101. The
form of the concrete primary element contrasts with the content of the abstract
secondary element.
102. More
comprehensively, the form of the apparent element and the concretion of the quantitative
element, corresponding to elemental and to molecular particles, contrast with
the content of the qualitative element and the abstraction of the essential
element, corresponding to molecular and to elemental wavicles.
103. To
concretize from appearance to quantity is the opposite of to abstract from
content to essence.
104. Science
always has to do, in greater or lesser degrees of appearance, with form,
whereas politics always has to do, in greater or lesser degrees of quantity,
with concretion.
105. Economics
always has to do, in greater or lesser degrees of quality, with content,
whereas religion always has to do, in greater of lesser degrees of essence,
with abstraction.
106. From the formal materialism of science to the concrete
realism of politics, but from the conceptual naturalism of economics to the
abstract idealism of religion.
107. The political quasi-realism, economic quasi-naturalism, and
religious quasi-idealism of Space-Time will be tempered by the formal
materialism of science.
108. The scientific quasi-materialism, economic quasi-naturalism,
and religious quasi-idealism of Volume-Mass will be tempered by the concrete
realism of politics.
109. The scientific quasi-materialism, political quasi-realism,
and religious quasi-idealism of Mass-Volume will be tempered by the conceptual
naturalism of economics.
110. The scientific quasi-materialism, political quasi-realism,
and economic quasi-naturalism of Time-Space will be tempered by the abstract
idealism of religion.
111. The
appearance of formal materialism is light.
112. The
quantity of concrete realism is water.
113. The
quality of conceptual naturalism is hardness.
114. The
essence of abstract idealism is lightness.
115. From the materialist materialism of elemental photon/photino particles to the quasi-idealist materialism of
elemental photon/photino wavicles
via the quasi-realist materialism of molecular photon/photino
particles and the quasi-naturalist materialism of molecular photon/photino wavicles within the metachemical axis of Space-Time.
116. From the quasi-materialist realism of elemental electron/electrino particles to the quasi-idealist realism of
elemental electron/electrino wavicles
via the realist realism of molecular electron/electrino
particles and the quasi-naturalist realism of molecular electron/electrino wavicles within the
chemical axis of Volume-Mass.
117. From the quasi-materialist naturalism of elemental
neutron/neutrino particles to the quasi-idealist naturalism of elemental
neutron/neutrino wavicles via the quasi-realist
naturalism of molecular neutron/neutrino particles and the naturalist
naturalism of molecular neutron/neutrino wavicles
within the physical axis of Mass-Volume.
118. From the quasi-materialist idealism of elemental proton/protino particles to the idealist idealism of elemental
proton/protino wavicles via
the quasi-realist idealism of molecular proton/protino
particles and the quasi-naturalist idealism of molecular proton/protino wavicles within the
metaphysical axis of Time-Space.
119. Chemical
science, corresponding to quasi-materialist realism, is once removed from the
materialist per se (metachemical) of science; physical science, corresponding
to quasi-materialist naturalism, is twice removed from the materialist per
se of science; and metaphysical science, corresponding to quasi-materialist
idealism, is thrice removed from the materialist per se of science.
120. Metachemical politics, corresponding to quasi-realist
materialism, is once removed from the realist per se (chemical) of politics; metaphysical
politics, corresponding to quasi-realist idealism, is twice removed from the
realist per se of politics; and physical politics, corresponding to
quasi-realist naturalism, is thrice removed from the realist per se of
politics.
121. Metaphysical
economics, corresponding to quasi-naturalist idealism, is once removed from the
naturalist per se (physical) of
economics; metachemical economics, corresponding to
quasi-naturalist materialism, is twice removed from the naturalist per se
of economics; and chemical economics, corresponding to quasi-naturalist
realism, is thrice removed from the naturalist per se of economics.
122. Physical
religion, corresponding to quasi-idealist naturalism, is once removed from the
idealist per se (metaphysical)
of religion; chemical religion, corresponding to quasi-idealist realism, is
twice removed from the idealist per se of religion; and metachemical religion, corresponding to quasi-idealist
materialism, is thrice removed from the idealist per se of religion.
123. From astronomy to fundamentalism via authoritarianism and
feudalism within the metachemical axis (diabolic) of
Space-Time.
124. From chemistry to humanism via parliamentarianism and
liberalism and/or socialism within the chemical axis (feminine) of Volume-Mass.
125. From physics to nonconformism via
republicanism and capitalism within the physical axis (masculine) of
Mass-Volume.
126. From ontology to transcendentalism via totalitarianism and
corporatism within the metaphysical axis (divine) of Time-Space.
127. Only
astronomy, parliamentarianism, capitalism, and transcendentalism, corresponding
to metachemical science, chemical politics, physical
economics, and metaphysical religion respectively, are germane to per se positions or standings within their
respective axes. All the rest correspond
to 'bovaryized' modes of science, politics,
economics, and religion which stand - and in the circumstances can only stand -
in subordinate relationships to their respective per se disciplines.
128. Science
is always apparent, even when 'bovaryized', and thus
contrasts with the essential nature of religion.
129. Politics
is always quantitative, even when 'bovaryized', and
thus contrasts with the qualitative nature of economics.
