OPUS D'OEUVRE
Cyclic Philosophy
Copyright © 2001–12 John O'Loughlin
_____________
CONTENTS
1. Embracing the Dichotomy
2. Monolithic Myth
3. Modern Architecture
4. The Sensual Basis of Sensibility
5. Some Related Dichotomies
6. Paradoxical Co-existence
7. The Sensuality and Sensibility of Verbal Characters
8. Understanding Literature
9. Understanding Various Media
10. A Particular Quadruplicity
11. Understanding Race
12. More about 'Kingdom Come'
13. Returning to Eternity
14. Appendix
____________
EMBRACING
THE DICHOTOMY
1. One should consider the hairs on one's chest
- those males without any should not be encouraged to experience
transcendentalism at any subdivisional tier-level of
our projected triadic Beyond in 'Kingdom Come', but should take an intermediate
position next to females.
2. The best and deepest males invariably have
hairs on their chest. Those who don't,
or who only have a comparatively small number, are closer to females.
3. Some races, like the Celts, are more male;
others, like the Nordics, exemplify a female bias, as often confirmed by the
paucity of hairs on the chests of their male members.
4. Nordics and Celts, or Celtics, are effectively
the alpha and omega, the appearance and essence, the will and the soul, of
Aryan humanity.
5. I tend to think of Slavs, or Slavics, as either Nordic or Celtic with an Asiatic
admixture. Probably this racial
dichotomy has a religious parallel, traditionally, in the distinction between
Eastern Orthodoxy and Roman Catholicism, Nordic Slavs more given to the one and
Celtic Slavs to the other.
6. The Celtics will only really lead, and
specifically in terms of Gaelic culture, when the Nordics are no longer able or
so inclined to rule, largely because of interbreeding, one suspects, with
blacks, and their consequent subsuming into the world.
7. Both blacks and coloureds are largely of the
world, but they tend to be of it in opposite ways - the fuzzy-haired blacks,
with their African origins, more alpha than omega, and the smooth-haired
coloureds, with their Asian origins, more omega than alpha.
8. Hence blacks are more usually drawn to Nordic
whites and, by contrast, coloureds to Celtic whites; though not necessarily or
invariably in sexual terms.
9. People who oppose racism, or thinking
philosophically in terms of race and racial differences, are usually of an
overly heathenistic disposition such that fights shy
of all sorts of dichotomies from fear of having to choose or even to
distinguish between right and wrong.
10. The same people who oppose racism, in the
above-mentioned sense, also oppose sexism, classism, culturism, and other forms of dichotomous thinking such
that would stretch them beyond the boundaries of a monolithic heathenism
towards a moralistic choice and resolve.
11. Those Celts who could not be corrupted and
subsumed into the Nordic-dominated worldview were traditionally regarded as
'beyond the pale' and effectively treated as outlaws.
12. Such outlaws could never be tamed and turned
into porter-swilling 'white niggers' but continued, especially when dark blue-
and/or green-eyed, to haunt and taunt the Nordic worldview, remaining 'thorns
in the side' of its heathenistic complacency in
relation to worldly subjection to alpha-stemming rule.
13. I rejoice in these Celtic outlaws and Gaelic
outsiders, for I too am of their breed and know that our day not only will come
but effectively is coming!
14. For the Nordic white is quickly being subsumed
into the world as the black has his way with such women as take his fancy, and
before long even England, traditional home of the Celts' immortal enemy, will
be less Nordic than black and/or coloured, with but a peripheral scattering of
disabused Celts.
15. But our day is coming and will only come
properly to pass with 'Kingdom Come', conceived, in relation to Social
Transcendentalism and its promise of religious sovereignty, as a federation of
the Gaels of
MONOLITHIC
MYTH
1. The monolithic delusions of alpha-oriented heathenistic people often lead to statements like 'the
essence of mankind is freedom', and other such fanciful notions.
2. Frankly, freedom is anything but commensurate
with essence, for essence corresponds to the innermost aspect of things, their
core or soul, and therefore has more to do with sensibility than with
sensuality.
3. Now since the most essential aspect of
things, in human life, is sensible rather than sensual, it follows that the
essence of mankind or, at any rate, of a certain portion of mankind - more
specifically male - is binding, since binding to self is what characterises the
male as a subjective being when he is sensible and therefore true to his
essence, particularly in the case of those males, necessarily metaphysical, for
whom essence really is the true meaning of their lives.
