THE TOTALITY OF NATURE
OR
NATURAL TOTALITARIANISM
Cyclic Philosophy
Copyright © 2000–12 John O'Loughlin
_____________
CONTENTS
1. Cause and Effect
2. A Transvaluated Overall Picture
3. Returning to Meaning
4. Progressive/Regressive Partnerships
5. The End of History
6. The Extremes of Self-cultivation
7. Paradigmatic Triplicities
8. Mean and Shadow
9. Some Technological Parallels
10. Tramp and Bum
11. The Justice of Judgement
12. Justice to the People
13. Contrary Fates of Rising and Falling
14. Blessed and Cursed vis-à-vis Saved
and Damned
15. Contrasting Rates of Elemental Affinities
16. The Reality of Right and Wrong
17. Common and Uncommon in Sensuality and Sensibility
18. As in the Beginning ...
19. The Moral Desirability of Culture and Civility
20. The Totality of Nature
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CAUSE
AND EFFECT
1. Insecurity is a symptom of insanity, a
confirmation, as it were, of what it means to be insane. And being insane has a lot to do with what,
in previous texts, I have described as the negativity of inorganic primacy ...
as against the positivity of organic supremacy, and
is therefore due, in no small measure, to the undue prevalence, on the metachemical level, of materialism at the expense of
fundamentalism; on the chemical level, of realism at the expense of nonconformism; on the physical level, of naturalism at the
expense of humanism; and on the metaphysical level, of idealism at the expense
of transcendentalism.
2. Thus there would seem to be a distinction, at
one elemental level or another, between the sanity of adherence to organic
supremacy and the insanity of adherence to inorganic primacy, a distinction
which puts fundamentalism, nonconformism, humanism,
and transcendentalism on the side of sanity, but materialism, realism,
naturalism, and idealism on the side of insanity, with corresponding
distinctions between confidence in relation to the one, and insecurity in
relation to the other.
3. Insecurity is an all-too-prevalent aspect of
modern life, of life lived not in relation to organic supremacy - at least not
to any appreciable extent - but increasingly in response to negative pressures
arising from the prevalence of inorganic primacy, whether in relation to
materialism, realism, naturalism, or idealism.
4. People have never felt more insecure; for,
due to inorganic pressures, they are not able to live in harmony with the self,
whichever type of self (from metachemical and
chemical to physical and metaphysical) that may happen to be, but are at
loggerheads with it in what amounts to a kind of antiself
which is akin, speaking in Sartrean terms, to 'iron
in the soul'.
5. Religion teaches the wisdom of living in
harmony with self, but science too often practises a doctrine of self-division,
of self-escapism through anti-selfhood in response to contemporary
materialistic or realistic or naturalistic or idealistic pressures, depending
on the element, viz. fire, water, vegetation (earth), or air. Hence whereas religion, when genuine, fosters
self-confidence, science undermines the self through the pressures which
inorganic primacy bring to bear on selfhood, turning one against oneself or,
rather, one's self in a spirit which is less selfless than self-corrupted. And
this breeds insecurity, which is due in no small measure to the insanity of
being twisted against the self in such an inorganic manner.
6. Instead of being confident in relation to one's
self, whichever type of self that may happen to be (and certainly one may, as a
physical type, be more economic than religious or, as a chemical type, be more
political than scientific), people demonstrate a lack of self-confidence in the
insecurity which constantly surrounds them because they are obliged, by
technological developments, to learn new techniques or upgrade their existing
skills or expand their range of employment commitments beyond anything they had
known in the past. They do not have time
to cultivate self-confidence because they are too busy learning how to
manipulate and exploit the various machines with which they are called upon to
earn a living, and the result, all too much of the time, is an insecure
individual whose insecurity in the face of new technological challenges is
commensurate with the extent to which such manifestations of inorganic primacy
have driven him mad.
7. In short, contemporary urban/industrial
civilization is responsible, in no small measure, for fostering a race of
insecure individuals whose insecurity is commensurate with the extent of their
madness in the clutches of inorganic primacy.
The more they are subject to the sway of inorganic pressures the madder
they become and the further removed, in consequence, from that calm
self-assurance which is the product of living harmoniously with the self in
relation to organic supremacy.
Contemporary civilization drives them mad and, short of opting out of it
altogether, there would seem to be little or nothing they can do to reverse the
trend of modern life towards increased insecurity. Physically they may be secure, but mentally
and psychically they are all too often a bundle of nerves on the verge of a
mental breakdown. For that is inevitably
the consequence of what it means to be at loggerheads with the self in such an
inorganic fashion.
8. Short of doing away with the root causes of
modern insecurity, there would seem to be little that the individual can do to
return to a more self-confident lifestyle other than to completely drop out of
contemporary society, with its urban and industrial/technological madness. But that may appear a rather drastic
solution, and the problem can be solved by the individual on a more personal
and practical level, if only he takes the trouble to reduce his commitments to
inorganic primacy and step up his commitments to organic supremacy, thereby
having less to do with machine technology and more time, in consequence, for
self-cultivation, whether in relation to metachemistry,
chemistry, physics, or metaphysics, depending on the type of person.
9. Only thus can the crippling effects of
self-division be overcome, as one establishes a closer relationship with one's
self than would otherwise be possible.
And in that lies the key not only to confidence but also to sanity, the
bedrock of such confidence. For confidence is as much the effect of sanity, as insanity is the
cause of insecurity. An organic
cause will give rise to an organic effect, the secure self that is in harmony
with itself and not twisted against itself by inorganic pressures stemming from
an over-artificial civilization languishing in the grip of inorganic primacy.
A
TRANSVALUATED OVERALL PICTURE
1. At one time the self counted for more than
the not-self and selflessness. Then the
not-self and selflessness came to displace the self or, rather, to co-exist
with an egocentric transmutation of self.
It remains to be seen whether, in future, the not-self and selflessness
are displaced by the self, albeit in terms of a self which owes more to the
omega of things than ever it does to the alpha.
2. That is just the
point! At one time the self was
alpha-stemming and absolutist on an instinctive basis which one can equate with
the id, the most basic manifestation of self. Then the world intervened and such a self
found itself eclipsed by the not-self and selflessness on a variety of levels,
from metachemical and chemical to physical and
metaphysical. Only a relativistic self,
which is called the ego, could co-exist, whether primarily or secondarily, with
such a worldly mean.
3. But
if the world is to be overcome, then the self will once again have to come back
on the agenda, only on the most antithetically conceivable terms to how it
began - namely on the omega-oriented and absolutist basis of the soul, which is
the self conceived in relation to essence ... as that which remains when all
else has passed away.
4. One might say that, in general terms, life
devolves from the alpha ... of the id-self to the world ... of the not-self and
selflessness in co-existence with the ego-self, and then evolves from the
latter to the omega ... of the soul-self, which is as much beyond the world as
the id-self was before or behind it.
5. At least that is how I would normally have
thought of the overall picture; although I can see no reason why it shouldn't
be possible to reverse the above and speak of life evolving from the alpha ...
of the id-self to the world ... of the not-self and selflessness in
co-existence with the ego-self, and then devolving from the latter to the omega
... of the soul-self, so that the return to self is conceived in terms of
devolution from the world rather than of evolution beyond it.
6. Thus an evolutionary divergence from id-self
to not-self and selflessness, and a devolutionary convergence from not-self and
selflessness to soul-self via ego-self.
To evolve away from the self and to devolve back to it again, albeit on
the most antithetical terms conceivable.
7. For evolution surely presupposes the evolving
of not-self and selflessness at the expense of the self, which is the world
replacing the alpha paradise, call it 'Garden of Eden' or whatever, while
devolution surely presupposes the devolving from the not-self and selflessness
to the self, which is the omega paradise, call it post-Human Millennium or
whatever, replacing the world, with its egocentric relativity.
8. Hence evolution from the id-based alpha
paradise to the world, and devolution from the egocentric world, with its
various orders of will and spirit, to the soul-centred omega paradise - self in
the Beginning and in the End, albeit on the most antithetical conceivable
terms.
9. Such is how I now view the overall picture of
life, especially human life, on this planet, and it is one which suggests that
worldly life is but a passing parade that must one day give way to the
otherworldly life which puts the focus back on the self at the expense of all
that, in contemporary life, alienates one from selfhood, especially the
inner-most selfhood which is commensurate with the soul.
RETURNING
TO MEANING
1. Human life requires meaning if it is to
progress and not simply stagnate in a swamp of moral decay. For without meaning it becomes reduced to a
matter of mere survival, and survival too easily revolves around propagation,
and hence sex.
2. Perhaps things are not quite as bad as that
these days, but it was not so long ago that sex and, via sex, propagation was
the virtual be-all-and-end-all of things, as people lived not in relation to
something beyond and greater than themselves, but merely in relation to
physical survival in a meaningless universe.
3. Such, at any rate, was the negative doctrine
under which so many of them lived, and it is small wonder, in consequence, that
sex became so all-important, and eternity (to the extent that the term figured
at all) was reduced to generative persistence through propagation.
4. Such must continue to remain the fate of
those who refuse to attribute meaning to life or who, blinded by intellectual
mentors of an Existentialist or a Nihilistic persuasion, find it undesirable to
do so. For so long as life is regarded
as meaningless, it ceases to have any value beyond sexual reproduction. But as soon as you introduce meaning into
life, it becomes an experiment in self-transcendence in which the world is but
a passing parade and life - human life in particular - an ongoing voyage of
self-discovery.
5. Meaninglessness hails from a vacuum and is
accordingly of female persuasion.
Meaningfulness, on the contrary, stems from a plenum and is accordingly
of male persuasion. An age or society
that champions or recognizes the pre-eminence of meaninglessness will be
dominated by female criteria in typically 'free' vein. One that recognizes the pre-eminence of
meaningfulness, on the other hand, will be led by male criteria in typically
'bound' vein. The former will be 'open',
the latter 'closed'. The one will be
secular and ... left wing, the other religious and ... right wing.
6. The twentieth
century was, by and large, an age of meaninglessness. It remains to be seen whether the
twenty-first century can officially embrace meaningfulness in one or a number
of countries and move beyond 'freedom' into a higher order of binding than that
which obtained during the more authentically Christian centuries of, for
example, Western civilization.
7. Only binding or loyalty through faith to a
'higher way', a new meaning for life or interpretation of life, can deliver man
from the vacuous freedoms which continue to reduce life, in typically
meaningless vein, to survival, both physical and sexual. But only where man has the courage to be
'true' to himself, or his gender, and stand up for that which stems from a
plenum and gives meaning to his existence ... can a new meaningfulness, a new
doctrine of progressive life, come to pass.
Man needs the courage to be loyal to himself if
he is to have the will to subscribe to this new doctrine and the confidence to
advance it.
8. And what is this new doctrine? Precisely that life, if it is to have
meaning, real purposeful meaning, must depart the worldly rule of the not-self
and selflessness and return more absolutely to self conceived in terms of the
soul. Only thus will redemption of the
ego come to pass, especially of the metaphysical ego, and life become
orientated towards a final paradise which owes nothing to the so-called Edenic paradise from which mankind expelled themselves
during the course of their evolution towards the world.
9. Thus because the world increasingly manifests
itself as a context of 'freedom', of meaningless survival in relation to
not-self and selflessness, it is fitting that the world should be rejected by
those men who are capable of being 'true' to themselves, in order that progress
can be made in climbing beyond it towards the heights of that paradise where
binding to self is of the very essence of meaning, and nothing more meaningful
could ever be envisaged.
10. For it is only with regard to binding to self
at the expense of freedom from self or, rather, of freedom for not-self and
selflessness that the world, conceived in relation to the dominance of, in
particular, the female, or objective, manifestations of these latter entities,
can be overcome, to be replaced by a society in which otherworldly criteria of
a truly paradisiacal order become paramount.
Such is the meaning of 'Kingdom Come', which will be a kingdom beyond
the world rather than either of or before it.
PROGRESSIVE/REGRESSIVE
PARTNERSHIPS
1. To distinguish between progressive evolution
from the id-self to the not-self and selflessness and regressive evolution from
the not-self and selflessness to the soul-self, as between that which leads
from the alpha paradise to the world, including the ego-self, and that which leads
from the latter to the omega paradise in relation to natural/synthetic orders
of not-self and selflessness.