130. The
man who reduces everything to formal appearances is almost bound to deny the
'reality' of abstract essences, since such a man, a scientist, is by definition
a materialist.
131. Strictly
speaking, abstract essences do not possess a reality; they are idealistic, and
should only be conceived of in idealist terms.
Still, idealism is just as much a part of the overall equation of things
as realism or, for that matter, naturalism and materialism. You cannot live without idealism; for, in the
final analysis, air exists, and we need to breathe air in order to
survive. Even the scientist breathes
air, if unreflectively and without due consideration for its idealistic
significance on the plane of true, or genuine, religion.
132. Scientists
do more to pollute air, as a rule, than their religious counterparts.
133. By
true, or genuine, religion I, of course, mean transcendentalism, the idealistic
idealism that treats of the spirit in its relationship to that universal medium,
the air. Naturalist, realist, and
materialist forms of religion do not do this, since their principal elements
are respectively vegetation, water, and fire.
134. Naturalist
religion, being vegetative, has reference, through the brain, to the word; realist
religion, being watery, has reference, through the womb, to the child;
materialist religion, being fiery, has reference, through the heart, to the
soul, that seat of the emotions. Only
idealist religion, being airy, has reference, through the lungs, to the spirit.
135. Naturalist
religion is more generically known as nonconformism;
realist religion more generically known as humanism; materialist religion more
generically known as fundamentalism; and idealist religion more generically
known as transcendentalism.
136. All
the above types of religion, whether quasi-idealistic 'bovaryizations'
of their respective elements or (in the one case) not, are of the 're-born', or
internal varieties of religious observance, and contrast, in sensibility, with
the 'once born', external forms of religion which, though entitled to the same
generic descriptions, have less to do with either the brain, the womb, the
heart, or the lungs than with the phallus (focus of the flesh), the tongue, the
eyes, or the ears. For here, too, a
correlation with the elements is feasible - phallus with vegetation, tongue
with water, eyes with fire, and ears with air.
In fact, such 'once born' forms of religion have reference to the
elements rather than to their internal, or 're-born' counterparts,
the elementinos.
Thus they are cruder and more basic.
137. You
can no more have religion without economics, than politics without
science. For religion is an abstraction
from economics, as air from vegetation, and has reference, when true, to the
peace (more correctly dance) that surpasses understanding (meaning the
vegetative intellect, or word), which, unlike the essence of things, has a
qualitative correlation, the necessary conceptual precondition of anything
abstract.
138. Just
as the wise man rises from economics to religion, so the fool remains bogged
down in economic considerations and interests, to the exclusion of anything
idealistic. Yet there is a relationship,
all the same, between naturalism and idealism, vegetation and air, sin and
grace, and one cannot live exclusively in either realm even if, depending on
one's circumstances, one tends to predominantly favour one realm over the
other.
139. Strictly
speaking, folly and wisdom, having to do with sin and grace, are male attributes,
like masculinity and divinity, and contrast with what may be called the female
attributes of evil and good, which, like devility and
femininity, appertain to crime and punishment.
140. There
is therefore a sense in which males, if properly masculine and/or divine, are
beyond evil and good, whether in terms of sinful folly or, more completely,
graceful wisdom. For the male side of
life has less to do with evil and good than with folly and wisdom, which are
secondary to evil and good in much the same way that economics and religion are
secondary to science and politics, those particle-based primary disciplines
with a more specifically female origin in objectivity. In fact, we can in general terms describe
science as evil, politics as good, economics as foolish, and religion as wise,
bearing in mind the apparent/quantitative and qualitative/essential
distinctions, deducible to particle and wavicle
subdivisions of the basic elements and/or elementinos,
in both elemental and molecular modes.
141. A correlation
assuredly exists, therefore, between materialism, the elemental particle
element/elementino, and evil; between realism, the
molecular particle element/elementino, and good;
between naturalism, the molecular wavicle element/elementino, and folly; and between idealism, the elemental wavicle element/elementino, and
wisdom. Such a correlation or, rather,
series of correlations ... are equivalent to scientific, political, economic,
and religious distinctions, with diabolic, feminine, masculine and divine
implications, whether literally or with regard to their 'bovaryized'
manifestations.
142. If
evil and good are equivalent to crime and to punishment, the feminine figure
weighing punishment against crime in her scales of justice, then such terms have
no genuine applicability to economics and to religion, since they are
specifically female attributes whose objective origins, divisible between noumenal and phenomenal planes, reflect the struggle of
diabolic and feminine powers, as between fire and water. Evil and good are therefore terms which
should be reserved for science and politics, whether directly or
indirectly. Crime is evil and
punishment, the punishment of crime, alone good. Science is either evil or, if accountable to
politics, deals with and combats evil, whereas politics is either good, dealing
with the happiness of the greater number, or, if under the shadow of science,
effectively evil, serving to advance an evil cause. In such fashion, women are either evil or
good, not exactly one thing or the other, of course, but predominantly so, with
leanings towards crime or punishment, science or politics, appearance or
quantity, cruelty or justness (in combating evil), as the case may be. Broadly, the dress is symbolic of the one and
the skirt of the other, with due noumenal and
phenomenal objective implications respectively.
The woman wearing a dress is recognizably evil, compared to the one
garbed in a skirt. She is sartorially
closer to materialism than to realism.
