CYCLE THIRTY
1. A person is only fully a human being in being. In doing, giving, and taking, one is less
than fully human. Indeed, some people,
predominantly into one or another of the alternatives to being, would be more
accurately described as human doings, human givings,
and human takings. A human being, on the
other hand, is really someone for whom being is the chief purpose and
end of life.
2. To do is to
extensively diverge and/or converge, depending on the context (outer or inner),
as noumenal objectivity in metachemical
materialism.
3. To give is to extensively diverge and/or
converge as phenomenal objectivity in chemical realism.
4. To take is to intensively diverge and/or
converge as phenomenal subjectivity in physical naturalism.
5. To be is to intensively diverge and/or
converge as noumenal subjectivity in metaphysical
idealism.
6. As a rule, women
give to do, whereas men take to be.
7. Hence, in general terms, the sexes draw
together only to drift apart, as from feminine to diabolic on the one hand, and
from masculine to divine on the other hand.
8. Men take what women have to give, but they do
so in order to achieve enhanced being (relative to their vegetative bent).
9. A woman achieves enhanced doing through
giving, for she may well reap the reward of motherhood for her romantic pains,
and thus come to rear that which, as offspring, is more disposed to doing than
to anything else.
10. Men have more to gain by keeping women
pregnant than by leaving them sensually aloof from motherhood, after the fashion
of whores.
11. The vegetative brain
rises over the womb only when the latter is sufficiently watery to be committed
to humanist sensibility, not when the latter is devoid of life and the tongue
accordingly rules the flesh in sensual fashion.
12. There is undoubtedly something
pseudo-Christian, and thus anglo-catholic, about the use of condoms, whose rubbery texture,
suggestive of a watery imposition on the flesh, precludes the possibility of
maternal sensibility, thereby maintaining the tongue-over-phallus hierarchy,
within an inverted triangle, of heathenistic
sensuality.
13. Vegetation is only beneath water in heathenistic sensuality.
In Christian sensibility, on the other hand, it is - or has the capacity
to rise - above it, standing at a sinful remove from the grace of true wisdom.
14. Christianity does not really provide a
solution to the problem, from a male standpoint, of sin, but, rather, serves to
perpetuate it in relation to sensibility.
15. Keeping women pregnant does not free-up men for
God, but keeps them confined to phenomenal criteria in vegetative vein. For God is not really Christ, and although
cerebral knowledge can be enhanced when women are brought to instinctual
sensibility, at the end of the day such knowledge is a far cry from genuine
spirituality, being but a radical nonconformist shortfall, in Christian
atheism, from that which appertains, through ultimate Godhead, the Lung-God
Father of inner metaphysical willpower, to the Holy Spirit of Heaven.
16. Obviously, it is better from a Christian
standpoint that women should be encouraged towards instinctual sensibility in
the womb than either left to sensuality or granted maximum freedom to dissent
from such sensibility through, for example, recourse to abortion. But the problem of sin in sensibility still
remains a seemingly insurmountable obstacle to the development, by greater
numbers of men, of genuine grace through meditative praxis. For such grace as they may be capable of is
subsequently undermined by the doingful criminality
of offspring, who detract from it in proportion to the extent of their Cupidian devility.
17. What ultimately matters,
from the standpoint of religious progress, is the expansion of morality at
immorality's expense, so that there will be more grace and less crime, as well,
'down below', as more sin and less punishment. By which I of course mean more meditative
grace and less agitative crime on the one hand, and
more cogitative sin and less instinctive punishment on the other hand.
18. Ultimately, substantial progress will only
come from the substitution of artificial methods of reproduction for natural
reproductive practices, and from the development, within a more advanced
manifestation of artificial reproduction, of genetic discrimination that disfavours
the female seed and favours the male one, thereby decreasing the metachemical/chemical side of life as the
physical/metaphysical side of it is increased.
19. For as long as things remain in an 'open
society' alpha-stemming mode, there will always be a disproportionate number of
females to males, with a corresponding bias, fuelled by cosmic pressures,
towards immorality of one degree and/or kind or another.
20. We need both to increase the moral (in both
vicious and virtuous modes) and to decrease the immoral (in both vicious and
virtuous modes), and I have suggested, in earlier texts, ways and means by
which this may be achieved. Only thus
will the triadic Beyond properly come to pass, on a distinctly post-worldly
basis of effective feminine, masculine, and supermasculine
tiers.
21. Discrimination by itself is not wrong; it is
how and why and who you discriminate against that is the significant
factor. Not to be capable of
discriminating in certain matters would be a mark of imbecility, if not blatant
immorality. We all discriminate one way
or another, even if only to prefer taking to being, or giving to doing, or vice
versa in each case.
22. If, in the future, society is geared to most
being, more taking, less giving, and least doing, then it will be because
certain men have dedicated their lives to the realization of this ultimate
scheme and have stood up for that which they believe in most profoundly, even
at the risk of misunderstanding, denigration, and persecution.
23. This ultimate scheme, which is commensurate
with 'Kingdom Come', will not come about by itself, nor is it very much in
evidence in the contemporary world, where the ratio of elemental factors is
pretty much the reverse of what I have projected as closer, overall, to the ideal. But it can come about, and the People,
especially those of
24. I have effectively completed my theoretical
task in this regard, and it only remains now for enough people to approve of it
before we begin to witness a move in the direction pointed. Judgement will be about deciding whether to
go forward, democratically and officially, into 'Kingdom Come', not least of
all within the broader Gaelic framework of a Centrist Federation, or whether to
reject the opportunity of religious sovereignty (in relation to a three-tier
structure) in favour of the amoral world and its democratic 'sin'. I must leave the People to judge me and to
judge themselves, before there can be any prospect of implementing Judgement on
their behalf.