2. To distinguish between regressive devolution
from the not-self and selflessness to the id-self and progressive devolution
from the not-self and selflessness to the soul-self, as between that which
leads away from the world, including the ego-self, to the alpha paradise and
that which leads away from the world to the omega paradise in relation to
natural/synthetic orders of self.
3. Hence to further distinguish, on the one
hand, between progressive evolution and regressive devolution, as between the
development of not-self and selflessness at the expense of the id-self and the
rejection of not-self and selflessness in favour of the id-self.
4. Hence to further distinguish, on the other
hand, between regressive evolution and progressive devolution, as between the
rejection of not-self and selflessness in relation to naturalistic criteria and
the development of the soul-self.
5. That which progresses and regresses in
relation to naturalistic criteria does so both from the alpha paradise to the
world and from the world to the alpha paradise, whereas that which progresses
and regresses in relation to synthetic criteria does so only from the world to
the omega paradise, not from the omega paradise to the world.
6. Regressive evolution from the world is
designed, in its synthetic transmutation of naturalistic criteria in relation
to the not-self and selflessness, to serve progressive devolution from the
ego-self to the soul-self.
7. Regressive devolution from the world has the
effect, in rejecting the not-self and selflessness from the standpoint of the
id-self, of countering progressive evolution from the id-self to the ego-self.
8. Thus whereas regressive evolution from the
world would manifest in the synthetic transmutation of not-self and
selflessness in the interests of the soul-self, regressive devolution from the
world manifests in the rejection of not-self and selflessness in the interests
of the id-self.
9. That which returns us to 'the Garden', viz.
the alpha paradise, is a very different proposition from that which would
advance us towards the post-Human Millennium, viz. the omega paradise. The former operates within naturalistic
criteria and the rejection of artificiality, the latter in relation to
synthetic criteria that are designed to operate in harmony with the self, and
are not therefore at artificial variance with it.
10. It is in relation to regressive evolution/progressive
devolution that one should view Social Transcendentalism, the religious basis
(so far as I am concerned) of 'Kingdom Come', which is therefore antithetical
to all forms of neo-primitivism, including fascism, but is not on that account
communist, i.e. worldly on a socialist/proletarian basis, and hence no more
than a more exclusively democratic attenuation of the world. Social Transcendentalism has nothing less
than world-overcoming as its raison d'être, for it is that which leads
beyond the world to the omega paradise of 'Kingdom Come'.
11. It fully accepts, however, that such
world-overcoming as would lead to a new order of society in which, for example,
religious sovereignty was the norm can only be achieved by using the means of
the world, viz. democracy, to advance beyond the world, so that the final
decision as to whether the world is overcome in relation to the development of
'Kingdom Come' rests with the People, the electorate, themselves, and is not
and never could be something imposed upon them from above.
12. For the People must demonstrate a willingness
to entertain salvation from the world to the otherworldly context of 'Kingdom
Come' if the latter is authentically and legally to come to pass, and to come
to pass in relation to a specific politico-religious structure which has been
named Social Transcendentalism and which appeals, initially, to peoples of
Gaelic descent living first and foremost in Ireland (North and South), but
also, in the longer term, in countries like Scotland and Wales, not to mention
islands like the Isle of Man, so that the end-result would be a Gaelic
federation of Ireland, Scotland, and Wales in which not political sovereignty
but religious sovereignty was the appropriate mode of sovereignty for peoples
who had democratically elected - in judgmental vein - to be delivered from the
world, with its sins and/or punishments, to the omega paradise in its inceptive
manifestation.
THE
END OF HISTORY
1. A people who had democratically opted to
advance beyond the world to the inceptive manifestation of the omega paradise,
viz. 'Kingdom Come' conceived in terms of a federal structure in which
political sovereignty had devolved upon a 'God-King' in return for the
religious sovereignty that his truth alone had made possible ... would, under
Social Transcendentalism, have effectively passed beyond history, since where
Eternity takes over from the temporal comings and goings of the world there
must necessarily be an end to history, which is of the world.
2. Hence 'Kingdom Come' will be beyond history
in the sense that its structure is commensurate with Eternity for mass, volume,
and space, the three planes of what, in previous texts, I have described as the
triadic Beyond. Should 'Kingdom Come'
initially manifest, as I would like, in a Gaelic federation of Ireland,
Scotland, and Wales, then those countries would have passed out of the becoming
of worldly history and into the being of otherworldly eternity, even if still
subject to the sway or influence of history from, in particular, countries
still very much a part, for the foreseeable future, of the world.
3. The important thing to grasp is that history
effectively ends with Eternity, with the coming to pass of 'Kingdom Come',
since history is a reflection of the world, and once the world has been
democratically and peaceably overcome, then the return to self in terms of soul
is as much posterior to history as adherence to the primitive id-self was
anterior to it. So until 'Kingdom Come',
there can be no end to history but, rather, the perpetuation of history in
conventional, and even unconventional, terms.
4. Both the alpha paradise of adherence to the
id-self and the (coming) omega paradise of adherence to the soul-self are
outside of history, or the record of worldly unfolding. For the very nature of paradise is its
timelessness in relation to an absolutist identity with the self, and whether
that paradise be apparent (and instinctual) or essential (and soulful), it will
be eternally independent of worldly becoming.
5. If mankind 'fell' from paradise, it was in
terms of an evolutionary progression from the id-self towards the not-self and
selflessness of the egocentric world.
If, in the future, mankind (or a certain section of it initially)
returns to paradise, it will be in terms of a devolutionary progression from
the world towards the soul-self, which we may term a 'rise' and equate, in
consequence, with the resurrection of the worldly 'dead' to the Life Eternal.
6. In reality the worldly 'dead' are either subject
to the life-in-death of purgatorial punishment or the death-in-life of earthly
sin, broadly identifiable with the distinction between Protestants and
Catholics, especially with regard to the ethnic divisions of Ireland, but,
either way, they can be saved from their respective worldly fates to the
otherworldly Beyond ... of 'Kingdom Come', wherein history has no meaning.
7. That man who is saved from the history of
worldly becoming passes into the eternity of otherworldly being, and for him
the only thing that really matters is self-realization and, ultimately,
self-transcendence.
8. For to transcend one's self one must first of
all know one's self, to know oneself as either chemical (and feminine),
physical (and masculine) or metaphysical (and divine), so that one knows what
kind of self it is that has to be transcended, and how.
9. Knowing oneself is thus not only a
precondition of transcending one's self, but a precondition of knowing whether
one's mode of self-transcendence will be in giving (and feminine), taking (and
masculine), or being (and divine), and accordingly germane to the bottom tier
of mass, the middle tier of volume, or the top tier of space within the
otherworldly context of the triadic Beyond.
10. By and large people of Puritan background
would be in the bottom tier, people of Anglican background in the middle tier,
and people of Roman Catholic background in the top tier, even though each tier
would be subsectioned on a three-way basis in
relation to disparate manifestations of nonconformism,
humanism, and transcendentalism, according to the overall dictates of the
elemental context.
11. All tiers, however, would be of eternity in
their deliverance from worldly temporality, and hence history. For mass, volume, and space are not of time
but independent of time, especially in the sensible manifestations of mass,
viz. massed; volume, viz. voluminous; and space, viz. spaced, that would typify
the triadic Beyond.
12. The only context of 'Kingdom Come' still open
to time would be the administrative aside to the Centre, as I have often termed
the triadic Beyond itself, and such an aside, the focal-point of a Christ-like
sacrifice of bearing political 'sins and/or punishments of the world' in the
interests of the People's salvation from them through religious sovereignty in
the event of their having democratically opted to be saved from the world,
would be very sensibly of repetitive time in its refined service of the Centre
or, more correctly, Centre proper.
THE
EXTREMES OF SELF-CULTIVATION
1. As I have indicated, one can go in one of two
directions from the world - either backwards to the instinctual idiocy, so to
speak, of the id-self or forwards to the emotional sublimity
of the soul-self; backwards to the alpha paradise of self-identity or forwards
to the omega paradise of self-identity, the former apparent and superficial,
the latter essential and profound.
2. People are going backwards and forwards all
the time, even when they are recognizably of the world, and therefore more disposed
to the not-self and selflessness in tandem with the ego-self than to either of
the self-oriented extremes. In that
event, they go backwards a bit or forwards a bit, depending on their natures,
and sometimes they go both backwards and forwards at the same time or, at any
rate, within the space of a short timespan.
3. Doubtless there are many paradigms of such
departures from the world to either of the self-oriented paradises,
and we know them or are ignorant of them according to our capacities for knowledgeable
insight. Take parks, for example. Are they not symbolically Edenic
in their profusion of plant life and plethora of simple creatures, from birds
and fish to insects and small animals. The contents of parks may vary from park to
park, but by and large it is not an omega paradise, but an alpha paradise, a
paradise closer to primeval instinct that is signified by the existence of such
places, with their tamed countryside for the town and/or city.
4. A person who spends time in the park, whether
a little time or a lot, is effectively returning to the id-self and thus
abandoning the world, with its buildings and streets, for an alpha paradise in
which instinctual life urbanely proliferates.
He is getting back to 'the Garden' in his desire to establish a closer
relationship with nature, and for him parks are a necessary antidote to the
city.
5. So going to the park, innocent as it might
seem, is one of those things a person does when he is of a mind to put the
world to one side for a while and return, no matter how temporarily, to the
sort of paradise which is closer to the id than to the soul, being more alpha
than omega. He may not know this, but
that is nevertheless what a park is, and people spend time in them according to
their needs and/or insights.
6. Now take the opposite tendency to going
backwards from the world to an alpha paradise - namely, going forwards from the
world toward an omega paradise, a paradise which is inner rather than outer,
profound rather than superficial, centripetal rather than centrifugal,
essential rather than apparent, and likely to accord, in consequence, with the
self conceived essentially ... in relation to the soul.
7. At present I can think of no better example
of this phenomenon, relatively crude though it is, than a shopping centre,
especially when there is a certain amount of watery and/or plant life to be
found in the more pedestrian parts of the environment and, tired of walking,
one can sit in quite close proximity to nature without having to endure - shopping
centres without a roof excepted - the inclemencies of
the weather or otherwise put oneself at risk of becoming too 'open'.
8. Now shopping centres may seem to some people
a curious choice for establishing an antithesis to parks, but they do, as a rule,
contain nature, whether in watery or plant form, and nature is an important
symbol for mankind of the self, to the extent that it is generally closer to
self than to either not-self or selflessness, being fixed and self-absorbed in
its simple, straightforward kind of way.
9. At the time of writing, early in the
twenty-first century, I can say quite categorically that 'Kingdom Come' hasn't
yet come to pass, and that the world accordingly still exists, to varying
extents, in all or most countries, especially the West, where it has tended to
peak, so to speak, in relation to economics, and hence commerce. The coming of a religious concept of or
approach to 'the Centre' is still, to all intents and purposes (my own theorizing
excepted), a thing of the future, and consequently it is not surprising that
centres tend, like shopping centres, to be commercial, or places where one can
buy and/or sell a variety of produce and products.
10. Hence the shopping centre is pretty much the
'state-of-the-art' situation as it stands at present of what I have described
as an antithesis to parks, and is thus a kind of embryonic or crude omega
paradise, a paradise that holds hope of future expansion and modification in
the direction of religion but which, at this juncture in time, is still firmly
commercial and thus centred around economics, specifically with regard to
capital gain.
11. Nevertheless shopping centres provide a
fledgling alternative to the world, with its buildings and streets, its urban
not-selves and selflessnesses, and it seems to me
that anyone who is of a mind to go forwards from the world toward an omega
paradise can do no better, at present, than to visit a shopping centre and
spend some time meditating or contemplating or whatever in proximity to a fountain
or a boxed-in arrangement of plant and/or floral life.
12. Of course, one can meditate at home, just as
one can sample plant life in one's back or front garden if one happens to have
one, but on an analogue with parks it is to the shopping centre that one must
go if one wishes to sample a taste of the omega paradise as it currently exists
in the world, and thus go some way towards the self inwardly and essentially
rather than, as with parks and gardens, outwardly and apparently.