She has not decided or, on such-and-such a particular occasion,
has not opted to descend from devility to femininity,
crime to punishment. She is fire rather
than water.
143. To
descend (fall) from the evil of materialism in Space-Time to the goodness of
realism in Volume-Mass, as from fire to water, but to ascend (rise) from the
folly of naturalism in Mass-Volume to the wisdom of idealism in Time-Space, as
from vegetation to air.
144. Just
as the woman who converts from evil to good tends to prefer the use of a skirt
to a dress, so the man who converts from folly to wisdom tends to prefer the
use of a (one-piece) zippersuit to trousers. She falls from noumenal
objectivity to phenomenal objectivity, while he rises from phenomenal
subjectivity to noumenal subjectivity.
145. It is
therefore unlikely that the wise man would be partial to trousers and/or jeans
at the expense of zippersuits, since trousers tend to
reflect the molecular relativity of masculinity, whereas zippersuits
more readily connote with the elemental absolutism of divinity.
146. When evil and good enter into religion, it is
on the basis of quasi-idealistic materialism, or fundamentalism, and
quasi-idealistic realism, or humanism. The former's approach to essence is via the elemental wavicle photon/photino of hotness,
while the latter's approach to essence is via the elemental wavicle
electron/electrino of coldness. The one is a fourth- and the other a
third-rate approach to essence.
147. Conversely,
on the male side of the gender divide folly and wisdom enter into religion on
the basis of quasi-idealistic naturalism, or nonconformism,
and idealistic idealism, or transcendentalism.
The former's approach to essence is via the
elemental wavicle neutron/neutrino of heaviness,
while the latter's approach to essence is via the elemental wavicle
proton/protino of lightness. The one is a second- and the other a
first-rate approach to essence, commensurate, as I have contended, with
religion per se.
148. The
'fool' is one who, being specifically masculine, allows water and/or fire to
rain down on him rather than 'turn his back' on it and achieve liberation
through the air. He is bogged down in
vegetation and consequently acquiescent in the female objectivity of evil and
good. As a man, he is not, of course,
intrinsically biased towards evil and good himself, but is only relatively
beyond them in relation to his folly, not absolutely beyond them in relation to
wisdom.
149. One
becomes wise not because of evil and good, but in spite of evil and good, since
the female aspect of things in noumenal and
phenomenal forms of objectivity does not directly encourage a man to become
wise but, rather, profits from his folly, which is to say, his ongoing
acquiescence in evil and good, diabolic and feminine, crime and punishment, etc.,
etc.
150. The wise man has turned away from folly, the folly of sin
and its acquiescence, by association, in crime and punishment, in order to
achieve grace. He was once a fool who
became disillusioned with his folly and, following Christ's example, turned
away from sin. He is not a family man
but, rather, closer to one who has turned away from woman in order to achieve,
via the Cross/Supercross, an accommodation with
God. The truly wise man, a superman, is
beyond the flesh, though not only with regard to the physical body but also
with regard to the brain, since 'the word' is the mode of folly which
corresponds to the understanding, to intellectual sin in nonconformist
'rebirth', and is thus a shortfall from that 'peace' which comes through the spirit
when once one acquiesces in the lungs and gives oneself up to the breath,
achieving, via the 'ultimate Father', the 'ultimate Holy Spirit'.
151. The
danger with and limitation of 'the Cross' as a symbol of fleshy denial ... is
that one may come to identify both the heart and the lungs with the (crucified)
body, rather than limit the latter to the flesh. In fact, one may even come to exaggerate the
importance of the brain in relation to the physical body, deeming it to be
apart from the flesh. Then
follows the spiritual error of taking 'the word' too seriously in relation to
religion, with consequences all-too-Christian in a literally nonconformist way.
152. No,
the heart is no-less fundamentally anterior to the physical body than the lungs
are transcendentally posterior to it, both alike appertaining to the noumenal planes of Time and Space in their diametrically
antithetical ways, the one as inner personal Devil and the other as inner
personal God. Obviously it is the lungs
rather than the heart which matters from a Superchristian,
or transcendentalist, standpoint, and so it is to the lungs that one must rise
if one is to achieve salvation from the world of fleshy relativity, including
that of the brain. Only those who have a
supermasculine capacity to be Superchristian
can expect to achieve this, and theirs is effectively the way of the Supercross.
153. Whereas
the Cross merely leads a man to realize his phenomenal self (brain) in relation
to 'the word', the Supercross will lead the superman
to realize his noumenal self (lungs) in relation to
the spirit, thus bringing him to God.
154. That
which is attuned to 'the word' is mind and phenomenal; that, by contrast, which
is attuned to the breath is spirit and noumenal. The spirit stands to the mind as superego to
ego, and in realization of the significance of the breath it passes beyond self
to identification with the universal spirit ... of the air. The mind, affiliated to the intellect, can
only become conscious; the spirit, attuned to the breath, becomes superconscious, and thus One with
the Holy Spirit of Heaven. The mind,
achieving consciousness through realization of 'the word', can only become One with the Holy Mind of (the) Earth. The Superchristian
superman is a 'Son of God' who rides the lungs to the essence of the
breath. The Christian man, by contrast,
is a 'Son of Man' who rides the brain to the essence of 'the word'. The former achieves lightness, the latter
heaviness. Spiritual
joy as opposed to intellectual pleasure.
