CYCLE NINE
1. The Superchristian New Order referred to above would be beyond
anything Christian, including Orthodox and Celtic alternatives to the Roman
Catholic mode of Christianity that typifies official
2. One could argue, in very general terms, that
the watery approach of the New Purgatory amounted to a sort of Super-romanism; that the vegetative approach of the New Earth
amounted to a sort of Super-orthodoxy (Russian); and that the airy approach of
the New Heaven amounted to a sort of Super-radicalism. For the triadic structure of the Social
Transcendentalist Beyond would be more than just a new Romanism, since
traditionally this mode of Catholicism tends to reflect a Marian and, thus,
watery bias, in keeping with its Italian origins (whilst also deferring, to
some extent, to the rainy climate of Ireland).
3. Because Social Transcendentalism is syncretic, it should provide adequate watery sensibility
for those who, as Puritans, had been more partial to watery sensuality, viz. to
the tongue than to the womb, and therefore would profit from a sensible
alternative to their heathenistic traditions, such as
the bottom tier of our projected triadic Beyond should reflect in
pseudo-humanistic/quasi-nonconformist terms.
4. Likewise, the syncretism of Social
Transcendentalism should provide adequate vegetative sensibility for those who,
as Anglicans, had been more partial to vegetative sensuality, viz. to the
phallus than to the brain, and therefore would profit from a sensible
alternative to their pseudo-Christian traditions, such as the second tier of
our projected triadic Beyond should reflect in super-nonconformist terms.
5. Finally, because of the syncretic
nature of Social Transcendentalism, there should be adequate provision of airy
sensibility for those who, as Catholics, had been more partial to airy
sensuality, viz. to the ears than to the lungs, and therefore would profit from
a sensible alternative to their sub-transcendental traditions, such that the
third (and highest) tier of our projected triadic Beyond should reflect in
super-transcendental terms.
6. Of course, I am assuming that most Irish
Catholic males are effectively, if not literally, more partial to Celtic Church
airiness than to Roman Catholic wateriness, in keeping with the Celtic bias
towards idealism. Marianism
may have officially prevailed, but the best examples of Gaelic culture reflect,
I have argued, a more Celtic disposition that transcends the Italianate
parameters of the Roman Catholic Church - as, for example, with regard to Camogie, Gaelic Football, and Hurling, the latter of which,
being more idealistic, is unquestionably the highest.
7. But it is a highness
that could be identified, through cultural extrapolation, with a subsection of
Celtic-Church Radicalism, not to a
8. Such an idealistic integrity could just as
easily fit into the Social Transcendentalist top tier of our projected triadic
Beyond, except that, being super-transcendental, it would require indoor
transmutations of each game, in keeping with its sensible bias.
9. Likewise, Association Football could be
transmuted upwards, as Anglicans opted for the sensible alternative to the
flesh, thereby passing to the second tier of our projected triadic Beyond,
while, down below in the first or bottom tier, an indoor transmutation of Rugby
Union and/or League would allow Puritans to accommodate themselves to Social
Transcendentalism on necessarily sensible terms having more to do with water
than with either vegetation (second tier) or air (top tier).
10. Thus the triadic Beyond would not be a
structure extrapolated out from Celtic Catholicism, in which indoor versions of
Camogie, Gaelic Football, and Hurling were the sole
sporting commitments, but a structure that also allowed for transmutations of
Association Football and Rugby Union and/or League, in keeping with its
broadly-based extrapolation from Christian and, indeed, pseudo-Christian and
even heathenistic precedence.
11. Social Transcendentalism is not Roman
Catholicism or any other mode of Catholicism in a new and more radical
guise. It is a syncretic
religion that draws from a variety of traditions and seeks not only to
transmute them but to transcend them as the People are democratically led to
transcendentalism through the assumption of religious sovereignty and thereby
rendered deferential, either directly (above) or indirectly (below), to the leadership
of what is properly divine.
12. At the end of the day, there will be not just
a New Heaven of supermasculine idealists, but a New
Earth and a New Purgatory for the more pervasively masculine and feminine
elements below, each of whom will likewise have subsections relative to their
respective tiers which should allow, in addition to the representative
subsection, for 'quasi' manifestations of the prevailing bias of each of the
other tiers, thereby enabling at least some form of transcendentalism, nonconformism, and humanism to co-exist on any tier,
irrespective of the presiding element.
13. In such fashion, no tier will be deprived of
anything, and every tier will have some idea of what characterizes the
principal religious commitments of those tiers either above (if applicable) or
beneath (if applicable) their own.
14. Movement from one subsection to another, and
even from one tier to another, might also, in the course of time, prove
possible, subject, however, to mutual approval between the person seeking to
move and the subsection and/or tier to which he/she seeks admittance. There may also, in exceptional cases, be the
possibility of having to move from one subsection to another, or even from one
tier to another, due to misconduct or because of ethnic unsuitability.
15. It is to be assumed,
however, that, to begin with and for the foreseeable future, the bottom tier
would be peopled by persons of Puritan background, the middle tier by persons
of Anglican background, and the top tier by persons of Catholic background
(including Roman Catholic as well as
16. Frankly, all people are a mixture, in one
degree or another, of sensuality and sensibility, since one cannot have
sensuality without sensibility, or vice versa.
Some persons are more sensual than others in one way or another, and
other persons more sensible than others in one way or another, but no-one, not
even these days, would be entirely sensual or sensible.
17. To some extent, the ratio of sensuality to
sensibility or of sensibility to sensuality is a personal thing, having to do
with ancestry, gender, upbringing, intelligence, and so on, but there is also
an extent to which impersonal factors like climate and environment play a
significant role in determining the relationship of the one to the other.
18. I can conceive, broadly, of a paganistic external, or outdoor, age being one in which the
ratio of sensuality to sensibility favours (in 'once-born' terms) sensuality by
at least 3:1, while the subsequent ensuing of a Christian dualistic age,
balanced between external and internal, would suggest the likelihood of
sensuality and sensibility and/or sensibility and sensuality squaring up at
2:2. Finally, it seems to me that the supersession of such a dualistic age by a transcendental
internal, or indoor, age would alter the ratio of sensuality to sensibility or,
rather, of sensibility to sensuality (in fully 're-born' terms) to one of 3:1,
so that we had a situation the reverse of the pagan age of predominant
externality.
19. In such a transcendental age, one could expect
more sensibility than sensuality, since it would be reflective of the interiorization of civilization and signify the
culmination-point of human evolution, a culmination that could only portend
further modification of the ratio (though not its elimination), as post-human
criteria came increasingly to the fore in the course of 'millennial' progress.