4. However that may be, I return to my starting
point by condemning such statements as strive to characterise mankind as this
or that, irrespective of gender differentiation, as symptoms of a delusory
monolithic heathenism.
5. For, in reality,
statements that overlook or ignore gender tend to perpetrate a false notion of
things, based upon such unitary concepts as 'mankind'.
6. When once we accept that mankind is first of
all divisible between males and females, and then between upper- and
lower-class manifestations of each according, by and large, to build, we shall
find ourselves adopting a more wary attitude towards unitary concepts,
including freedom as the essence of mankind.
7. Frankly, freedom accrues - and not as essence
- to the female side of the gender divide primarily, since it is about the
extents to which the objectivity of metachemical doing,
affiliated to appearance, and of chemical giving, affiliated to quantity, is
unhampered by sensible constraints upon the organs of will and their spiritual
concomitants in relation to the relevant not-selves.
8. Thus freedom is no more the essence of
mankind than, say, binding is the appearance, freedom the quality, or binding
the quantity of mankind. On the
contrary, it would be more accurate to contend that freedom is the appearance
and quantity of that portion of mankind who are female, whether absolutely, in
the upper-class context of noumenal appearances, or
relatively, in the lower-class context of phenomenal quantities.
9. Conversely, it would be no less accurate, in
my opinion, to contend that binding is the quality and essence of that portion
of mankind who are male, whether relatively, in the lower-class context of
phenomenal qualities, or absolutely, in the upper-class context of noumenal essences.
10. Of course, females can be 'bound' and males
'free', but this is so paradoxically in relation to constraints upon the
not-self in sensibility and freedom from the self in sensuality, the former a
secondary order of binding for females and the latter a secondary order of
freedom for males.
11. Thus when 'true' to their gender, females will
prefer freedom (for not-self) in sensuality to binding (of not-self) in
sensibility, while males will prefer binding (to self) in sensibility to
freedom (from self) in sensuality. There
is no common essence for all of mankind, since mankind happens to be a
composite of different genders and classes.
12. Yet monolithic thinking of the alpha-stemming heathenistic variety will insist on the contrary, even
going so far as to claim that mankind is at bottom evil or good, depending on
the bias of the thinker, when, in point of fact, such terms betray a female
bias divisible between the evil of sensuality and the good(ness) of sensibility
in relation to freedom and binding within objective parameters, parameters that
have reference to rectilinear (direct) divergence and/or convergence as germane
to a vacuum.
13. Conceive of freedom and binding within
subjective parameters, or parameters that have reference to curvilinear
(indirect) divergence and/or convergence as germane to a plenum, and one is
obliged to distinguish between the folly of sensuality and the wisdom of
sensibility in relation to males, or to what is properly male, whether in
relative (phenomenal) or absolute (noumenal) terms,
and to pit such folly and wisdom against evil and good as equally valid
reference points for human conduct, the comprehensiveness of which goes far
beyond such simplistic reductionist notions as evil
or good.
14. Mankind is no more evil or good than ...
foolish or wise. It is evil, good, foolish
and wise, with evil and
folly chiefly characterising the female and male aspect of things in
sensuality, but wisdom and goodness characteristic of the male and female
aspect of things in sensibility.
15. For as males climb (diagonally between two
contiguous planes on either phenomenal or noumenal
terms) from folly to wisdom, sensuality to sensibility, so females fall
(diagonally between two contiguous planes on either noumenal
or phenomenal terms) from evil to goodness, sensuality to sensibility, whereby
they are no less surely damned (from the blessing of objective freedom) than
their male counterparts are saved (from the curse of subjective freedom).
16. For the damned good
female is indubitably preferable, from a male standpoint, to a blessed evil one,
even if a cursed foolish male is arguably preferable, from a female point of
view, to the saved wise one!
MODERN
ARCHITECTURE
1. What could be architecturally grosser than
the rectilinear skyscrapers which tower up in an unequivocal display of the utmost
architectural superficiality, their translucent monolithic structures ample
testimony to the heathenistic criteria typifying the
worst aspects of modern life?
2. Certainly it would be hard to escape the
conclusion that architecture had 'gone to the dogs' with these superficially
square towers whose material ugliness would appear commensurate with the worst
of all possible architectural hells.