Transcendentalist grace as against nonconformist sin. Wisdom rather than folly.
155. The
cruelty of evil, which is crime, stands apart from the justness of goodness,
which is punishment, pretty much as diabolic from feminine, the Devil from
woman, fire from water.
156. Fundamentally,
goodness is no more than an adroitness or appropriateness (cleverness,
smartness, etc.) with regard to dealing with evil, a turning of the hose, so to
speak, upon the fiery evil which threatens to barbarously sweep all before it
in its criminal preoccupation with cruelty.
The 'good' person, specifically when feminine, justly opposes crime with
punishment, thereby protecting civilization from the ravages of barbarism.
157. A
society that rejects the punishment of criminal behaviour is neither good nor
civilized, but may well be one that, if formerly civilized, has 'gone to the
dogs' of Hell, the Devil, barbarism, etc.
It is giving a free hand to the criminal.
158. The
stupidity of folly, which is sin, stands apart from the kindness of wisdom,
which is grace, pretty much as masculine from divine, man from God, vegetation
from air.
159. Wisdom
is really a kindness with regard to folly, a forgiveness of folly and its
preoccupation, through moral stupidity, with sin. The wise person, especially when supermasculine, seeks to redeem sin through grace, thereby
advancing culture at the expense of nature.
160. A
society that rejects the redemption of sinful behaviour is neither wise nor
cultural, but may well be one that, if formerly cultural, has 'gone to the
dogs' of the Earth, man, nature, etc. It
is giving free rein to the sinner.
161. Traditionally,
the sincere confession of sins has led, in all genuinely Christian societies,
to absolution and the redemptive wisdom of grace. The sinner has acknowledged his folly and
sought to atone for it through confession.
But he has returned, more often than not, to his folly and a renewed
commitment to sin. He has been adjudged
man, and man, being masculine, is prone to sin.
Such is the Christian norm, which, centred in masculine nonconformism, has its fulcrum, so to speak, in the
phenomenal realm of vegetation, commensurate with Mass-Volume, and not in the noumenal realm of air, commensurate with Time-Space. Hence sin has tended to overshadow grace, and
grace itself has not been achieved on anything like genuine terms, with
reference to sustained high-level meditation, but largely in relation to
absolution for sinful contrition. In
short, an intellectual grace, commensurate with the verbal forgiveness of sins
by priests, has tended to prevail, and such a cerebral grace, identifiable, in
Catholic terms, with the Holy Ghost, will easily succumb to the folly of
renewed sin in fleshy stupidity. Lacking
genuine spiritual authenticity the received grace of the Catholic penitent is
ever vulnerable to sinful folly, and folly it is, at the end of the day, that tends to prevail.
Hence man remains bogged down in sinful habits even as he seeks their
forgiveness through confession. The
masculine predominates over the divine (supermasculine),
and the stupidity of folly continues to characterize the average Christian
man's relationship to religion. Folly
and goodness, sin and punishment, stupidity and adroitness, masculine and
feminine, join hands to perpetuate the World, an amoral context of compromise
between fleshy Earth and watery Purgatory.
Such are the limitations of Christianity!
162. The Superchristian disposition to which, as a self-confessed
Social Transcendentalist, I subscribe, would not encourage such a mass-volume
perspective on man as Christianity has tended to do in its phenomenal
limitations, but would be determined, instead, to up-the-stakes, as it were,
from sin to grace by actually having an authentic commitment to grace in place
through meditation, thereby transcending the cerebral limitations which have
characterized the Christian commitment to grace through verbal absolution. Even the masculine level of Superchristianity in the second tier of my projected
triadic Beyond would be less sinful to the extent that its devotees would be
encouraged, as nonconformists, to participate in synthetic contemplation of the
truth through enhanced self-knowledge, passing from the Christian 'word' of New
Testament tradition to the Superchristian 'word' of,
presumably, disc presentation of my work via computers. The 'sinfulness' of such middle-level Superchristians would be much more informed by grace than
would otherwise have been possible, and the emphasis on sin which coloured
Christian thinking would no longer apply.
Besides, a post-worldly set-up like the triadic Beyond, commensurate
with 'Kingdom Come', would not be subject to the same amoral criteria as
applied to the World, where heterosexual compromise between the masculine and
feminine aspects of life was ever the mean.
On the contrary, the bottom two tiers of this triadic arrangement would
reflect, in their different ways, the salvation of men and women from the World
... of, amongst other things, heterosexual relationships ... to the Otherworld
... of post-heterosexuality, whether in terms of a bias for lesbianism below or
for homosexuality above, since once Purgatory and the Earth (in the religious
sense we are here adumbrating) are torn asunder, the World ceases to
meaningfully exist and the post-worldly structures of 'Kingdom Come' take its
place. This is already effectively the
case where lesbians and homosexuals are concerned, since they operate, to all
intents and purposes, on a post-worldly basis which intimates of 'Kingdom
Come'. Little wonder that they find
scant encouragement or understanding in the Church, rooted, as it is, in the
'increase-and-multiply' ethic of the paganistic Old
Testament!
