the Old Testament,
where it parallels the Father or, more correctly, Jehovah (Whose nearest
equivalent to a Son is Satan, who fell from 'On High', meaning, in effect, the superdiabolic realm of superfeminine
primacy to the subdivine realm of submasculine
primacy, or, in plain cosmic parlance, from stellar to solar).
1042. The sin of Bible idolatry leads to a meek acquiescence, on the part
of the unthinking, in untruths and falsehoods, such as the ludicrous notion of
God preceding the Devil ... as Jehovah precedes Satan.
1043. To be delivered from sin unto grace is to reject Bible idolatry and
its exposure to falsehood.
1044. Only Social Transcendentalism can liberate the People, both
Christian and Jewish, from their respective Bibles, leading them, via a
democratically-expressed wish for religious sovereignty, into a more graceful
future.
1045. It is with the intention of liberating the People from falsehood
that I have written these Omega Maxims, in the hope that, one day, they
too will have the benefit of my truth and be able to join me in proclaiming it,
contemplatively or meditatively, to the Universe!
Omega Maxims & Maximum Omega PREVIEW