13. And the more one does
this, the less, it seems to me, will one want to visit parks, with their vast
open spaces and Edenic associations. One will have become too progressive to have
much time or taste for regressing away from the world in an alpha-oriented
direction. One's devolution from
not-self and selflessness will be forward-tending, not backward-tending, and
therefore one will identify less with the id than with the soul.
14. For the soul-self can
only be cultivated on the basis of an inward-tending orientation, and to have
such an orientation one needs to be indoors rather than outdoors. Meditating in the park would, frankly, be a
contradiction in terms!
PARADIGMATIC
TRIPLICITIES
1. Parks - buildings/streets - shopping centres:
this, then, is one of the paradigms of our id-self - not-self and
selflessness/ego-self - soul-self triplicity, i.e.
the world flanked by anterior and posterior paradises. In point of fact it is really more of a quadruplicity, with not-self and selflessness standing
apart from ego-self; but for the sake of simplicity and clarity I will persist
with a tripartite structure. Let us now
take some alternative paradigms.
2. Like cassettes - radio - CDs within the midi
framework, where radio is a kind of worldly parallel beamed from stations of
established knowledge and/or strength, in which the not-self and its selfless
corollary are predominantly discernible, and cassettes or, rather, the
cassette-decks in which cassettes can be played tend to suggest a closer link
to the self, particularly in connection with the use of blank tapes for
recording purposes, as, from an arguably profounder standpoint, do CD drives
for the playing of compact discs.
3. Thus the midi that is 'liberal' or
pluralistic in this way would suggest the possibility of two self-oriented
alternatives to the world, i.e. radio, one of which would correspond, in its
comparatively superficial and apparent presentation of centrifugal unfolding,
to an alpha paradise, and the other of which, in its comparatively profound and
essential presentation of centripetal unfolding, would correspond to an omega
paradise.
4. Such pluralistic midis would indeed present
the individual with two alternatives to the worldly radio,
and the individual subject to such alternatives might find himself utilizing
the cassette deck at one moment and the CD-player the next, thereby effectively
alternating between the mechanical equivalents of his id-self and his
soul-self.
5. Of course he might choose, in the course of
time, to utilize one rather than the other, the 'outer' approach to the self as
opposed to the 'inner' approach to the self or vice versa, and there are even
individuals who won't have anything to do with such pluralistic devices, either
because they are not up to them from the standpoint of a strong id-self bias or
are too progressive for them from the standpoint of a strong soul-self bias, in
which case they will favour radio-cassette players or radio-CD players or,
stronger again, cassette players or CD players, not forgetting, however, those
whose more inveterately worldly bias precludes them from bothering with
anything much beyond and/or behind the radio.
6. Whatever the individual case, it seems to me
that a park-like parallel can be inferred where the cassette deck and/or
cassette player is concerned, which would contrast with the
shopping-centre-like parallel of the CD-player, whether in connection with a
midi or not, and that radio, standing in between the more self-oriented
extremes of sound reproduction, induces a relatively worldly inference along
the lines of buildings and/or streets, so that it is less of the self (except
egocentrically) than of the not-self and selflessness.
7. In terms of the above-mentioned parallels, it
should logically follow that a person with a strong bias for parks over
shopping centres would prefer cassette players, and hence cassettes, to CD
players, whereas a person with a strong bias for shopping centres over parks
would prefer CD players, and hence CDs, to cassette players. People with no particular bias either way, on
the other hand, would be happier with midis, if not radios, in what could
metaphorically be described as a comparatively middle-of-the-road orientation.
8. In relation to literature, it may be that
books correspond, in their various permutations, both hardback and paperback,
to the world, whereas 'books' on cassette, marketed as 'spoken word', would,
like their musical counterparts, correspond to the id-self, while 'books' or
other literary presentations on CD, by contrast, would assume an omega-oriented
correlation commensurate with the soul-self.
9. Hence books would parallel radio as the
medium of the world, while both the paradises, alpha and omega, would have 'the
word' reproduced on either cassettes or CDs - cassettes tending at present to
prevail over CDs where the spoken word is concerned by dint, I would guess, of
their greater if not more accessible audio capacity, with CDs being reserved
for optical storage of more voluminous compilations, like encyclopaedias and
'collected-works' presentations of old masters.
10. Despite my own suspicion that establishment
literature prefers to regress towards the alpha than progress towards the
omega, I see a future for both the optical and audio presentation of original
literary works on CD, and am confident that CD or equivalent media (like DVD)
will supersede both tapes and books in the course of time, particularly if and
when the world is 'overcome', no matter how partially, in the interests of
'Kingdom Come'.
11. Another parallel to the id-self - ego-self (in
conjunction with not-self and selflessness) - soul-self triplicity
that could be mentioned is one which takes a culinary or, rather, cutlery form,
as in the use of knife and fork with most types of conventional dinner being
regarded as of the world, but the use of fork held in the right hand in
scooping fashion being considered as of the alpha paradise on account of its
superficial absolutism, the absolutism, almost, of a fascist salute, but the
use, by contrast, of a tablespoon held in such fashion suggesting an omega
orientation by dint of its profounder absolutism, the absolutism, again to cite
a saluting analogy, of the clenched fist.
12. Be that as it may, I find it impossible to escape
the conclusion that our eating habits, including the means with which we raise
food to our mouth, can be no less revealing of our ideological or moral
position than the use of various technologies or environmental persuasions, and
that as a man eats, so can he be judged!
MEAN
AND SHADOW
1. The theory of 'means' and 'shadows', which I
first explored in my previous text, Bringing the Judgement, has to do
with the relationship between a predominating not-self and a subordinate
not-self which is paradoxically complementary to it from a contrary standpoint,
be that standpoint sensual or sensible, noumenal or
phenomenal.
2. To begin with, it helps to establish the
distinction between the objective axes of space-time and volume-mass, both of
which are female, and the subjective axes of mass-volume and time-space, both
of which are male.
3. Hence the plane of space is divisible between
the objectivity of spatial space and the subjectivity of spaced space, while
the plane of time is divisible between the subjectivity of sequential time and
the objectivity of repetitive time, space-time accordingly falling diagonally
from spatial space to repetitive time, time-space, by contrast, rising diagonally from sequential time to spaced space.
4. Likewise the plane of volume is divisible
between the objectivity of volumetric volume and the subjectivity of voluminous
volume, while the plane of mass is divisible between the subjectivity of
massive mass and the objectivity of massed mass, volume-mass accordingly falling
diagonally from volumetric volume to massed mass, mass-volume, by contrast,
rising diagonally from massive mass to voluminous volume.
5. Thus the axes of space and time, which are noumenal and hence
upper class, afford us a distinction between the female objectivity of
space-time and the male subjectivity of time-space, while the axes of volume
and mass, which are phenomenal and hence lower class, afford us a distinction
between the female objectivity of volume-mass and the male subjectivity of
mass-volume.
6. Scholars of my work - if there are any - will
recall at this point that whereas the objective is rooted in a vacuum and tends
either to diverge in sensuality or converge in sensibility on a straight-line
basis, the subjective, by contrast, is centred in a plenum and tends to diverge
in sensuality or converge in sensibility on a curved-line basis.
7. Hence the femaleness of objectivity and, by
implication, both space-time and volume-mass, but the maleness of subjectivity
and, by implication, both mass-volume and time-space.
8. Just as one cannot be both noumenal and phenomenal, upper class and lower class, at
the same time, so one cannot be of space-time and volume-mass or,
alternatively, of mass-volume and time-space to an identical degree, since the
one tends to preclude the other and both, moreover, are subject to a gender
specific integrity, so that he who is of time-space tends not to have that much
to do with space-time and vice versa, while he who is of mass-volume tends not
to have that much to do with volume-mass, although neither can be completely
ruled out.
9. Since these four axes are inseparable from a
given element, be it fire in relation to space-time, air in relation to
time-space, water in relation to volume-mass, or vegetation (earth) in relation
to mass-volume, they operate with regard to the various orders of not-self and
selflessness, will and spirit, both on and across the gender divide, from the
female elements of fire and water, which are objective, to the male elements of
vegetation and air, which are subjective.
10. Hence space-time can be organically translated
into a distinction between the eyes and the heart, while time-space affords one
a like distinction between the ears and the lungs, the former in each case sensual
and the latter sensible.
11. Likewise volume-mass can be organically
translated into a distinction between the tongue and the womb, while
mass-volume affords one a like distinction between the penis and the brain, the
former in each case sensual and the latter sensible.
12. Hence quite apart from the gender specific
axes of space-time and time-space, corresponding to eyes-heart and ears-lungs,
the plane of space is divisible between the objectivity of the eyes and the
subjectivity of the lungs, while the plane of time is divisible between the
subjectivity of the ears and the objectivity of the heart.
13. Hence quite apart from the gender specific
axes of volume-mass and mass-volume, corresponding to tongue-womb and
penis-brain, the plane of volume is divisible between the objectivity of the
tongue and the subjectivity of the brain, while the plane of mass is divisible
between the subjectivity of the penis and the objectivity of the womb.
14. Now as I have argued in the past, so I shall
continue to argue that a hegemonic upper-class, or noumenal,
position, be it sensual or sensible, tends to encourage a contrary lower-class,
or phenomenal, position, whereas a hegemonic lower-class, or phenomenal,
position, be it sensual or sensible, tends to encourage a contrary upper-class,
or noumenal, position.
15. Within the male gender options, which the
reader will recall are subjective and elementally divisible between vegetation
and air, the phenomenality of a hegemonic penis will
tend to co-exist with the noumenality of subordinate
lungs, the former sensual and the latter sensible, while, conversely, the noumenality of hegemonic lungs will tend to co-exist with
the phenomenality of a subordinate penis, the former
sensible and the latter sensual.
16. Likewise the phenomenality
of a hegemonic brain will tend to co-exist with the noumenality
of subordinate ears, the former sensible and the latter sensual, while,
conversely, the noumenality of hegemonic ears will
tend to co-exist with the phenomenality of a subordinate
brain, the former sensual and the latter sensible.
17. Within the female gender options by contrast,
which the reader will recall are objective and elementally divisible between
fire and water, the phenomenality of a hegemonic
tongue will tend to co-exist with the noumenality of
a subordinate heart, the former sensual and the latter sensible, while,
conversely, the noumenality of a hegemonic heart will
tend to co-exist with the phenomenality of a
subordinate tongue, the former sensible and the latter sensual.
18. Likewise the phenomenality
of a hegemonic womb will tend to co-exist with the noumenality
of subordinate eyes, the former sensible and the latter sensual, while,
conversely, the noumenality of hegemonic eyes will
tend to co-exist with the phenomenality of a
subordinate womb, the former sensual and the latter sensible.
19. Thus, on the male side of life, either the
penis or the lungs will be hegemonic in the one case, and either the brain or
the ears in the other case, with the subordinate complement always standing as
a 'shadow' to the prevailing 'mean', be it sensual or sensible, vegetative or
airy, noumenal or phenomenal, which is to say, upper
class in time-space or lower class in mass-volume.
20. Thus, on the female side of life, either the
tongue or the heart will be hegemonic in the one case, and either the womb or
the eyes in the other case, with the subordinate complement always standing as
a 'shadow' to the prevailing 'mean', be it sensual or sensible, fiery or
watery, noumenal or phenomenal, which is to say,
upper class in space-time or lower class in volume-mass.
SOME
TECHNOLOGICAL PARALLELS
1. Technology mirrors such 'mean' and 'shadow'
positions as have been outlined above, and one or, rather, two such instances of
a technological mirroring can be found in the all-too-prevalent media of
televisions and computers, both of which, I shall argue, are of an objective
and hence female disposition.
2. Television would seem to be the principal
manifestation of a parallel to spatial space, be it with regard to the eyes or,
more inorganically, the stars in stellar-plane mode, and to the 'mean' of this
eye-based medium must be added the 'shadow', ever subordinate to the prevailing
technology, of video recorders and/or players, so that one ends up with a
situation in which metachemical sensuality co-exists,
as the dominant partner, with chemical sensibility, as though in reflection of
eyes over womb or, in inorganic terms, of the stellar plane over the oceanic
aspect of planet Earth.