163. Concerning
lesbians and homosexuals, I am of the opinion, after due philosophical deliberation,
that they are the sort of people who would feel more at ease within 'Kingdom
Come' than they do in the World (amoral society as presently constituted), and
that their place would accordingly be, as already suggested, in the bottom two
tiers of the triadic Beyond, lesbians, by and large, in the humanist tier and
homosexuals in the nonconformist one.
Thus I regard lesbians and homosexuals strictly within terms of Mass and
Volume, which confirms a phenomenal bias towards bodily sex. Sex is, fundamentally, a physical and
therefore effectively lower-class phenomenon, as germane not to Limbo (Hell and
Heaven) but to the World (Purgatory and the Earth). Thus even post-worldly sex, as we may call
lesbianism and homosexuality, is of a phenomenal status that could only be
relative to Volume and
164. However,
all this is of course relative to the individual's background or private life,
not to the context of meditative praxis as such. And the same of course applies to homosexuals
and lesbians down below, in the nonconformist and humanist tiers of our triadic
Beyond, whose various commitments to religious praxis would be conducted
independently of their sexual background or predilections. Gender separation is, in any case, of the
essence of 'Kingdom Come', and such an arrangement is simply more reflective of
post-worldly sexual relationships than of anything overly heterosexual, and
hence worldly. Heterosexuals would not,
of course, be excluded from the triadic Beyond, but they would probably find it
harder to live with than their lesbian or homosexual counterparts. Eventually, it is to be expected that
heterosexuality will die out, as artificial reproductive methods gradually
supersede natural reproduction, thereby enabling more and more people to become
ever-more post-worldly, and hence culturally
integrated into 'Kingdom Come'. You
cannot indefinitely sustain an amoral sexuality germane to the World in a
society which is no longer of the World but decidedly Otherworldly
in its religious aspirations.
Heterosexuality in such a society would be anachronistically at
loggerheads with the praxis of Social Transcendentalism.
165. When
one considers gender in relation to evil and good on the one hand, and in
relation to folly and wisdom on the other, it becomes obvious that the female
character of the former pair and the male character of the latter pair means
that any society in which evil and good tend to predominate over folly and
wisdom, even, in extreme cases, to the effective exclusion of the latter pair,
will be so female-dominated as to have effectively bent or twisted males, in
quasi-feminine and quasi-diabolic fashion, away from what is properly male
towards an accommodation with evil and good, whereas that society, by contrast,
in which folly and wisdom tend to preponderate ... will be so male-dominated
or, rather, biased ... as to have effectively bent females, in quasi-masculine
and quasi-divine fashion, away from what is properly female towards an
accommodation with folly and wisdom.
Hence the concept of 'bentness' cannot be
divorced from the extents to which gender is expected or made to compromise
with that which is more germane to the opposite sex than to the sex to which
one properly belongs. The 'bent male' is
effectively a female in his commitment to evil and/or good, while the 'bent female'
is effectively a male in her commitment to folly and/or wisdom. At least this is so to all intents and
purposes, even if, in reality, gender retains a certain ineluctable fixity or
immutability which remains 'true' to itself even as it is superficially, in
social terms, acquiescing in its opposite, with whatever detrimental
consequences. For, believe it or not,
there are detrimental consequences from being at
cross-purposes with one's gender, not least with regard to diminished
self-respect, tension, nervousness, aggravation, ambivalence, etc. In this respect, English males are usually at
a disadvantage to their Irish counterparts, since 'bentness'
is more characteristic of males in England and of females in Ireland, and one
need only listen to the voices of Englishmen to realize how pressurized English
males often are to conform to female-dominated criteria and acquiesce in evil
and good at the expense of folly and wisdom.
This, at any rate, is more so of English 'gentlemen' than of their
proletarian counterparts, many of whom would be more willing to identify with
folly ... in arguably Irish proletarian fashion.
166. If a
man is 'bent' from being too given to evil and good, crime and punishment, devility and femininity, at the expense of folly and
wisdom, then, by a converse token, a woman is 'bent' from being too given to
folly and wisdom, sin and grace, masculinity and divinity, at the expense of
evil and good. A society or country like
Britain in which, in due Heathen fashion, evil and good take precedence over
folly and wisdom ... will consequently have a large number of 'bent males' and
not a few domineering females. In fact,
the degree to which men are held in contempt by women in England ... would be
inconceivable on any but a Heathen basis, wherein the female elements in life
are granted considerable freedom to 'rule the roost' and dominate things male, constraining the
latter to a merely masculine acquiescence in their objective will. By contrast, a country like Eire in which,
traditionally, folly and wisdom take precedence over evil and good, will have a
large number of 'bent females' and not a few liberated (from the World) males
(including priests). In fact, the degree
to which women are if not held in contempt, then treated with moral caution and
suspicion in Eire ... would be inconceivable on any but a Christian basis,
wherein the male elements in life are given ecclesiastical encouragement to
develop at the expense of things female, constraining the latter to a merely
feminine acquiescence in their subjective will.