3. It is as though the city has come to diabolical
fruition with these rectilinear monoliths whose existence would be out of place
in any but the most extensively and intensively urban environments.
4. Extensive and intensive urbanization gave
rise to these grossly superficial monoliths which confirm the transmutation of
town into city, as of purgatory into hell.
5. The worst that could happen architecturally
... has happened, namely these rectilinear monoliths, but so, too,
paradoxically, has the best, albeit in comparatively short supply at present -
I allude, of course, to such curvilinear monoliths as confirm an unequivocally
subjective disposition.
6. Whereas the town or traditional city was
divisible between squares and domes, the modern city, or rather those areas of
the city which are peculiarly modern, exemplifies a like distinction between
rectilinear and curvilinear monoliths.
7. Clearly not all monolithic structures are
rectilinear and effectively metachemical; the
majority in most cities may be, but curvilinear monoliths attest to a
metaphysical alternative which possibly - though I wouldn't bank on it - offers
hope for the future.
8. After all, things are usually more one way
than another because that's the way most people, or even a given people, happen
to be, whether through choice or commercial necessity or financial greed, or
whatever.
9. Things could conceivably change for the
better, i.e., towards a more metaphysical disposition, but not within societal
contexts based on and esteeming freedom.
10. For it is precisely in freedom-worshipping
societies, or countries and peoples especially given, through a female bias, to
the objectivity of free will over the subjectivity of natural determinism, to
freedom as opposed to binding, that metachemical and
chemical predilections are able to flourish, not least of all in terms of
rectilinear styles, both 'high' and 'low', of architecture.
11. Therefore it is inconceivable that physical
and metaphysical orders of architecture could flourish to anything like a
comparable extent in free societies, but only in ones more consciously
dedicated, through sensibility, to the subjective bindings of natural
determinism.
12. I call such societies cultural and civilized,
both in terms of enhanced self-respect in natural determinism for males (cultural)
and of constrained not-self freedom in free will for females (civilized), and
they contrast with the barbarism (unconstrained free will) and philistinism
(self-disrespect) of free societies.
13. For free will is primarily female and natural
determinism primarily male, the one having intimate associations with metachemical and chemical orders of not-self, the other
even more intimate connections with physical and metaphysical orders of self.
14. Rectilinear monoliths are as unequivocally
indicative of free will as curvilinear monoliths ... of natural determinism,
the former exemplifying the objectivity of female freedom and the latter the
subjectivity of male binding.
15. At least, that would be the case in the event
of an alpha/omega distinction between translucent rectilinear monoliths and
opaque curvilinear monoliths.
16. In the case of equivalent translucencies,
however, we are dealing rather more with primary and secondary orders of freedom,
as between the free objectivity of the female not-self and the free
subjectivity of the male self, the former rectilinear and the latter
curvilinear.
17. Only in the case of opaque orders of
curvilinear and rectilinear monoliths would it be possible to infer primary and
secondary orders of binding, as between the bound subjectivity of the male self
in the enhanced natural determinism of sensibility, and the bound objectivity
of the female not-self in the constrained free will of sensibility.
18. These 'inner' forms of monolithic
architecture, corresponding to sensible metaphysics and metachemistry,
would be as far removed from the 'outer' forms of monolithic architecture, with
their translucent façades, indicative of the utmost superficiality, as culture
and civilization from barbarism and philistinism.
19. In fact where the translucent, or free, orders
of monolithic architecture correspond to evil in the rectilinear case of
primary freedom (of the female not-self) and to folly in the curvilinear case
of secondary freedom (from the male self), the opaque, or bound, orders of
monolithic architecture correspond, by contrast, to wisdom in the curvilinear
case of primary binding (to the male self) and to goodness in the rectilinear
case of secondary binding (of the female not-self), thereby standing as the
exemplification of a moral alternative to architectural immorality.
20. One cannot envisage such a moral alternative
on any significant scale except in relation to a bound order of society which
is as officially committed to culture and civilization as free ones, if
unofficially, to barbarism and philistinism.
Yet even then ... sensibility does not typify life as much as
sensuality.
THE
SENSUAL BASIS OF SENSIBILITY
1. The last aphorism in
the above cycle concludes, it could be said, with a sting in its tail. We may officially uphold sensibility, and
therefore the twin moralities of culture and civilization, nurture and
civility, male and female binding, but nonetheless sensuality would seem to predominate
in most people most of the time.
