CYCLE TWENTY-TWO
1. I wrote in the above cycle that theism is
commensurate with the worship of the Devil as God, of space-time metachemistry, but, in actuality, polytheism would be more
indicative of that, bearing in mind the cosmic basis of stellar primacy.
2. Things proceed, it seems to me, from the
fieriness of polytheism to the wateriness of monotheism, from whence the vegetativeness of pantheism and the airiness of atheism
duly come to pass.
3. Hence there is a case for claiming that
space-time metachemistry is fundamentally
polytheistic in its stellar basis in the Cosmos, the sort of basis to which the
United States of America defers, via the 'stars and stripes' of its national
flag, and which obviously conditions America towards a sympathy for, if not
active empathy with, polytheistic criteria.
4. Nevertheless monotheism can also be - and in
the Jewish case patently is - based in the stellar plane, except that it will
have reference, willy-nilly, to a particular star, like the central star of the
Galaxy, as opposed to stars in general, in whatever galaxy in the Universe as a
whole.
5. The latter, I would argue, is more Hindu than
Judaic, but Judaism is still implicated in the stellar plane through Jehovah,
despite the change of focus, one might say, from stellar to solar, overall,
which characterizes its Davidian reform and more
general penchant for Satan.
6. The concept of angels has reference to the
stellar plane as 'First Mover' and to the solar plane as 'Fall Guy' for
diabolic denigration and subversion.
Angels are metachemical or metaphysical, not
chemical or physical ... as germane to the phenomenal planes of Volume and Mass
'down below'.
7. Endeavours to bring the Devil, or the concept
thereof, 'down to earth' only result in the subversion and undermining of the
earth's integrity. It does nothing to
clarify the distinction, necessarily noumenal,
between Devil and God, or to address the God-over-Devil delusion which
adherence to the stellar plane fosters, to the detriment of religion and
cultural enlightenment generally.
8. For a monotheistic 'God' whose origins are
patently antecedent, as 'Creator of the Universe', etc., to the solar plane
will continue to subvert religion from a theistic, and hence pseudo-religious,
point of view. 'He' still corresponds to
the superfeminine, and thus to metachemical
primacy.
9. All that is submasculine
will simply come under the rubric of 'Fallen Angel', to be dismissed as a
diabolical irrelevance or temptation which it were better for the 'God fearing'
to avoid.
10. Whether most male Jews do in fact avoid
identifying with the solar plane of submasculine/subnatural
revolt ... is a moot point, in view of their gender bias towards
metaphysics. But, officially, the 'Jehovahesque line' prevails, and culture remains under
barbarous constraints. It is a culture
that is obliged to 'look up' to the stellar plane, wherein the First Mover has
her metachemical throne. Ears are subordinate to eyes.
11. Be that as it may, theism will always fall
back on some Creator, whether cosmic and/or stellar, lunar, or terrestrial, and
we get polytheistic, monotheistic, and pantheistic distinctions in
consequence. That which has been
regarded as diabolic, nay, the very Devil, viz. the Satanic 'Fallen Angel', is
if not beyond, then at any rate beneath, the pale, since against theism in his
revolt from the 'Heavenly Father', the First Mover, and effective descent into
the solar plane. If he is not
polytheistic (as pertaining to the Cosmos in general), then he must be
pantheistic or, rather, atheistic, since atheism is against theism, whereas
pantheism is just another form of theism, one in which mundane nature is
identified with Creation, or the concept of Creator.
12. Hence Satan, the angelic 'Fall Guy' for
diabolic denigration, is negatively regarded as atheistic, since not a part of
what would be officially regarded as 'Divine Creation', but a rebel and outcast
who symbolizes that which has turned its back on the superfeminine
plane in pursuit of submasculine ends, ends which can
only be metaphysical vis-à-vis the metachemical
Beginning.
13. We are coming, at last,
to some prototype for, if not crude manifestation of, air (gas) as opposed to
fire, of idealism as against materialism. We are coming, believe it or not, to deism, and
thus to the time-space subjectivity of an axis which rises, or has the capacity
to rise, from the Sun to Saturn in impersonal terms, and from the ears to the
lungs in personal terms; an axis in which air is the element of religious
observance, whether in connection with the outer context of untransvaluated/once-born
metaphysics or, more desirably, with the inner context of transvaluated/re-born
metaphysics.
14. This is deism, and a Deist will appear
atheistic from a theistic point of view, even though he has a commitment of his
own which is no mere rejection of theism, but an alternative and more genuinely
religious attitude than it.