3. Thus it could be said that the relationship
of television to video is akin to spatial space to massed mass, which is akin,
in metaphorical language, to a 'Liberty Belle' parallel co-existing with a
'Fallen Whore', video-recorders and/or players being open to any number of
different video tapes, both pre-recorded and blank.
4. Therefore the relationship of television to
video would be of an objective noumenal sensuality
standing above an objective phenomenal sensibility as upper-class 'mean' to
lower-class 'shadow', the one outer and the other inner.
5. Let us now consider the possibility of the
reverse of this double-edged female situation, which would be that of a
lower-class 'mean' standing above or, rather, in a more dominant relationship to
an upper-class 'shadow', the one phenomenally sensible and the other noumenally sensual, though both alike would be objective.
6. To my mind, the only technological paradigms
of such a situation would be of CPUs vis-à-vis VDUs in computers, since the CPU,
or central processing unit, is the principal manifestation of the computer, is
indeed the computer itself, while the VDU, or visual display unit, is simply
the screen upon which all data and videos originating from or via the CPU are
shown.
7. Hence the VDU stands in a subordinate
relationship to the CPU, which can be regarded as the 'mean' of computers, and
such a subordinate position, akin to a situation in which eyes are 'shadow' to
the womb or stars to the oceanic aspect of planet Earth, would mean that with
computers the spatial space/massed mass partnership is the reverse of what it
is with televisions and videos, so that one could infer the hegemony of
chemical sensibility over metachemical sensuality.
8. Certainly the CPU is a 'pregnant' entity, to
speak in womb-coloured metaphor, not only with regard to the hard disc but also
in respect to the sustained use of CDs and/or compact floppies, and I fancy
that if we are not dealing here with some technological parallel to the 'Fallen
Whore' alluded to above, then we are dealing with one that parallels the
'Blessed Virgin' in what would amount to a sort of 'Marian' manifestation of
the womb that could only invite a symbolic analogue, as far as the VDU 'shadow'
was concerned, with the 'Risen Virgin'.
9. Thus in complete contrast to the 'Liberty
Belle'/'Fallen Whore' parallelism of television and video recorder,
corresponding to spatial-space 'mean' and massed-mass 'shadow', one would have
for CPUs and VDUs a 'Blessed Virgin'/'Risen Virgin' analogue in which massed
mass was 'mean' and spatial space 'shadow', thereby suggesting the overall
distinction between televisions and computers to be one of emphasis rather than
kind, since both would appear to accord with female objectivity in relation to
space and mass.
10. And such objectivity,
as we have already discovered, has more to do with eyes and womb than with,
say, tongue and heart, even though the latter cannot be wholly excluded. Neither, on the other hand, could a Venusian and lunar parallel, a parallel with the planet
Venus and the moon, be completely excluded from what I have argued is basically
one between the stellar and oceanic planes where analogies invoking an
inorganic alternative to organic supremacy are concerned.
11. Probably inorganic primacy is more applicable
than organic supremacy in discussing technology anyway, given the materialistic
and realistic correlations that particularly accrue to such media as
televisions and computers at the expense, one could argue, of fundamentalism
and nonconformism, their organic counterparts.
12. Be that as it may, my understanding of the
above media would not have been possible without a prior philosophical
knowledge of the relationship between 'means' and 'shadows' on both a gender specific,
i.e. objective or subjective, and a class specific, i.e. noumenal
or phenomenal, basis, and I flatter myself to think that my own attitude as a
male - and a godly male who both meditates and practises philosophy - towards
them will be less enthusiastic or supportive than might otherwise have been the
case, weary though I have always been of, in particular, television and video.
TRAMP
AND BUM
1. People can often be heard saying that such
and such a person - almost invariably a man - is a 'tramp' or that such and
such a person is a 'bum', but, in reality, no-one who fits such a pejorative
description is or ever can be exclusively the one thing or the other.
2. In reality, those who approximate to what the
generality of people think of as 'tramps' or 'bums' are both 'tramps' and
'bums', since it is as impossible to tramp about all day as to spend one's
entire time sitting on one's 'bum', i.e. backside, when common sense alone
dictates that one alternates, in one degree or another, between the two contexts,
the context of walking around and the context of sitting down.
3. Consequently there are no 'tramps' and no
'bums', since those so described (whether relatively fairly or unfairly) are,
in reality, both 'tramps' and 'bums' and thus, effectively, 'tramps/bums'.
4. But the generality
of people, who after all are comparatively unthinking, will persist in
imagining the contrary, simply because they have never bothered to think about
the situation very deeply or comprehensively, whether through laziness or
because they have no real experience of being 'tramps' and/or 'bums'
themselves.
5. Consequently they continue to delude
themselves that such and such a person is a 'tramp' or a 'bum' when, in point
of fact, that is only half of the overall picture in relation to what is
perceived at the time.
6. Were they less dependent on their eyes for
information and more capable of independent thought, such of course would not
be the case, but the great majority of people, being psychologically
commonplace, are incapable of detaching their minds from what they see, and
consequently what they see conditions what they think.
7. In reality, those who are so dominated by
their eyes, their sight, that they almost invariably allow what they see to
condition their thinking, often while they are actually seeing it, are not just
fundamentally evil - for all people are that in greater or lesser degree - but
openly or unashamedly evil, whether through ignorance or wilful intent.
8. They make no attempt to disguise their lust
for sight-conditioned thought and would, one fancies, be quite incapable of not
thinking about anything their eyes latch upon were they put to the test, so
much does thinking - and usually negatively - about what they see seem to them
a perfectly natural and acceptable occurrence.
9. Those of us who can detach our minds from
what we see, who don't invariably comment derogatorily upon what crosses our
field of vision, particularly where other people are concerned, will not have
too high an opinion of the type of people described above, but will rather tend
to despise them for the openly evil and superficial idiots they actually are!
10. If one doesn't wish to allow one's eyes to condition
one's thinking, particularly in the manner described, it is because one knows
the eyes to be fundamentally evil in their metachemical
disposition and not something to give free rein to in consequence, least of all
to an extent that the mind becomes dominated by them in patently heathenistic and - let's face it - female fashion.
11. It is also because one prefers peace of mind
to a troubled and angry mind, and can see no reason why the mind should be
allowed to succumb to the influence of sight to such an extent that it is no
longer a noble thing but a grossly aggressive and aggrieved thing that would be
more of a burden than a help.
12. Let them keep their petty little vulgar and
negative minds if that's what they want or, more to the point, is all they are
capable of, because being able to surmount the dominating influence of their
eyes would be beyond their limited capabilities.
13. And let us nobler types continue to turn away
from the ignoble mob, as from all mob types, lest we become corrupted by their
psychic poison and lose what self-possessed integrity we have managed to secure
for ourselves in the face, so often, of their superficial provocation.
14. For the mob is a nasty thing, evil to the core
and unconcerned with higher values, and all those who follow the ways of the
mob will sooner or later succumb to mob values at the expense of what is true
and noble, casting stones of 'tramp' or 'bum' upon those who deserve better but
will never get it from the aggressively superficial.
THE
JUSTICE OF JUDGEMENT
1. Justice, all higher justice, cries out for
vengeance against the mob, especially the democratic mob of so-called people's
agitators and bullies. At present the
mob is still 'king', but if justice is to be done to the higher man, with his
higher values, including the divine prerogative of truth, then another type of
'king' must come to the fore to displace from his throne the lying and
hypocritical 'king' who passes for democratic sovereignty and the rule, in
consequence, of the world.
2. For only the
displacement from his worldly throne of the false king, the sovereign mob, can
lead to 'Kingdom Come', and thus to the 'God-Kingship' that recognizes no other
sovereign besides truth and the religious sovereignty that would be its logical
corollary.
3. Such a displacement, however, can only
proceed by using the world's democratic methodology, the electoral process, on
the basis of the most paradoxical election in countries and by peoples who, not
overly enamoured of worldly criteria, would be capable of and willing to use it
paradoxically, so that the end result, in the event of a majority mandate for
religious sovereignty, was the democratic overcoming of the world and the
institution, thereafter, of 'Kingdom Come', as described above.
4. Only in countries and with peoples who would
be capable of respecting religious sovereignty because of a sufficiently
religious orientation could such a paradoxical election take place, but before
it can take place there has to be recognition, by the peoples concerned, of the
inherent Messianic credibility of he who offers them religious sovereignty,
since such a man - in reality a God - is the nearest thing to a Second-Coming
equivalent there is or is ever likely to be, and one must be capable of anticipating
such a Coming if one is likely to take him seriously in the first place.
5. I believe the Gaelic peoples, and in
particular the Irish, would be capable of recognizing the bearer of religious
sovereignty as the Second Coming, and it is for this reason that I have
appealed to them to consider well the opportunity for deliverance from the
world, with its sins and/or punishments, which acceptance of my teachings
entail, since there can be no 'Kingdom Come' without a majority wish,
democratically expressed, for religious sovereignty - the ultimate sovereignty
- and an end, in consequence, to the false kingships of the democratic world.
6. Judgement beckons, and Judgement, in this ultimate
sense, is about turning away from the world and embracing the prospect of the
otherworldly 'Kingdom' which has been prospectively identified with a Gaelic
federation ... of Ireland, Scotland, and Wales in what would amount to a
grouping of religiously sovereign peoples presided over by a 'God-King', no
mere mortal but one who, corresponding to a Second Coming in his Messianic
credibility, was or had been the means by which the world could be
democratically overcome ... in the interests of his great gift of religious
sovereignty and the right, by the religiously sovereign people, to religious
self-determination in what has been described as a triadic Beyond, commensurate
with the religious aspect of 'Kingdom Come'.
7. I do not say right to 'spiritual'
self-determination, for spirituality is too limited and, in the West, hyped a
word or tendency to have anything much beyond feminine and, in particular,
bottom tier applicability in our projected triadic Beyond. No, I say 'religious', which includes, besides
spirituality, both intellectuality and, more importantly for those who are
entitled to it, emotionality of the sort that is commensurate with the soul, and the metaphysical soul most especially.
8. Hitherto, in the West, the soul has got
rather a raw deal, having been marginalized to the Afterlife, while
spirituality, particularly in the guise of the Holy Spirit, has been hyped out
of all proportion to its true worth, the worth, in metaphysics (where a holy
order of spirituality is alone applicable - more, traditionally, in relation to
sensuality than to sensibility), of a secondary order of heaven and a
third-rate order of spirit, a type of spirit and of heaven which is but a
means, for the metaphysical ego, or universal self, to self-transcendence and
thus to the overcoming of ego in soul, the trans-universal self, so to speak,
of the resurrected 'Son', who, as metaphysical ego, is a first-rate order of
God become, via the metaphysical spirit and, more initially, metaphysical will,
a first-rate order of heaven.
9. Thus soul, not spirit, is the
be-all-and-end-all of religion, genuine religion, such that embraces the
truth, whether sensually or, in my case, the case of an advocacy of the
ultimate 'kingdom within' as germane to 'Kingdom Come', sensibly, and for that
reason one cannot speak of a Trinity along the lines of Father, Son, and Holy
Spirit and/or Ghost, since such a thing is meaningless and nonsensical without
reference to a holy order of soul such that is the raison d'être of
religious striving and justification, in consequence, of Fathers, Sons or,
rather, of Sons, Fathers, and Holy Spirits to begin with, since
Son-into-Father-through-Holy-Spirit-equals-Holy-Soul, which is the resurrection
of the Son, i.e. the metaphysical ego, as (temporarily and intermittently) the
Holy Soul of Heaven, i.e. the metaphysical soul, which is the result of what
happens to metaphysical ego when it has entrusted itself to both the
metaphysical will and spirit, the Father and the Holy Spirit (to speak in
theological language) of, in inner terms, the lungs and the breath in what
amounts to the sensible context of metaphysics, and salvation, in
consequence, from metaphysical sensuality, i.e. religion centred not in the
lungs and the breath ... of an ultimate 'kingdom within', but in the ears and
the airwaves ... of an ultimate 'kingdom without', the sort of 'kingdom', alas,
upon which the penultimate 'kingdom within' of Christ's vegetative sensibility
of the brain-centred 'word' backs, as upon a metaphysical anchor to its own
physical 'rebirth'.