2. The distinction between sensuality and
sensibility is akin to the one between elements and elementinos,
or large particles and small particles of whatever Element, be it metachemical, chemical, physical, or metaphysical, and
therefore subatomically identifiable with photons/photinos, electrons/electrinos,
neutrons/neutrinos, or protons/protinos, or something
to that effect.
3. We pay for sensibility with sensuality, the
foundation upon which sensibility is built or, at any rate, the basis of
profound sense (inner) in superficial sense (outer), and there is a sense (no
pun intended!) in which sensibility is something of a luxury compared to the
sensual bread-and-butter of life.
4. Thus widespread or prevalent sensuality is
less an anomaly than a basic fact of life, even if and when morality enjoins us
to prefer sensibility and do our best to cultivate it in the interests of
culture and civilization.
5. Frankly, those who are truly or genuinely
cultured and/or civilized are more the exception than the rule, and it would
seem that this is always and everywhere the case on account of the fact that
sensuality corresponds to the greater particle, or percentage of society, and
sensibility to the smaller particle - the elementino
in whatever Element as opposed to the element.
6. Put differently, one could say that
sensibility merely corresponds to the video tape and/or player, whereas
sensuality corresponds to the television itself, which is the more prevalent
medium of audio-visual expression. Other
examples of a similar order could be given.
7. Thus it has to be conceded with reason that
man is at bottom sinful and only intermittently or occasionally graceful, since
sin is sensual and grace sensible. But I
should return, at this point, to gender-conditioned distinctions; for 'man' is
rather like 'mankind' in its unitary pretensions, and hardly does justice to
the nature of woman, much less females (including upper-class women, or
'devils') in general!
8. No, we must be careful to distinguish the
basic sinfulness of man or, rather, males from the basic criminality of
females, always allowing, in each case, for a further distinction between
relative and absolute, or phenomenal and noumenal,
manifestations of the same.
9. For males are no less divisible, according to
class, between men and 'gods' than females ... between women and 'devils', the
latter in each case being the noumenal, or absolute,
counterpart to the former.
10. Now if males are generally more sinful than
graceful, because more sensual than sensible, then females are generally more
criminal than punishing, and for similar reasons. Whether they are relatively or absolutely so
will, however, depend on their class.
11. To overlook gender and reduce or define
everything in terms of 'man' or 'mankind' leads to such simplistic and
ultimately delusory notions as the sinfulness of humanity in general, a reductionist credo which is then compounded by equally
false equations of sin with evil and grace with good(ness).
12. To be sure, evil and good have a place in
life, but not in association with sin and grace! Evil is a way of describing crime and
goodness a way of describing punishment, so that they are complementary to
crime and punishment as female terms of reference.
13. Complementary to sin and grace as male terms
of reference are folly and wisdom, for folly is no less descriptive of sin than
wisdom of grace.
14. Therefore just as sin is a mark of folly and
grace a mark of wisdom, so, across the gender divide to the female side of
life, crime is a mark of evil and punishment (of crime) a mark of good.
15. Consequently it would be no less misguided to
speak, in reductionist fashion, of the criminality of
mankind than to speak of the sinfulness of mankind. Mankind is both criminal and sinful, as well (if to
a lesser extent overall) as punishing and graceful, but it is the female
portion of mankind, to persist with this unitary term, which is primarily
criminal and/or punishing and its male portion, or side of life, which is
primarily sinful and/or graceful, whatever people may think.
16. Both portions of mankind alike, however, are
predominantly sensual and therefore criminal or sinful, because sensuality
prevails over sensibility as the element over the elementino,
making for a situation in which the majority of people - what may be called
average humanity - are more criminal than punishing on the female side of the
gender divide and more sinful than graceful on its male side, irrespective of
whether they are 'true' to their gender or 'bent'.
SOME
RELATED DICHOTOMIES
1. In general terms - and with especial
reference to the per
se manifestation of each discipline - it could be said that the criminality of
science contrasts no less with the grace of religion ... than the punishment of
politics with the sinfulness of economics.
2. Again, speaking generally, the evil of
science contrasts no less with the wisdom of religion ... than the goodness of
politics with the folly of economics.
3. To contrast the
general good of politics with the general folly of economics, and the general
or, rather, exceptional evil of science with the exceptional wisdom of religion
- at least where their per se manifestations are concerned.