Hence whereas, in England, women are free to cultivate the diabolic
and/or feminine in Superheathen/Heathen terms, in
Eire, by contrast, they have traditionally been expected to defer to Christian
Otherworldliness and remain phenomenally subordinate to phenomenal and noumenal or, at any rate, quasi-noumenal
(given the absence of authentic grace) manifestations of masculine and divine
subjectivity, slotting in below men in suitably feminine terms. Without a shadow of a doubt, the latter
arrangement, although characterized by Christian limitations, is wiser and
therefore better for men. No man in his
right mind would sincerely wish to be dominated by women!
167. So we
may contrast, broadly and in general terms, the female-based structures that
tend to focus on evil and good with the male-centred structures that tend, by
contrast, to focus on folly and wisdom, deeming sin and grace to be of more
relevance (to males) than crime and punishment.
If the female-based structures tend to result, in due primary fashion,
in a bias towards autocracy and democracy, fire and water, then the
male-centred structures tend to result, in due secondary fashion, in a bias
towards bureaucracy and theocracy, vegetation and air. The one will have a parliamentary democracy
with a constitutional monarchy behind it, an evil accountable to the general
good, whereas the other will have a republican democracy with an infallible
papacy behind or, rather, beyond it. (Though, in point of fact, the Church is
torn between alpha and omega, theological mysticism and ideological gnosticism, the Behind and the Beyond, rather like the
Bible itself, divisible into two often conflicting testaments, and thus the
Church doesn't extend as far beyond secular power as would be the case were
there no adherence to cosmic-based divinity in the guise of Jehovah, and more
incentive, instead, for the cultivation of authentic grace - something that can
only happen in relation to 'Kingdom Come' and, consequently, following a democratically-engineered
transcendence of both Church and State by and through the Centre, as identified
by me with the context of religious sovereignty and the rights of the People to
civil, natural, and cultural modes of religious observance in a three-tier
structure, as already discussed.)
168. Be
that as it may, the distinction between these two types of society, broadly
identifiable with
169. If it
is just to punish the cruelty of crime, then it is kind to forgive the
stupidity of sin. The 'good woman' can
therefore be contrasted with the 'wise man', as one who is just rather than
kind.
170. Absolutely
antithetical to the kindness of the 'wise man' is the cruelty of the 'evil woman', while relatively antithetical to the stupidity of
the 'foolish man' is the justness of the 'good woman'.
171. Because both evil and goodness are objective
attributes, they are alike immoral, the former absolutely so ... in relation to
the noumenal axis of Space-Time, the latter
relatively so ... in relation to the phenomenal axis of Volume-Mass. Since
this is a distinction between devility and
femininity, we may categorize evil in terms of vicious immorality, but goodness
in terms of virtuous immorality, since the latter appertains to the redeemed
female whose will is to punish cruelty.
Goodness is not therefore commensurate with morality, but only with the
adroit directing of immorality towards a punishing end. The 'good woman' is virtuously immoral
(just).
172. Conversely,
because both folly and wisdom are subjective attributes, they are alike moral,
the former relatively so ... in relation to the phenomenal axis of Mass-Volume,
the latter absolutely so ... in relation to the noumenal
axis of Time-Space. Since this is a
distinction between masculinity and divinity, we may categorize folly in terms
of vicious morality and wisdom in terms of virtuous morality, since the latter
appertains to the redeemed male whose will is to avoid sin by cultivating
authentic grace. Yet the sinner, or
stupid male, is not immoral on account of his fleshy folly but simply viciously
moral, his subjectivity being rather more phenomenal than noumenal.
173. Consequently
we may contrast the fall from vicious immorality to virtuous immorality, evil
to goodness in females, with the rise from vicious morality to virtuous
morality, folly to wisdom in males. Crime
is viciously immoral (noumenally objective) and
punishment ... virtuously immoral (phenomenally objective), whereas sin is
viciously moral (phenomenally subjective) and grace ... virtuously moral (noumenally subjective).
Cruelty devolves to justness on the female side of the gender divide,
and stupidity evolves to kindness on the male side of the gender divide. There is nought crueller than the Devil or
kinder than God, the space-time and time-space extremes of noumenal
experience.
174. To
contrast the Devil's fear of punishment (from woman) with man's hope of
forgiveness (from God).
175. To
contrast woman's anger at cruelty (by the Devil) with God's sorrow at stupidity
(by man).
176. Man's
stupidity stands at a vicious disadvantage to woman's adroitness (in justly
combating evil) in the World, since a superficial or matter-of-fact appraisal
of the two attributes would suggest that it is better to be adroit than
stupid. And, for this reason, men are
usually annexed to the dominion of justness in its struggle with cruelty. But the sinful stupidity of men is still
moral compared or, rather, contrasted with the immorality of the punishing
adroitness of women, and on that account it can be redeemed through grace and
elevated, temporarily or otherwise, to the wisdom of virtuous morality, wherein
one is saved from Heathen enslavement through female bewitchment. However, only authentic grace can ultimately
free males from the threat posed to stupidity by feminine guile, since by
itself verbal absolution is insufficient to prevent them from sliding back into
stupidity and succumbing, willy-nilly, to the dominance of justice. This is why the Church, far from saving men
from the World, has been obliged to defer to it in defence of family values and
other such patently Heathen norms.