15. This man or, more correctly, divine male ...
can evolve from submasculine to supermasculine,
from subman to superman, subconscious to superconscious, subnature to supernature, and thus achieve the profoundest metaphysical
fulfilment possible to human beings.
16. This male is alone a true human being, at
least in terms of outer or inner positive metaphysical experience (their
negative counterparts having more to do with falsehood than with truth). For his element is being, which is ideal.
17. The will to be
is what characterizes idealism, and the Idealist, who is a Deist, has only one
concept of God: a true one.
18. He rejects the beautiful delusion of
polytheism, the strong delusion (the Almighty) of monotheism, and the
knowledgeable delusion of pantheism ... for the One Truth of Deism. He alone is a 'Son of God'.
19. Hence, in truth, theism, theocracy, theosophy,
and other variations on a pseudo-religious theme, can have no place in the
religious life of the Deist. He
understands what deity is, and it is intimately connected with deism.
20. Other concepts of God leave him unmoved, for
they are either diabolical and thrice removed from deistic transcendentalism in
what amounts to a polytheistic fundamentalism; feminine and twice removed from
deistic transcendentalism in what amounts to a monotheistic humanism; or
masculine and once removed from deistic transcendentalism in what amounts to a
pantheistic nonconformism.
21. Those other concepts of God are not germane to
metaphysical idealism but either to metachemical
materialism, chemical realism, or physical naturalism, and thus they are not
truly germane to religion but, rather, to quasi-religious forms of science,
politics, and economics, as pertinent to fire, water, and vegetation.
22. Only with air does religion ‘come clean’, God
and Heaven coming as the last/end of things rather than the first/beginning of
them, or as some phenomenal extrapolation thereof.
23. But how many people
are capable of true religion, of deism, transcendentalism, idealism: call it by
what name you like? Ethnic
generalizations aside, only a minority overall: for the masses will remain beholden
to the delusional religions of water and vegetation, whilst another minority
will favour fire.
24. Where there is the will to do, there is
only polytheism: the polytheism of stars-to-Venus impersonally, and of
eyes-to-heart personally.
25. Where there is the will to give, there
is only monotheism: the monotheism of moon-to-oceans impersonally, and of
tongue-to-womb personally.
26. Where there is the will to take, there
is only pantheism: the pantheism of terrestrial-to-Mars impersonally, and of phallus-to-brain
personally.
27. Where there is the will to be, there is
only deism: the deism of Sun-to-Saturn impersonally, and of ears-to-lungs
personally.
28. And the Deist, being
truly religious, is atheistic vis-à-vis the pseudo-religions of soul, of the
id, and of the mind, since, centred in air, his alone is a religion of spirit.
29. Even the spatial space
of space-time objectivity is not spirit, or air, but soul on the plane of
Space. It is the outer-evil form
of soul as against the inner-evil form of soul in repetitive time, the superfeminine soul of stellar/optical metachemistry.
30. Even the volumetric volume of volume-mass
objectivity is not mind, or vegetation, but id (instinctual will) on the plane
of Volume. It is the outer-good form of
id as against the inner-good form of id in massed mass, the outer feminine id
of lunar/spoken chemistry.
31. Even the massed mass of mass-volume
subjectivity is not id, or water, but mind (carnal knowledge) on the plane of
32. Even the sequential time of time-space
subjectivity is not soul, or fire, but spirit on the plane of Time. It is the outer-wise form of spirit as
against the inner-wise form of spirit in spaced space, the submasculine
spirit of solar/aural metaphysics.
33. Granted that each of the above axes can be
negative or positive in both outer and inner contexts, we have to distinguish
the negative polytheism of ugliness/hatred from the positive polytheism of
beauty/love in relation to space-time objectivity, the former primary in
particle predominance and the latter secondary in wavicle
preponderance.
34. Likewise, we have to distinguish the negative
monotheism of weakness/humility from the positive monotheism of strength/pride
in relation to volume-mass objectivity, the former primary in particle
predominance and the latter secondary in wavicle
preponderance.
35. Similarly, if conversely, we have to
distinguish the negative pantheism of ignorance/pain from the positive
pantheism of knowledge/pleasure in relation to mass-volume subjectivity, the
former secondary in particle predominance and the latter primary in wavicle preponderance.
36. Finally, we have to distinguish the negative
deism of falsity/woe from the positive deism of truth/joy in relation to
time-space subjectivity, the former secondary in particle predominance and the
latter primary in wavicle preponderance.