4. In such fashion the
scientist contrasts with the priest, or man of religion, as a devil with a god,
while the politician contrasts with the economist, or man of economics, as a
woman with a man.
5. In a very real sense
the evil of science and the goodness of politics contrast, on the female side
of the gender divide, with the folly of economics and the wisdom of religion.
6. Just as the best or most genuine science is metachemical and the best and most genuine religion
metaphysical, so the most genuine politics is chemical and the most genuine
economics physical.
7. A distinction, in other words, between fire
and air 'above', in the noumenal contexts of time and
space, and water and vegetation (earth) 'below', in the phenomenal contexts of
volume and mass.
8. Just as the most genuine mode of science is
cosmological and the most genuine mode of religion transcendental, so the most
genuine mode of politics is parliamentary and the most genuine mode of
economics capitalist.
9. Any per se mode of the above disciplines
effectively excludes any other per se mode from the society or type of
civilization to which it pertains.
10. Only comparatively 'bovaryized'
modes of any given discipline can officially co-exist with a per se mode, if
friction between incompatible elements is to be avoided.
11. Science and politics are more closely
affiliated with work than with play, whereas economics and religion are the
disciplines one would associate more closely with play, given their male bias
(when genuine).
12. The distinction
between work and play is mirrored, to a significant extent, in the dichotomy
between state and church, since the one is broadly female and the other male
(when genuine).
13. This is especially so when the State is
objective, whether on noumenal or phenomenal terms,
and thus more closely aligned with the female side of life, as, conversely,
when the Church is subjective, whether phenomenally or noumenally,
and more genuinely male in consequence.
14. What could be called the State-Kingdom (or
'Kingdom Gone'), rooted in metachemistry, contrasts
with the Church-Kingdom (or 'Kingdom Come'), centred in metaphysics, no less
than more general, or phenomenal, manifestations of state and church whose
fulcrum, in chemistry or physics, is closer to the world.
15. Be that as it may, the work-ethos of the State
and the play-ethos of the Church point to a gender dichotomy - in their more
genuine manifestations - between objective and subjective alternatives and, in
some sense, antagonists.
16. For life is an
unequal tug-of-war between the genders, as between sensuality and sensibility
in their primary manifestations, with a bias that generally favours females or,
at any rate, the female side of life.
17. For females it is who make life possible, and
in basic heathenistic terms life revolves around
them, as around the propagation and nurture of offspring.
18. Males are no less secondary to females than
vegetation and air to water and fire, or play to work or the Church to the
State, or ego and soul to spirit and will.
19. Not only is man secondary to woman, as germane
to the phenomenal planes of volume and mass, but God (in any more genuine sense
of what could be called counter-Cupidian sensuality
or sensibility) is secondary to the Devil (in the more genuine terms of the
sensuality or sensibility of a Cupidian axis), as
germane to the noumenal planes of time and space,
whether in primal or supreme, inorganic or organic, contexts.
20. This does not preclude, however, the
possibility or even moral desirability of a male hegemony in sensibility, which
renders that gender which is basically both more powerful and glorious than
males deferential to the ascendancy of form and content(ment)
due to constraints upon not-self freedom of doing/giving (action) in response
to enhanced male self-respect, whether in terms of sensible taking (phenomenal)
or being (noumenal), as respectively germane to the
knowledge and truth of men and gods.
PARADOXICAL
CO-EXISTENCE
1. The more basic the life-form the freer the
lifestyle. Or, in human terms, the
simpler the person the freer the persona - even to the extent
of a female-like repudiation of the more genuine forms of ego and soul.
2. Freedom as an inability to come properly to
terms with binding, with morality as enhanced self-respect (subjective/primary)
for males and diminished not-self respect (objective/secondary) for females, is
a mark of backwardness - a symptom, in short, of philistinism (male) and
barbarism (female).
3. To be free from external invasion and
oppression is one thing; to be free from morality and overly dedicated,
instead, to an immoral lifestyle is quite another, and it is in this latter
respect that freedom can be condemned.
4. However, one cannot exclude freedom - more
usually interpreted in terms of different modes of sensuality - from society or
human life, as if it were symptomatic of an anomaly or aberration subject to
human control and, ultimately, elimination.
5. Freedom and binding are two sides of a larger
picture, and that picture is human life in the
totality of its sensual/sensible options, torn between conflicting gender
interests and predilections.