177. The stupidity of sinful folly is, in blunt elemental terms,
to opt for the flesh, in vegetative masculine will, and subsequently find that
one is under assault from water and fire to a degree which constrains one's
masculine integrity to female domination, effectively excluding the possibility
of airy grace. Such a folly, whilst
arguably tolerable at first, becomes increasingly onerous the more family
growth there is, since vegetation, viz. sex, shrinks under pressure of female
commitment to water and fire, viz. pregnancy and children.
178. Even
though the 'good woman' is esteemed above the 'evil woman', the former being
objectively phenomenal in Volume-Mass and the latter objectively noumenal in Space-Time, it is logical to consider the one a
second- and the other a first-rate female, since women are rooted in the devility of Space-Time.
179. Conversely,
because the 'wise man' is esteemed above the 'foolish man', the former being
subjectively noumenal in Time-Space and the latter
subjectively phenomenal in Mass-Volume, it is logical to consider the one a
first- and the other a second-rate male, since men are centred in the divinity
of Time-Space.
180. Men
who, because they become 'bent', can be effectively identified with goodness
and/or evil, are respectively third- and fourth-rate males, whose commitments
to quasi-feminine and quasi-diabolic norms preclude them from being
recognizably Christian.
181. Women
who, because they become 'bent', can be effectively identified with folly
and/or wisdom, are respectively third- and fourth-rate females, whose
commitments to quasi-masculine and quasi-divine norms preclude them from being
recognizably Heathen.
182. Thus it
can be seen that first- and fourth-rate females stand as far apart as is
commensurate with diabolic and divine or, at any rate, quasi-divine antitheses,
while first- and fourth-rate males likewise stand as far apart as is
commensurate with divine and diabolic or, rather, quasi-diabolic antitheses.
183. In England, one would not speak of political autocrats and
democrats in terms of the Evil and the Good but, rather, in terms of the Great
and the Good, the former likely to include peers and royals as against, in the
latter instance, elected representatives of the People.
184. In
Ireland, one would not speak of religious bureaucrats and theocrats in terms of
the Foolish and the Wise but, rather, in terms of the Faithful and the Wise or,
at any rate, the Cloth, the former likely to include the vast majority of
sinful church-goers and the latter their ministering clergy.
185. The
Great in Britain are no more truly evil in relation to unbridled autocracy than
the Cloth in Ireland are truly wise in relation to unbridled theocracy or,
rather, theosophy. Autocracy is
constitutionally held in check by parliament in the one case, while the Vatican
holds religion back from the possibility of theosophy in the other case, constraining
grace to the verbal absolution of 'the word' in due phenomenal terms. The former is an exercise of political good
upon evil, whereas the latter, paradoxically, transpires to being a
manifestation of religious evil which has the effect of thwarting the
development of wisdom to a point of authentic grace (through meditation).
186. The
Church, despite its professed commitment to wisdom, remains rooted in religious
evil, the evil of cosmic Godhead and the subservience, in consequence, of its
flock, the Faithful, to Old-Testament notions of divinity, the very thing which precludes true spirituality in meditative
independence of the Cosmos. People
trailing cassocks, those dress-like modes of attire with a superfeminine
basis, under pedimental roofs are not going to
encourage a break with cosmic Godhead when their power and privilege rests,
through the Old Testament, upon uncritical adherence to mystical
theocracy. For them and the pope in
particular, gnostical theosophy is simply 'beyond the
pale', an 'atheistic' rejection, through meditative self-will, of 'the Creator'
and other such primitive notions. Which
is why, ultimately, the People must be given the opportunity to decide for
themselves whether they want to remain enslaved to such a fundamentalist
conservatism or break free of it, under Messianic guidance, in due process of
judgemental deliverance, electing for religious sovereignty and the right, in
consequence, to spiritual self-determination in the triadic Beyond of 'Kingdom
Come'.
187. Social
Transcendentalism is the most ideologically evolved form of religion there has
ever been or is ever likely to be, the ideological culmination of a struggle to
free mankind from mystical theocracy ... that they may be introduced to gnostical theosophy and pass from alpha to omega, the
cosmic to the universal, the First Cause to the Last Effect. Thus Social Transcendentalism takes-up from
where the New Testament leaves off, and carries things from the Cross to the Supercross, from Christianity to Superchristianity,
the First Coming to the Second Coming. There is, in me, a sort of combination of
Marxian and Nietzschean ideas which are reconciled
through synthetic transmutation to the point of Social Transcendentalism. This ideology is neither communist nor
fascist but centrist, inextricably connected with ‘the Centre’ conceived as the
context of a religiously sovereign People, and what it offers is salvation from
the World and the prospect, in consequence, of millennial fulfilment in a
triadic Beyond. The theology of
theocracy has been replaced by the ideology of theosophy, which enjoins men, in
due transcendentalist fashion, to aspire towards, and in some cases literally
achieve, authentic grace, leaving the 'understanding' of 'the word' for the
'peace' that is its spiritual fulfilment.