10. But just as the mob rules with democracy, so
the mob has ruled and to some extent continues to rule with Christianity, with
its more genuine, or Catholic, manifestation in particular, whereby man-hype in
Christ has tended to monopolize sensible notions of godhead to the exclusion of
what is genuinely godly ... as germane to the metaphysical context alone, the
cerebral physics of vegetative sensibility falling back upon the aural
metaphysics of airy sensuality, as upon a more generalized and primitivistic Father, the Father of New Testament usage vis-à-vis
Christ.
11. But that Father, the Creatoresque
Father of 'once-born' metaphysics, Who is nevertheless more genuinely godly
than Christ, is precisely what one must be saved from if one is to climb the
axis of time-space from ears to lungs, the airwaves to the breath, metaphysical
sensuality to sensibility, and thus achieve an accommodation, through the
Second-Coming equivalent, with an ultimate 'kingdom within', no mere penultimate
'kingdom within' of lower-class Christianity, but that which, in saving from
the ultimate 'kingdom without' of aural sensuality, brings the metaphysically
Saved to a superior position to Christ in which not cerebral sensibility but
respiratory sensibility is the norm, in keeping with the metaphysically
're-born' law of 'Kingdom Come'.
12. And in 'Kingdom Come' the ultimate truth
(compared to sensual metaphysics) ... of respiratory sensibility will take
precedence, in the top tier of our projected triadic Beyond, over both cerebral
sensibility and uterine sensibility (as one might call the womb-based
sensibility of maternal spirit), the physical and chemical shortfalls, in
volume and mass, from the metaphysical sensibility of spaced space, as religiously
exemplified by transcendental meditation.
JUSTICE
TO THE PEOPLE
1. The preachers of equality have nothing in
common with the bringer of religious sovereignty and advocate of 'Kingdom
Come'; for they reduce everything to the lowest-common-denominator of worldly
'mud', wherein the mob bogs down in its own punishment and sin, whereas he
opens up the prospect, for salvation-minded Gaels, of a triadic Beyond in which
persons of Puritan, Anglican, and Roman Catholic denominational background
would find a tier, duly subdivided along tripartite lines, according with their
moral and elemental entitlement.
2. In other words, there is no equality between
so-called men in 'Kingdom Come' except it be the equality of Social
Transcendentalism and an end, in consequence, to worldly schisms. Rather is there a distinction between the
chemical, the physical, and the metaphysical, as between women, men, and gods.
3. He who identifies his destiny with a Second
Coming, a Messiah who saves Catholics to a higher order of sensibility than
that to which Christ would have related, while yet maintaining or insisting on
new orders of phenomenal salvation (for Anglicans) and damnation (for
Puritans), as, in general terms, for men and women under gods, has nothing in
common with those who reduce everyone to 'man' and insist that all are equal
before God.
4. On the contrary, not even men and women are
equal to one another, never mind either of the phenomenal commonality of lower-class
persons to those who stand above them as either devils or gods, noumenal elites of upper-class persons who have as much in
common with them as beauty or truth with strength or knowledge or, in emotional
terms, love or joy with pride or pleasure.
5. To preach the equality of all is to fly in
the face of elemental reality and do a disservice not only to devils but to
gods as well, seeking, as far as possible, to exclude them from anything like a
bona
fide existence as, in the event of not being able to completely exclude
beauty and truth, one twists beauty and truth out of all recognition to what
they would be in societies that did justice to either the one or the other, in
an attempt to accommodate them to the hegemony of strength and/or knowledge, as
the case may be.
6. Thus with everything and everyone reduced to
the world, to the mud of a mobocracy of woman and/or
man hype, depending by and large on whether feminine or masculine, Protestant
or Catholic values are paramount, the preachers of equality can live safely in
the lie that all are equal before God, and that God created all men equal!
7. Quite apart from the absurdly primitivistic and superstitious nature of their concept of
God, which no self-respecting meditator would ever
allow himself to even remotely identify with, such unthinking and profoundly
subversive people are really the enemies of God, as of the Devil, since nothing
genuinely godly or devilish can flourish where the criteria of men and women,
whether with a masculine bias for mankind or a feminine bias for mankind, are
sacrosanct, as they tend to be in the mud-slavering world of both the Christian
democratic and anti-Christian democratic mobs.
8. Whether sensible or sensual, Catholic or
Protestant, republican or parliamentary, such preachers of and believers in
equality are nonetheless less than convinced of their own equality with one
another, as recent history attests, and are more inclined to preach the
equality of all Catholics or of all Protestants or of all republicans or of all
parliamentarians than of Catholics with Protestants or vice versa, or of
republicans with parliamentarians or vice versa.
9. For in reality men and women are no more
equal to one another than, say, devils and gods, and even when you have effectively
excluded devils or gods from your worldview or, failing that, even when you
have a grudging bias for devils over gods or for gods over devils, depending on
the type of worldly system, still the inequality of men and women, as of
masculine and feminine, sin and punishment, knowledge and strength, pleasure
and pride, remains, and no amount of
lying or self-deceiving baloney can alter what is an inexorable fact!
10. Even the preachers of equality find it
difficult to be completely convinced of their doctrine; for no-one is entirely
bereft of leanings which owe something, though not everything, to the opposite
sex, never mind to devils or gods, and both strength and knowledge are obliged
to bow before a perverse concept of each other from the standpoint of their
respective partisans, as well as embrace an even more perverse concept of
beauty and/or truth.
11. I have no time for the swinish preachers of
equality and their swamp of worldly mud, in which they would have all mankind,
and not a few other kinds, bog down for Christian or democratic, ecclesiastical
or secular good; for they are enemies of the People who demean the People by
casting them in images of earthly or purgatorial equality which lead to
stagnation and bad feelings and not a few bad smells, to boot!
12. The true deliverer of the People from such
class enemies has no time for equalitarian nonsense and the mealy-mouthed
hypocrisy which so often accompanies it; for he knows that the People are more
heterogeneous than these belittling swine who preach equality could possibly
imagine or would want to admit, and that only when the People are delivered
from the equalitarian class enemy will they be able to live with one another on
the unequal basis of women, men, and gods that the triadic Beyond would be
determined to advance, to the greater advantage not merely of strength and
knowledge but, more especially, of truth, without which there can be no hope
for the liberating future and no escape from the crippling past!
CONTRARY
FATES OF RISING AND FALLING
1. I recently saw a television recording of a
well-known
2. You can only save or damn that which is
animate and capable of rising or falling, in consequence, from sensuality to
sensibility within the class and gender parameters of a given elemental axis,
be it fiery and metachemical, watery and chemical,
vegetative and physical, or airy and metaphysical.
3. Consequently to speak of the salvation of
4. Another irony not wasted on me was that the
cleric to whom I allude above was not a Catholic but a Protestant, and
consequently not someone who would relate, in Catholic vein, to the phenomenal
salvation of males from mass to volume, as, in vegetation, from phallus to
brain, and to the phenomenal damnation of females from volume to mass, as, in
water, from tongue to womb - the former through Christ and the latter its
Marian corollary.
5. On the contrary, Protestantism in the British
Isles, and Ulster not least of all, is divisible between the blessed hegemony
of Presbyterians and Puritans in volumetric volume and the cursed
under-position, as it were, of Anglicans in massive mass, the former affiliated
to the tongue in watery sensuality and the latter to the flesh (including the
phallus) in vegetative sensuality, neither of them germane to contexts of
salvation or damnation in consequence of their 'once-born' standings within
what amounts to an inverted triangle.
6. Consequently not only can you not save or damn an
abstraction like Ulster, but you cannot save or damn Protestants within the
clerical parameters of Presbyterian/Puritan anti-Christianity and Anglican
pseudo-Christianity, since both salvation and damnation presuppose an advancement
from sensuality to sensibility, the 'once-born' outer to the 're-born' inner,
and require a Catholic resolve, in consequence, to keep the norms of brain and
womb sensibly in place, in what is effectively a non-triangular framework.
7. Of course, there is less sensibility to Roman
Catholicism these days and more sensuality, as befitting the age, an age of heathenistic criteria, but of the type of sensuality that
is germane to the ears and thus to a 'once-born' order of metaphysics in what
has been generally described as 'the Father'.
8. Therefore both Protestants and Catholics
exist, by and large, in contexts of sensuality, of blessed or cursed Heathenism
in which 'once-born' criteria are effectively, if not officially, paramount,
and one gets tongue over phallus in the one case, that of Protestants, and eyes
over ears in the other case, that of Catholics - the former in each case
germane to the female aspect of things and the latter to its male aspect.
9. Hence both Protestants and Catholics can be saved
and/or damned from sensuality to sensibility in relation to what I have
described as the triadic Beyond of 'Kingdom Come', wherein the
Presbyterian/Puritan 'first' shall be bottom-tier Social Transcendental 'lower
last' and the Anglican 'last' shall be middle-tier Social Transcendental 'lower
first', and Catholics shall be top-tier Social Transcendental 'upper first' if
sufficiently airy and metaphysical, but administrative-aside Social
Transcendental 'upper last' if habitually more fiery and metachemical.
10. For just as the phenomenal corollary of rising
to brain from phallus in vegetative
sensibility is falling to womb from tongue in watery sensibility, so the noumenal corollary of rising to lungs from ears in airy
sensibility is falling to heart from eyes in fiery sensibility, and the latter
would be very much germane to the administrative aside that serves the triadic
Beyond, though always with a noumenal bias that
ensures that truth remains hegemonic over both knowledge and strength, and
people of Catholic descent consequently remain religiously above those of
Protestant descent, who will be divided between the bottom two tiers of our
triadic structure.
11. But structure we have, not utopian 'pie in the
sky' or 'castles in the air' or overly partisan concepts of the Beyond such
that would exclude a 'new purgatory' and a 'new earth' from what with me
becomes, in the triadic Beyond, a 'new heaven' in metaphysics over both physics
and chemistry.
12. Yet the latter would not be a rehash of
Catholic tradition, the sort of tradition which aural decadence would seem, in
any case, to have left in its wake, but rather strength and knowledge, womb and
brain, conditioned by inner truth, by lungs, and therefore coloured by factors
which had not existed before, since Catholicism falls back on the ears, a
sensual and outer mode of truth and godliness which is precisely that from
which one must be saved, if one wishes to achieve an accommodation with
metaphysical sensibility.
13. But if the Catholic Father vis-à-vis the
Catholic Christ and Virgin Mary is a kind of New Testament reality, it must be
said that clerical sleight-of-hand easily accommodates the Old Testament, and
thus the rule, within a pyramidal triangle, of Jehovah over Satan, of stellar
over solar, with a peripheral Venusian parallel to
complete the heathenistic structure in which female
criteria are hegemonic over male criteria, whose Satanesque
solar 'fallen angel' is accordingly 'fall guy for slag'.
14. Such, however, is the 'once-born' rule for the
negativity of inorganic primacy, wherein ugliness and hatred dominate falsity
and woe, in typically cosmic fashion.
15. The 'once-born' rule for the positivity of organic supremacy, on the other hand, is beauty
and love dominating truth and joy, like eyes over ears, and perhaps here we
should be talking rather more in terms of, say, Moses or, rather, Saul and
David than of Jehovah and Satan.
16. Be that as it may, Catholicism is no less
disposed, at bottom, than Protestantism to falling back on heathenistic
criteria of a 'once-born' and therefore sensual nature, and it is for this
reason that Risen-Virgin fundamentalism often gets the jump, so to speak, on Fatheresque transcendentalism, as the eyes pull upper-plane
rank on the ears, spatial space over sequential time, like the sensuality of
framed painting over the sensuality of scored music.
17. I do not 'buy' and have never 'bought' such a heathenistic situation, and that is why I am against
Catholicism no less than Protestantism and anxious to save and/or damn both
Catholics and Protestants to the
triadic Beyond of 'Kingdom Come', wherein the 'rebirth' of sensibility is
paramount and one can infer a male hegemony over the female side of life in
saved consequence!