6. A society that was too bound would be no less
problematic than the one that was too free, since extremes are equally or, at
any rate, unequally detrimental to human well-being, as in the one case there
would be too little sensuality in consequence of too great an emphasis on
sensibility, whereas in the other case there would be too little sensibility in
consequence of too great an emphasis on sensuality.
7. Seeing as sensuality is the basis (if
indirectly) of sensibility, it would be foolish or unrealistic to attempt
eliminating it in the interests of sensibility, just as it would be unrealistic
to cultivate sensuality to the total exclusion of sensibility.
8. A cultural and civilized society, conceived
as two sides of the same omega-oriented sensible coin, will always emphasize
the moral desirability of sensibility at the expense of sensuality, but will
leave people to their own devices as to how sensible they wish to be.
9. Some people will always be more sensible than
others and some people more sensual than others - even in the best or worst of
societies.
10. People are an amalgam, by and large, of
freedom and binding, even if some are more free than bound and others,
evidently more sophisticated and genetically advanced, more bound than free.
11. Pop music, which includes rock, is generally
of 'the free', and serious music, which includes classical, of 'the bound', not
least of all in relation to the utilization, in one guise or another, of music
scores.
12. Politically, freedom tends to be identified
with left-wing movements and binding with right-wing ones - the former
libertarian and the latter conservative.
13. Although freedom can overhaul binding, as when
the former is artificial and the latter 'naturalistic', making for a 'modern'
vis-à-vis 'traditional' distinction, the ne plus ultra of
things is not freedom but binding, and therefore freedom can itself be
overhauled on a similarly artificial basis.
14. Thus within equivalent epochal or civilized
parameters, the relationship of freedom to binding is akin to alpha and omega, heathenistic libertarianism vis-à-vis Christian
conservatism.
15. It is on this basis that one can envisage the
overhauling, democratically and peacefully, of republicanism by and in 'Kingdom
Come', as a new and higher form of sensible religion returns to the world to
replace the Christian tradition and outmanoeuvre its heathenistic
adversary, dedicated, as it generally is, to all things free.
16. For until contemporary freedom has been
overhauled by a new order of binding in 'Kingdom Come', the paradoxical
co-existence of traditional binding and modern freedom will continue to bedevil
attempts to establish culture and civilization in the vanguard of evolving
life, leaving the 'last word' with the contemporary forms of barbarism and
philistinism, to the detriment of human - and, in particular, male -
self-respect.
THE
SENSUALITY AND SENSIBILITY OF VERBAL CHARACTERS
1. If one were to attempt distinguishing between
sensuality and sensibility on the basis of an element/elementino-like
distinction in relation to verbal characters of one sort or another, it would have
to be between upper case on the one hand and lower case on the other, since
that would seem to be the only basis upon which such a distinction could
reasonably be made.
2. Furthermore, one would have to distinguish
across the whole range of Elements ... from fire and water on the female side
of things to vegetation and air on their male side, thereby allowing for metachemical, chemical, physical, and metaphysical
alternatives.
3. Since I equate italics with a kind of
ethereal elevation over non-italicized verbal characters, pretty much as the noumenal planes of space and time over the phenomenal
planes of volume and mass, it follows that characters corresponding to fire and
air will be italicized.
4. Since the noumenal
distinction between fire and air is one of space-time objectivity vis-à-vis
time-space subjectivity, the former axis falling and the latter one rising, it
follows that characters existing on the noumenal
planes of space and time will be either printed or written, which is to say,
disconnected (objective) or connected (subjective), within an italicized
framework.
5. Hence the character distinction between
sensuality and sensibility on the metachemical axis
of space-time objectivity would involve upper-case italic print on the one hand
(spatial space) and lower-case italic print on the other hand (repetitive
time), while the contrary distinction between these options on the metaphysical
axis of time-space subjectivity would involve upper-case italic writing, or writerly text, on the one hand (sequential time) and
lower-case italic writing on the other hand (spaced space).
6. Dropping to the phenomenal planes of volume
and mass, wherein the Elements of water and vegetation (earth) have their
place, one can argue that, contrary to the above, verbal characters
corresponding to water and vegetation will be non-italicized, and thus
corporeal as opposed to ethereal.
7. Now since the phenomenal distinction between
water and vegetation is one of volume-mass objectivity vis-à-vis mass-volume
subjectivity, the former axis falling and the latter one rising, it follows
that characters existing on the phenomenal planes of volume and mass will be
either printed or written, which is to say, disconnected (objective) or
connected (subjective), within a non-italicized framework.