I do not have an interest in theorizing about 'the Creator' or other
such primitive and fundamentally evil concepts of divinity. I am solely interested in the liberation of
mankind from the last vestiges of Creator-worship and in encouraging them to
give or take or be their respective selves, whichever self (or antiself in the case of women) happens
to be most relevant to the individual personally. Neither am I omega-pointing everybody into
ultimate divinity. I am allowing for
feminine and masculine shortfalls, in massed mass and voluminous volume, from
the supermasculinity of spaced space. But I am expecting those shortfalls to be
conditioned by ultimate divinity, and thus to reflect something of the
authentic grace that would be the superman's due. I am speaking, in due ideological fashion, of
the triadic Beyond, not of three Beyonds. And for this and other reasons I believe I am
the Messianic teacher who, having seen through the Church on effectively
Second-Coming terms, desires to establish the Centre in its place, the Superchristian context of religious sovereignty that would
allow, with its full-flowering, for the cultivation, through transcendental
meditation, of authentic grace, the joyful wisdom of the ultimate dance in
which the spirit and the universal spirit, the superconscious
and the breath of airy lightness, become one in the sublime glory of ultimate
Heaven.
188. To
contrast the free will of noumenal/phenomenal
objectivity with the natural determinism of phenomenal/noumenal
subjectivity, thereby distinguishing that which is female in Space-Time
(diabolic) and Volume-Mass (feminine) from that which is male in Mass-Volume
(masculine) and Time-Space (divine).
189. Free
will proceeds, in due objective fashion, from the diabolic and feminine aspects
of life in crime and punishment, whereas natural determinism adheres, in due
subjective fashion, to the masculine and divine aspects of life in sin and
grace.
190. There
is about free will a suggestion of fiery and/or watery elementalism,
which contrasts with the natural determinism of vegetative and/or airy elementalism - the former options respectively
super-unnatural and unnatural, but the latter options respectively natural and
supernatural.
191. Strictly
speaking, the exponent of free will, whether literally female or effectively so
in some quasi-feminine and/or quasi-diabolic 'bovaryization'
of maleness, is either a materialist or a realist, for whom evil and good are
the main reference-points in his or, rather, her relationship to life.
192. Likewise,
the adherent of natural determinism, whether literally male or effectively so
in some quasi-masculine and/or quasi-divine 'bovaryization'
of femaleness, is either a naturalist or an idealist, for whom folly and wisdom
are the main reference-points in his relationship to life.
193. Thus
it can be said, without equivocation, that females are more generally and even
genuinely partial to free will and males, by contrast, to natural determinism,
since the one is either Superheathen (if evil) or
Heathen (if good), whereas the other is either Christian (if foolish) or Superchristian (if wise).
194. Either
one is viciously or virtuously immoral, depending on the type of free will, but
immoral one remains whether in evil or goodness, crime or punishment, cruelty
or justness.
195. Either
one is viciously or virtuously moral, depending on the type of natural
determinism, but moral one remains whether in folly or wisdom, sin or grace,
stupidity or kindness.
196. Free will
can only be reconciled with natural determinism if it is limited to the
feminine context of goodness and obliged to take a subordinate position beneath
both the folly of natural determinism (sin) and the wisdom of supernatural
determinism (grace), thereby being confined to the humanist realm of massed
mass.
197. You cannot reconcile the Devil to God, noumenal objectivity to noumenal
subjectivity, evil to wisdom. The superfeminine
must be excluded from any context, society, country in which the supermasculine becomes paramount.
198. One
of the chief errors of Christianity has been to equate sin with evil and grace
with goodness, when, in point of fact, neither evil nor goodness have any
authentic relationship to religion. Hell
and thus, by implication, the Devil has been associated with the 'down below',
while Heaven and thus, by implication, God's association has been with the 'up
above', so that a false antithesis between evil and good was inferred which had
the well-nigh criminal effect of demeaning and denigrating the Earth, the
masculine, the vegetative, etc., while that which was genuinely evil tended to
be either overlooked or, worse still, conveniently subsumed within the general
scope of cosmic Godhead where, not altogether surprisingly, it was associated
with divinity, and hence moral goodness!
As I hope to have demonstrated, however, the 'down below' of the Earth,
man, nature, etc., is anything but evil, while the 'up above' of Heaven, God, supernature, etc., is anything but
good. These contexts, conforming to
economic and religious per se
manifestations of morality respectively, are germane to folly and
wisdom, and thus have reference solely to man and God, not to the Devil and
God.
199. Thus
it is as illogical and criminally irresponsible to equate sin with evil as to
equate grace with goodness, bearing in mind their association, in lower and
higher modes of morality, with folly and wisdom. The Devil presides not over sin but over
crime, not over folly but over evil, and evil has as much to do with the Earth
as folly with Hell! Conforming, by
contrast, to scientific and political per se manifestations of immorality respectively, evil and
goodness have reference solely to the Devil and woman, to Hell and Purgatory,
to crime and punishment, and it is therefore manifestly subversive of the
Church to have allowed these female terms to invade religion, and to have done
so, moreover, on the basis of undermining and discrediting the phenomenally
subjective realm of natural determinism from a base so obviously rooted, in due
theological fashion, in free will.
200. Conceived
in terms of free will, freedom is a threat to the binding to self of natural
determinism, since the more emphasis there is on free will in any given
society, the less respect there can be for natural determinism, and thus for
that subjective adherence to self which is ever characteristic of
morality. Hence societies rooted in evil
and good, crime and punishment, will have a preference
for free will at the expense of natural determinism, esteeming freedom (in
vicious and virtuous immorality) above binding (to vicious and virtuous
morality).