18. With Social Transcendentalism there would be
no falling back on Biblical falsehoods and hypocrisies, but an end, once and
for all, to the lies that have held people back from the truth and which
continue so to do, regarding as supreme being that which, in reality, is
germane to primal doing in the cosmic realm of inorganic primacy, which is
negative, and to supreme doing in the universal realm of organic supremacy,
which is positive.
19. Either way, that which is germane to being
becomes 'fall guy for slag', i.e. Satanic and/or Davidian
'Devil', and a taboo on the notion of a counter-Cupidian
axis is consequently maintained, to the exclusion of metaphysical salvation (as
from sensuality to sensibility, ears to lungs in organic supremacy).
20. I have exposed the lie, the great delusion and
crime at the roots of Bible-inspired religion, and it is for the People to
judge of the veracity of what I have written in due course and, hopefully, to
act accordingly, voting, when the time is ripe, for religious sovereignty and
deliverance, in consequence, not only from 'sins and/or punishments' (depending
on one's ethnicity) of the world, but, no less importantly, from the type of
Biblical falsehoods and primitivistic limitations
that continue to identify the concept of God with Creator, and with a cosmic
'first mover' moreover, so that that which in reality is metachemical
and diabolic gets to play that which is metaphysical and divine, and all within
the necessarily heathenistic and un-Christian parameters
of 'once-born' antinot-selves, as germane, in
particular, to the cosmos-slavering Old Testament.
21. One cannot be saved from the Old Testament
'Father', since that is on an axis which falls from sensuality to sensibility,
as from stellar to Venusian, Jehovah to (I would
guess) Allah, and even to be saved from solar to Saturnalian,
rising from negative sensuality to sensibility, would be less than organic, and
therefore something less concerned with truth and joy than with falsity and
woe. No, one can only be saved from ears
to lungs in organic supremacy, rising from sensual truth and joy in the
not-self/selflessness of ears and airwaves to sensible truth and joy in the
not-self/selflessness of lungs and breath, wherein the positivity
of supreme being is at its profoundest peak.
22. Thus the metaphysically Saved must turn away
from the Ear Father and the Airwaves Holy Spirit of Heaven if they are to
embrace the ultimate Holy Soul of Heaven via both the Lung Father and the
Breath Holy Spirit of Heaven, achieving the transcendence of inner Ego Son in
due process of soulful resurrection.
23. Such is the doctrine
that speaks to the metaphysically Cursed, seeking their deliverance from
sensuality to sensibility and an end, for them, to the spatial upper-plane
hegemony of the metachemically Blessed, all those
fire-devils who nonetheless pass for gods in the realm of Risen-Virgin
fundamentalism.
24. This doctrine of the Social Transcendentalist
way to 'Kingdom Come' also speaks to the physically Cursed, that they may turn
away from the volumetric upper-plane hegemony of the chemically Blessed and
cease, in consequence, to live under a feminine shadow and the heathenistic freedoms which are permitted to the blessed
Free.
25. For until those
affiliated to the male side of life take a lead in opting from sensuality to
sensibility, there will be no damnation of those affiliated to its female side
from sensuality to sensibility, and no end to the hegemony of heathenistic criteria in consequence!
26. Let the People mark my words well; for the
'Day of Judgement', in which they must judge me and via me themselves, is at
hand, and nothing short of a majority mandate for religious sovereignty can or
will deliver the peoples concerned (see 'The Justice of Judgement' above) from
the blessed freedoms and/or cursed enslavements, according to gender, of the
'once born' to the saved bindings and/or damned constraints of the 'reborn'.
BLESSED
AND CURSED VIS-À-VIS SAVED AND DAMNED
1. The notion that God blesses is a contradiction
in terms. It is not for God or the godly
to bless but to save, and to save the metaphysically Cursed
from their enslavement to the freedoms of the metachemically
Blessed.
2. Hence it is not God that blesses but, in
effect, the Devil, the diabolic 'first mover' of things from whom the 'fallen
angel' escaped, as from the hell of stellar primacy in spatial space to the
comparative heaven of solar primacy in sequential time, primal doing to primal
being.
3. For the 'first-mover' Creator Devil is
blessed with hegemonic ascendancy in space over the 'fallen angel' fall guy
for slag in time, and is accordingly of the context, in inorganic primacy,
which is blessed with freedom for itself and from which, in consequence, the
blessings of freedom for the relevant female antinot-self
(of stellar primacy) may be inferred.
4. Of course, when one talks of 'first movers'
and 'fallen angels' one automatically limits and restricts oneself to the
cosmic negativity of inorganic primacy, wherein only negative noumenal values like ugliness and hatred in relation to
cosmic metachemistry, and falsity and woe in relation
to cosmic metaphysics may be said to apply.
5. To speak of love and beauty in relation to
universal metachemistry or truth and joy in relation
to universal metaphysics, on the other hand, is to put oneself 'beyond the
pale' of Old-Testament usage in what would, in effect, be closer to the New
Testament, wherein organic supremacy tends to prevail at the expense of
inorganic primacy, being in some sense superimposed upon it, and one can
accordingly conceive of the outer metachemical in
terms of the Risen Virgin and the outer metaphysical in terms of the Father,
neither of which would owe anything, in Jehovahesque
or Satanic outer fashion, to either the stellar plane or the solar plane but,
on the contrary, would parallel the eyes and the ears respectively, contexts of
sensual organic supremacy in which only positive values, corresponding to the
'once-born' manifestations of supreme doing and supreme being, could be said to
exist.
6. Hence because blessing or the fact of being
blessed appertains to the ascendant female position in, for instance, spatial
space over the under-plane position of the male in sequential time, it follows
that it is the Risen Virgin who is blessed and/or who blesses from a heathenistic or 'once-born' standpoint, whereas the Father,
corresponding to the ears, is cursed in relation to what in the Risen Virgin
is, after all, an organic manifestation of the Devil, since of that which is
organically enslaved to the stellar or, rather, optical freedom for the outer noumenal not-self which reigns above.
7. Thus in this positive noumenal
context of sensual universality, no less than in its cosmic and negative
counterpart, it is the New-Testament Risen Virgin, corresponding to a sensual
manifestation of the Devil, who is blessed and the New-Testament Father,
corresponding to a sensual manifestation of God, who is cursed ... with
enslavement to the former's freedom.
8. Salvation in positive metaphysics, the divine
context of airy sensuality and sensibility, is of course from ears to lungs,
and consequently one must abandon the former in order to be saved to the
latter, abandoning the Father, as it were, as binding to metaphysical self takes
the place of enslavement to the metachemical not-self
of the Risen Virgin or equivalent 'once-born' blessed context of diabolic
hegemony in organic supremacy.
9. For salvation is about binding to self for
males, whether that self be physical in Christ or metaphysical (as above) in
the Second-Coming equivalent, whereas that from which one achieves salvation
would have been enslaved to the free not-self of either the blessed woman or
the blessed devil, the fleshy phallus duly subservient to the tongue in the one
context and the ears duly subservient to the eyes in the other, so that in
cultural terms, for instance, literature (and drama in particular) would be
entitled to pull rank on sculpture, and painting likewise entitled to pull rank
on music.
10. Having the self, which is ever subjective and
primary on the male side of life, enslaved by the free not-self of the
ascendant female aspect of things is indeed a curse, not a blessing, for only
the hegemonic devil and/or woman is blessed, in due heathenistic
fashion, with an ascendant and therefore dominating position from which she is
free to do and/or give her blessed most.
11. Being saved from the curse of enslavement to
the free ascendancy of the metachemically and/or
chemically Blessed, on the other hand, is to achieve a binding to self, which
then causes the female side of things, whether diabolic in space-time or
feminine in volume-mass, to fall diagonally from sensuality to sensibility,
wherein the relevant not-selves are placed under constraints which preclude
their being of any real threat to the hegemonic subjectivity of the bound males
in physics and/or metaphysics.
12. Thus constraint on the female not-selves in
sensibility is the corollary of binding to self for saved males, and instead of
a heathenistic situation in which males are
effectively cursed with under-plane enslavement of self to an ascendant female
not-self, one has the much more desirable situation, from a male standpoint, in
which females are no longer objectively dominant over males but sensibly
subservient to them in either Christian or, with my teachings, Social
Transcendentalist terms, the terms not of womb under brain, but of heart under
lungs.
13. It is always necessary to constrain the female
side of things in sensibility, because with females, whether noumenally diabolic or phenomenally feminine, the not-self
is primary and the self secondary on account of the objectivity of their
vacuously-conditioned dispositions, which drives them
outwards.
14. Self for females is not what comes first but,
on the contrary, what comes second to a dominant not-self, which is alone
capable of first- or second-rate status in will and/or spirit, power and/or
glory.
15. For males, on the other hand, it is the other
way around, both the ego and the soul of formal and contented selfhood capable,
depending on the elemental context, of first- or second-rate status, and
consequently males will always be less than satisfied, deep down, with any
situation in which the self is obliged to bow before a not-self hegemony. That is truly a cursed situation, and
therefore something from which to be saved and, moreover, from which to seek
salvation.
16. For salvation is, of course, a male
prerogative, since it alone pertains to the male side of life and is something
which is agreeable to males on account of their bias for self and corresponding
interests in achieving, through binding
to self, either a first-rate order of soul (and correlative second-rate order
of ego) in sensible metaphysics or a first-rate order of ego (and correlative
second-rate order of soul) in sensible physics, the former salvation germane,
so I teach, to 'Kingdom Come' and the latter very much the lower-class way of
Christian tradition.
17. Females can never achieve anything more than
third- and fourth-rate orders of soul and ego, as germane to that which, being metachemical or chemical, appertains like beauty/love and
strength/pride to the female side of life, and consequently they have a vested
interest, you could say, in exploiting first- and second-rate orders of will
and spirit in their respective sensual not-selves in order to maintain
hegemonic standings over males, whose will and spirit in physical and
metaphysical sensuality is never more than third- or fourth-rate, as germane to
knowledge/pleasure and truth/joy.
CONTRASTING
RATES OF ELEMENTAL AFFINITIES
1. To contrast the first-rate power of the will
to do metachemically through not-selfish, i.e.
of the not-self, beauty with the fourth-rate power of the will to do metaphysically
through not-selfish truth, and each of these noumenal
absolutes with the phenomenal relativity of the second-rate power of the will
to do chemically through not-selfish strength and the third-rate power
of the will to do physically through not-selfish knowledge.
2. To contrast the first-rate glory of the
spirit to give chemically through not-selfish, i.e. of the not-self,
pride with the fourth-rate glory of the spirit to give physically
through not-selfish pleasure, and each of these phenomenal relativities with
the noumenal absolutism of the second-rate glory of
the spirit to give metachemically through
not-selfish love and the third-rate glory of the spirit to give
metaphysically through not-selfish joy.
3. To contrast the first-rate form of the ego to
take physically through selfish, i.e. of the self, knowledge with the
fourth-rate form of the ego to take chemically through selfish strength,
and each of these phenomenal relativities with the noumenal
absolutism of the second-rate form of the ego to take metaphysically
through selfish truth and the third-rate form of the ego to take metachemically through selfish beauty.
4. To contrast the first-rate contentment of the
soul to be metaphysically through selfish, i.e. of the self, joy with the
fourth-rate contentment of the soul to be metachemically
through selfish love, and each of these noumenal
absolutes with the phenomenal relativity of the second-rate contentment of the
soul to be physically through selfish pleasure and the third-rate contentment
of the soul to be chemically through selfish pride.
5. That which, as will, does, always does
apparently, from the most apparent context of the metachemical
will to the least apparent context of the metaphysical will via the more (relative
to most) apparent context of the chemical will and the less (relative to least)
apparent context of the physical will.
For the will, being affiliated to elemental particles,
is ever a thing of appearances.
6. That which, as spirit, gives, always
gives quantitatively, from the most quantitative context of the chemical spirit
to the least quantitative context of the physical spirit via the more (relative
to most) quantitative context of the metachemical
spirit and the less (relative to least) quantitative context of the
metaphysical spirit. For the spirit,
being affiliated to molecular particles, is ever a
thing of quantities.
7. That which, as ego, takes, always
takes qualitatively, from the most qualitative context of the physical ego to
the least qualitative context of the chemical ego via the more (relative to
most) qualitative context of the metaphysical ego and the less (relative to
least) qualitative context of the metachemical
ego. For the ego, being affiliated to
molecular wavicles, is ever a thing of qualities.
8. That which, as soul, is, always is
essentially, from the most essential context of the metaphysical soul to the
least essential context of the metachemical soul via
the more (relative to most) essential context of the physical soul and the less
(relative to least) essential context of the chemical soul. For the soul, being affiliated to elemental wavicles,
is ever a thing of essences.
9. To do in relation to
beauty, strength, knowledge, and truth, descending, as it were, from first- to
fourth-rate orders of power.
10. To give in relation
to pride, love, joy, and pleasure, descending from first- to fourth-rate orders
of glory.
11. To take in relation
to knowledge, truth, beauty, and strength, descending from first- to fourth-rate
orders of form.
12. To be in relation to
joy, pleasure, pride, and love, descending from first- to fourth-rate orders of
contentment.
13. To combine, in the
fiery devility of metachemistry,
a first-rate power with a second-rate glory, a third-rate form and a
fourth-rate contentment, thereby descending from will to soul via spirit and
ego.
14. To combine, in the
watery femininity of chemistry, a first-rate glory with a second-rate power, a
third-rate contentment and a fourth-rate form, thereby descending from spirit
to ego via will and soul.
15. To combine, in the
vegetative masculinity of physics, a first-rate form with a second-rate
contentment, a third-rate power and a fourth-rate glory, thereby descending
from ego to spirit via soul and will.
16. To combine, in the
airy divinity of metaphysics, a first-rate contentment with a second-rate form,
a third-rate glory and a fourth-rate power, thereby descending from soul to
will via ego and spirit.
17. Metachemistry, being
of the will per
se, is the context of powerful appearances par excellence, and hence
of beauty.
18. Chemistry, being of the spirit per se, is the
context of glorious quantities par excellence, and hence of pride.
19. Physics, being of the ego per se, is the context
of formal qualities par excellence, and hence of knowledge.
20. Metaphysics, being of the soul per se, is the
context of contented essences par excellence, and hence of joy.
THE
REALITY OF RIGHT AND WRONG
1. What is evil?
That which is free in blessed hegemony over the male side of life,
whether metachemically or chemically, absolutely or
relatively, in relation to the noumenal objectivity
of spatial space or to the phenomenal objectivity of volumetric volume.
2. And what is good? That which has been brought low from a
blessed hegemony in objective sensuality to a damned constraint (upon not-self)
in objective sensibility, passing from spatial space to repetitive time in the noumenal context of metachemistry
and from volumetric volume to massed mass in the phenomenal context of
chemistry.
3. Therefore whereas evil is free and 'once
born', goodness is constrained and 'reborn', though both alike appertain to the
female side of life in either absolute (and metachemical)
or relative (and chemical) terms.
4. What is folly? That which is enslaved in cursed subservience
to a female hegemony, whether metaphysically or physically, absolutely or
relatively, in relation to the noumenal subjectivity
of sequential time or to the phenomenal subjectivity of massive mass.
5. And what is wise? That which has been raised up from a cursed
enslavement in subjective sensuality to a saved binding (to self) in subjective
sensibility, passing from sequential time to spaced space in the noumenal context of metaphysics and from massive mass to
voluminous volume in the phenomenal context of physics.
6. Therefore whereas folly is enslaved and 'once
born', wisdom is bound and 'reborn', though both alike appertain to the male
side of life in absolute (and metaphysical) or relative (and physical) terms.
7. No less than evil is inextricably linked to
freedom (of not-self) for female sensuality to dominate male sensuality in
either eyes (noumenal) or tongue (phenomenal),
goodness is just as inextricably linked to constraints upon the freedom (for
not-self) of female sensibility in either heart (noumenal)
or womb (phenomenal).
8. And no less than folly is inextricably linked
to enslavement (of self) by male sensuality in either ears (noumenal)
or phallus (phenomenal), wisdom is just as inextricably linked to binding (to
self) for male sensibility in either lungs (noumenal)
or brain (phenomenal).
9. Now whereas the 'free female' is evil and the
'enslaved male' a fool, the 'constrained female' is good and the 'bound male'
wise.
10. Whereas 'the evil' are blessed with the
hegemonic position of unconstrained freedom over males, 'the good' are damned
by constrained freedom to a subservient position under males.
11. And whereas 'the foolish' are cursed with the
subservient position of enslaved binding under females, 'the wise' are saved by
the hegemonic position of unenslaved binding over
females.
12. What is right and what is wrong? Clearly it is right for males that they
should be delivered from sensuality to sensibility, rising diagonally through
two planes in either lower-class (phenomenal) or upper-class (noumenal) terms, so that they are no longer foolishly
enslaved but wisely saved from such a curse, which is wrong for them.
13. Clearly it is right, from a male standpoint,
that females should be delivered from sensuality to sensibility, falling
diagonally through two planes in either upper-class (noumenal)
or lower-class (phenomenal) terms, so that they are no longer evilly free but
goodly damned from such a blessing, which is wrong for males.
14. Thus whereas both evil and folly are wrong,
since heathenistically outer, goodness and wisdom are
right, since non-heathenistically inner, and
therefore less a matter of sensuality than of sensibility.
15. One has to be gender partisan, for it is
obvious, on a utilitarian basis, that evil is and can be 'right' for females
and goodness 'wrong' for them. But, in
moral reality, it is necessary to differentiate between the wrongness of
sensuality and the rightness of sensibility, since it would be a poor kind of
philosopher who accorded rightness to evil and wrongness to goodness or,
alternatively, rightness to folly and wrongness to wisdom.
16. The damned female is alone good, whether
absolutely in metachemistry or relatively in
chemistry, and therefore right from a male standpoint, whereas the saved male
is alone wise, whether relatively in physics or absolutely in metaphysics, and
therefore inherently right.
COMMON
AND UNCOMMON IN SENSUALITY AND SENSIBILITY
1. Nations of common sense or, more correctly,
sensuality, like the British (particularly English), and of uncommon sense or,
again, sensuality, like the Americans, tend not to have too much time for what,
from their respective standpoints, must seem like either common sensibility or
uncommon sensibility. For
they are so hooked on sensuality as to be only moderately capable of
sensibility.
2. Nations, on the other hand, of common sensibility,
like the Irish (and even Gaels in general), and of uncommon sensibility, like
the Indians, tend not to have too much time for what, from their respective
standpoints, must seem like common sensuality or uncommon sensuality. For they are so given to
sensibility as to be only moderately capable of sensuality.
3. For the heathenistic
sensual, freedom is the highest ideal and they will fight tooth and nail to
protect the blessed hegemony of evil over folly, of metachemistry
over metaphysics (as in the American case in particular), and of chemistry over
physics (as in the British case in particular), for they incline, if
unconsciously, to take the curse of under-plane enslavement of the male side of
things to a female hegemony for granted, being basically ignorant of the extent
to which both freedom and enslavement are morally wrong.
4. With the non-heathenistic
sensible, on the other hand, binding to self is the highest ideal and they will
do everything in their power to protect the saved hegemony of wisdom over
goodness, of physics over chemistry (as in the Irish case traditionally), and
of metaphysics over metachemistry (as in the Indian
case traditionally), for they incline to a male hegemony in their awareness of
the extent to which both binding to self for males and constraining of the
not-self in females are morally right.
5. Societies, like nations, can accordingly be
divided into those for which freedom of the sensual not-self is the ne plus ultra of
things and those, on the contrary, for which binding to the sensible self is
the ne plus ultra of things - the former with
a female bias and the latter with a male one.
6. Those who uphold freedom may kid themselves
that it is a righteous ideal but, in reality, it is morally wrong; for it implies
the hegemony of evil over folly and the enslavement of males to a female
domination in which heathenistic criteria of
'once-born' sensuality are paramount, to the inevitable detriment of male
self-respect.
7. Whether the symbolic illustration of this be
the 'Liberty Belle' or 'Britannia', a noumenal and metachemical or a phenomenal and chemical manifestation of
hegemonic freedom, the result is a crushing victory for evil over goodness,
female sensuality over female sensibility, and an equally crushing victory for
folly over wisdom, male sensuality over male sensibility, with a consequence
that common sensuality in the phenomenal case of evil/folly (Britain) and
uncommon sensuality in the noumenal case of
evil/folly (America) will tend to prevail at the expense of common sensibility
in the phenomenal case of wisdom/goodness (Ireland) and uncommon sensibility in
the noumenal case of wisdom/goodness (India).
8. For sensuality, like
sensibility, is common when it is phenomenal and relativistic, appertaining to
a lower-class mean in volume and mass, whereas sensibility, like sensuality, is
uncommon when it is noumenal and absolute,
appertaining to an upper-class mean in time and space.
9. The triadic Beyond to which I subscribe as
the framework of religious praxis for 'Kingdom Come' would accordingly be
divisible between an upper tier of uncommon sensibility in which
transcendentalism was in its per se mode, a middle tier of
common sensibility in which humanism was in its per se mode, and a
bottom tier of common sensibility in which nonconformism
was in its per se mode, as well as 'bovaryized'
subdivisions on every tier relative to chemical, physical, and metaphysical
approaches to mass, volume, and space.
10. Thus would the triadic Beyond cater to an
upper-class elite, corresponding to 'the saved few', of the bound in spaced
space, a middle-class commonality, corresponding to 'the saved many', of the
bound in voluminous volume, and a lower-class commonality, corresponding to
'the damned many', of the constrained in massed mass, give and take subsectional distinctions between per se and 'bovaryized' modes of transcendentalism, humanism, and nonconformism.
11. Either way, one would be talking about a
society in which wisdom and goodness were the prevailing ideals, since
sensibility permits of a righteous structure in which the female aspect of
things is ever subordinate to a male hegemony.
12. And in such a society males would develop
their full potential for self-knowledge and self-transcendence, becoming as wise
in uncommon or common sensibility as their respectively saved standings as gods
or men, transcendentalists or humanists, permitted, with nothing worse than at
times begrudging support from 'the constrained good' of the nonconformist modes
of metaphysics, physics, and chemistry below, i.e. their female counterparts.
AS
IN THE BEGINNING, SO ANTITHETICALLY IN THE END
1. The dividing line between idiocy and genius
can be very thin, in fact little more than an elastic band or a thong, as when long
hair hangs loose in the one instance and is tied together in a ponytail in the
other, the former approximating to the id-self and the latter to the soul-self,
alpha and omega of the self in relation to hair.
2. One fancies that the man with long hair
hanging loose would prefer, or should be
of a mind, to drink out of a bottle than a can, whereas his ponytailed
counterpart would or should prefer direct recourse to a can, each of them
outside the worldly parameters of glasses and cups/and or mugs.
3. It would also be logically consistent for the
one to prefer the use of a scooping fork with his dinner and for the other,
less of an idiot than a genius, to prefer to wield a spoon, neither of them
much partial to the use of knife and fork.
4. One would expect to see the loosely
long-haired person lounging around in parks and his ponytailed
antithesis sitting in close proximity to some fountain and/or plant(s) in a
shopping centre, perhaps consuming a non-alcoholic drink from a can (at any
rate if he is of a more than communistic persuasion and is accordingly glad to
leave 'worldly alcohol' in its most attenuated presentation well alone).
5. Not least significant of the distinctions
between 'the idiot' and 'the genius' would be the preference for tapes, both
audio and video, on the part of the former and for CDs and/or DVDs on the part
of the latter, whom one would expect to sport a ponytail and to be sufficiently
centripetal as to be above or beyond Jazz.
6. For it is not the
id, remember, which is of especial relevance to 'the genius' but the soul, and
consequently he will be loathe to entertain anything which is likely to 'jerk
him off' in blatantly alpha-oriented fashion.
7. Returning to 'the Garden' is not on his
agenda, for he is one who looks forward to the paradise to come rather than
back towards the ancient paradise, which tends to be identified with nature and
the most 'scenic' or 'exotic' manifestations of nature in particular.
8. It is in 'the Garden' that long hair hangs
loosely, and that instinct is granted maximum prominence as people continue to
be held spellbound by the beauty of natural appearances, perceiving life in
overly libertarian terms.
9. Not so in 'the Centre' of millennial
futurity, where a centralized ponytail would be virtually de rigueur for those
who were truly 'up to it', third-tier type people (albeit with a fringe for
females), and the soul is granted maximum prominence as people defer to the
truth of subnatural essences, conceiving of life in
overly conservative terms.
10. Neither the relative libertarianism of the
'worldly strong' nor the relative conservatism of the 'worldly knowledgeable'
greatly appeal to our self-obsessed extremes - the id-oriented 'idiot' and the
soul-oriented 'genius' - for they are as alpha and omega to that which comes in
between.
11. However, much as it would take a poor view of
idiots, the triadic Beyond would not be a context in which relatively
libertarian and relatively conservative people had no place, for not everyone
can be ultra-conservative, and the advocate of 'Kingdom Come' would be less
than fair to himself if he excluded those who come in between 'the idiot' and
'the genius' from the Beyond in question, bearing in mind the necessity of a
comprehensive structure if justice is to be done not only to those who are
entitled to top-tier status, but to the generality of lower-class persons for
whom anything more than massed mass or voluminous volume, whether in
nonconformist, humanist, or transcendentalist terms, would be completely irrelevant.
12. But more irrelevant than spaced space in
nonconformist, humanist, and transcendentalist terms for the commonality of
persons in relation to the triadic Beyond of 'Kingdom Come' ... would be the idiocy
of the id-self and all that which clings to religious or cultural tradition of
the most primitive and superstitious kind.
13. For what pertains to the one type of paradise
is completely irrelevant to the other, even though that which was in the Beginning,
namely the self, is and ever shall be also in the End, both the phenomenal end
of history and the noumenal end of eternity in which
not the id but the soul is the sovereign manifestation of the self, and all
else must bow to the reign of that which, in its joyful being, justifies divine
truth and stands as the eternal refutation of the beautiful lie.
14. Thus does the philosopher vanquish the poet
from the ultimate eternity, as the genius of his soul takes its rightful place
at the head of those who, in their dramatic or narrative leanings, are destined
to defer to that which is the literary ne plus ultra of
things and guide to those who, while lacking true genius, are anything but
idiots!
15. And with the light excluded, 'the dark' and
'the heavy' will approach, on their own respective terms, the compelling
lightness of the philosopher's beingful genius and
take from it that which will bring to their darkness and their heaviness, their
giving and their taking, a lighter tone.
THE
MORAL DESIRABILITY OF CULTURE AND CIVILITY
1. We have used words like evil, good, folly,
and wisdom in relation to sensuality and sensibility, contending that evil is
ever germane to metachemical and chemical sensuality
and good, by contrast, to the metachemical and chemical
modes of sensibility, while, on the opposite, or male, side of the gender
fence, folly is ever germane to physical and metaphysical sensuality and
wisdom, by contrast, to physical and metaphysical sensibility.
2. Therefore there is a distinction not only
between absolute evil and relative evil, the evil of the Devil and of woman,
but also between absolute good and relative good, the good, once again, of the
Devil and of woman, albeit it be a very different kind of Devil and woman from
the Devil and woman we have identified, in 'once-born' terms, with evil.
3. Likewise there is a distinction not only
between relative folly and absolute folly, the folly of man and of God, but
also between relative wisdom and absolute wisdom, the wisdom, once again, of
man and of God, albeit it be a very different kind of man and God from the man
and God we have identified, in 'once-born' terms, with folly.
4. Therefore just as absolute evil and good are
equally - though antithetically - diabolic, or of the Devil, so absolute folly
and wisdom are equally - though antithetically - divine, or of God.
5. And just as relative
evil and good are equally - though antithetically - feminine, or of woman, so
relative folly and wisdom are equally - though antithetically - masculine, or
of man.
6. Hence whereas 'the diabolic' and 'the divine'
can be absolutely right or wrong, depending on the context, so 'the feminine'
and 'the masculine' can be relatively right or wrong, again depending on the
context, i.e. whether of sensuality or sensibility.
7. To descend, Devil-wise, in space-time from
absolute evil to absolute good is to descend, in fiery metachemistry,
from absolute wrong to absolute right, from blessed freedom in spatial space to
damned constraint in repetitive time, which is equivalent to descending from
the absolute barbarity of noumenal objectivity in its
sensual mode to the absolute civility of noumenal
objectivity in its sensible mode.
8. To descend, woman-wise, in volume-mass from
relative evil to relative good is to descend, in watery chemistry, from
relative wrong to relative right, from blessed freedom in volumetric volume to
damned constraint in massed mass, which is equivalent to descending from the
relative barbarity of phenomenal objectivity in its sensual mode to the
relative civility of phenomenal objectivity in its sensible mode.
9. To ascend, man-wise, in mass-volume from
relative folly to relative wisdom is to ascend, in vegetative physics, from
relative wrong to relative right, from cursed enslavement in massive mass to
saved binding in voluminous volume, which is equivalent to ascending from the
relative nature of phenomenal subjectivity in its sensual mode to the relative
culture of phenomenal subjectivity in its sensible mode.
10. To ascend, God-wise, in time-space from
absolute folly to absolute wisdom is to ascend, in airy metaphysics, from
absolute wrong to absolute right, from cursed enslavement in sequential time to
saved binding in spaced space, which is equivalent to ascending from the
absolute nature of noumenal subjectivity in its
sensual mode to the absolute culture of noumenal
subjectivity in its sensible mode.
11. Thus just as 'the evil' become good when they
are damned from sensuality to sensibility on either the metachemical
axis of space-time or the chemical axis of volume-mass, so one has a right to
speak of a correlative descent, in each case, from barbarity to civility - the
former wrong and the latter right, whether absolutely (in the noumenal contexts of metachemical
sensuality and sensibility) or relatively (in the phenomenal contexts of
chemical sensuality and sensibility).
12. Thus just as 'the foolish' become wise when
they are saved from sensuality to sensibility on either the physical axis of
mass-volume or the metaphysical axis of time-space, so one has a right to speak
of a correlative ascent, in each case, from nature to culture - the former
wrong and the latter right, whether relatively (in the phenomenal contexts of
physical sensuality and sensibility) or absolutely (in the noumenal
contexts of metaphysical sensuality and sensibility).
13. It is as incontestable that being barbarous
and natural are 'wrong' as that being civil and cultured are 'right', since the
evil of barbarity and the folly of naturalism, as in a sense of being
philistine, keep things orientated to a 'once-born' and effectively heathenistic situation of 'the blessed' (with freedom) and
'the cursed' (with enslavement to freedom) in sensuality, whereas the goodness
of civility and the wisdom of culture keep things orientated to a 're-born' and
effectively non-heathenistic situation of 'the
constrained' (from freedom) and 'the saved' (with binding to self) in
sensibility.
14. Consequently civility, as in a wider correlative
sense civilization, is a damned good thing that follows from a cultured lead by
males in either phenomenal or noumenal contexts of
sensibility to maintain a saved hegemony of cultural wisdom at the expense not
only of natural or philistine folly but, on the female side of life, of the
barbarous evil that would otherwise win back the 'civilized good' from their
damned constraints.
15. Those with any moral sense or, rather,
sensibility ... will always be on the side of culture and civility against nature
and barbarity; for they alone are right, whether relatively in the phenomenality of mass and volume or absolutely in the noumenality of time and space, and can accordingly speak of
themselves in relation to wisdom and goodness, enhanced subjectivity for males
and constrained objectivity of females.
THE
TOTALITY OF NATURE
1. Readers of my previous text(s) may recall
that I conceive of Nature in the necessarily comprehensive terms of the four
elements, viz. fire, water, vegetation (earth), and air, and that Nature should
accordingly be subdivided, as it were, on a fourfold basis between the unnature of fire, the supernature
of water, the nature-proper of vegetation, and the subnature
of air.
2. Hence Nature is comprehensively divisible between
that which one cannot live in and yet which is everywhere the basis of life,
viz. fiery unnature, and those elemental
manifestations of it in which life is to be found, viz. watery supernature, vegetative nature, and airy subnature.
3. It has also been established that Nature is
therefore divisible between the female objectivity of unnature
and supernature, corresponding to fire and water, and
the male subjectivity of nature per se and subnature,
corresponding to vegetation and air, so that a straight/curved dichotomy
relative to the distinction between vacuums and plenums can be inferred.
4. Hence the metachemical
'nature' of unnature, the chemical 'nature' of supernature, the physical 'nature' of nature proper, and
the metaphysical 'nature' of subnature - the female
pair objective and the male pair subjective.
5. Now because Nature in general can be of
space-time metachemistry, of volume-mass chemistry,
of mass-volume physics, or of time-space metaphysics, we cannot limit it to
just one axis or plane, let alone sensual or sensible manifestation thereof, as
though Nature were on a par with barbarity or naturalism or civility or
culture, still less equivalent to naturalism and therefore something to be
antithetically ranged against, say, culture.
In reality, all of these elemental alternatives are germane to Nature,
albeit to a different mode of it, depending on the context.
6. In other words, unnature
can be absolutely evil or good, sensually barbarous or sensibly civilized,
depending whether it is of space-time spatially or repetitively, while supernature can likewise be relatively evil or good,
sensually barbarous or sensibly civilized, depending whether it is of
volume-mass volumetrically or massedly.
7. Across to the male
side of the gender fence, which is ever subjective, nature per se can be
relatively foolish or wise, sensually natural or sensibly cultural, depending
whether it is of mass-volume massively or voluminously, while subnature can likewise be absolutely foolish or wise,
sensually natural or sensibly cultural, depending whether it is of time-space
sequentially or spacedly.
8. Hence one cannot limit Nature to this or that
element when it embraces, in the totality of its elemental comprehensiveness,
all the axes and all the immoral and moral, wrong and right positions of
sensuality and sensibility in consequence, from barbarity and naturalism in
sensual unnature and subnature
to civility and culture in sensible unnature and subnature where the space/time absolutism of the noumenal alternatives is concerned, and from barbarity and
naturalism in sensual supernature and nature-proper
to civility and culture in sensible supernature and
nature-proper where the volume/mass relativity of the phenomenal alternatives
is concerned.
9. In that respect, culture and civility are as
much a part or aspect of Nature as naturalism and barbarity, albeit they are -
and ever will be - germane to its sensible manifestations on both relative and
absolute, lower and upper class, terms.
10. I would be less than the philosopher I am if I
didn't assert the desirability of subnature over
nature, as of metaphysics over physics, and gods, or the godly, over men, with
a corresponding preference for unnature over supernature, as of metachemistry
over chemistry, and devils, or the devilish, over women. For only with a noumenal
bias for sensibility can ultimate justice be done to both culture and civility,
wisdom and goodness, with the former germane, so I contend, to the top tier of
our projected triadic Beyond and the latter, by and large, to the
administrative aside which would be pledged to the service and protection of
the Beyond in question.
11. Certainly the relative culture of sensible
nature over the relative civility of sensible supernature
would still have a right to existence, though not, as I have argued, in the
Christian context of old (long-since abandoned by a majority of Catholics), but
in relation to the lower two tiers of the triadic Beyond and the salvation of
Anglicans from relative naturalism to relative culture, phenomenal folly to
phenomenal wisdom, and the correlative damnation of Puritans from relative
barbarity to relative civility, phenomenal evil to phenomenal goodness.
12. Hence a structure of hope for the future in
which the subnature within, corresponding to an
absolute culture, was in a position to pull moral rank on the nature within,
corresponding to a relative culture, and to the supernature
within, corresponding to a relative civility, while being served, in the
administrative aside, by the absolute civility of the unnature
within, whose inner beauty would shine benevolently upon the inner truth,
knowledge, and strength of the metaphysical, physical, and chemical
manifestations of the triadic Beyond for ever more, eternity without end.
LONDON
2000 (Revised 2012)
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