8. For the character distinction between
sensuality and sensibility on the chemical axis of volume-mass objectivity
would involve upper-case non-italic print on the one hand (volumetric volume)
and lower-case non-italic print on the other hand (massed mass), while the
contrary distinction between these options on the physical axis of mass-volume
subjectivity would involve upper-case non-italic writerly
text on the one hand (massive mass) and lower-case non-italic writerly text on the other hand (voluminous volume).
9. Whatever the axis, it would seem that the
perceptual sensuality of literary texts will always accord with upper-case
characters and the sensibility thereof with lower-case characters,
since this is the only parallel we have to an element/elementino
dichotomy between the outer and the inner, freedom and binding.
10. Of course, we do not write (or print) in a
consistently upper- or lower-case fashion, though most of our writing (or
printing) utilizes lower-case characters on a fairly consistent basis, thereby
attesting, it seems to me, to a sensible bias.
11. Whether that bias is corporeal or ethereal on
either noumenal or phenomenal terms could be said to
depend, theoretically, on the type of person, although what could be called the
traditional literary norm tends, in individual practice, to favour the
phenomenal subjectivity of a predominantly lower-case non-italic writerly text, as in letter-writing.
12. Such is certainly not true, however, of books
and newspapers and/or magazines, which rather tend to favour the phenomenal
objectivity of a predominantly lower-case non-italic printerly
text, as though in chemical deference to a female - and more specifically
feminine - mean in connection with massed mass, a literary parallel, in short,
to the womb.
13. And one that suggests, furthermore, a 'modern'
alternative to the kind of manual writing favoured traditionally, even if,
paradoxically, with a sensible bias (as in the prevailing use of lower-case
print).
14. However, even if the greater proportion of
such 'artificial' print, including that used in official correspondence, is
more than simply heathenistic on account of the
preponderance of lower-case sensibility, there is still scope, it seems to me,
for the expansion of writerly texts on such a basis,
so that subjectivity, within both phenomenal and noumenal
planes, was given more encouragement in relation to progress towards the
possibility of a new culture/civilization complex led by the subjectivity of
true culture, and an enhanced sense of sensible co-operation in consequence.
UNDERSTANDING
LITERATURE
1. No culture that is genuine 'sells out' to the
bourgeoisie, for they are the born enemies of culture in any higher, or
religious, sense.
2. Genuine culture is always 'beyond the pale',
so to speak, of the bourgeoisie, and hence of the market place; for it is akin
to religion in its joyful transcendence of the world.
3. In literary terms philosophy, when genuine,
which is to say metaphysical, will most approximate to higher culture, and thus
to that which transcends the mundane parameters of, for example, fiction, the
economic form of literature par excellence.
4. Philosophy, on the other hand, which is less
than genuine, or metaphysical, will either approximate to the world, as in the
cases of essays and dialogues, the physical and chemical 'bovaryizations'
of philosophy, or to that which prefers to rule over the world, which is to
say, to what is furthest removed from genuine philosophy (and culture) in a
diabolic alignment, through verse, with metachemistry.
5. In fact, whereas essayistic philosophy is
quasi-narrative and dialogistic philosophy quasi-dramatic, the most 'bovaryized' order of philosophy will be quasi-poetic in its
verse-like aloofness from the world and antithetical standing, necessarily, to
aphorisms.
6. Thus that which is less than genuinely
philosophical, or metaphysical, can be so on three different levels - the
levels, namely, of verse (like the Bible), of dialogues, and of essays, as
approximating to fire, water, and vegetation in what transpires to be diabolic,
feminine, and masculine shortfalls from or alternatives to the airy divinity of
aphoristic metaphysics.
7. Obviously if metachemical,
chemical, and physical approaches to philosophy are less than genuinely
philosophical, and hence metaphysical, then that which is not even
philosophical but either fictional, theatrical, or poetical, viz. novels,
plays, and poems, will be even further removed from genuine literary culture,
which is to say, from the most genuinely cultural approach to literature -
namely that of philosophy, and in particular that which is both aphoristic and
metaphysical.
8. Thus far from being examples of literary
culture, in any genuine sense, novels, plays, and poems, or fiction, drama, and
poetry will be examples, by and large, of literary philistinism, civilization,
and barbarism, which is to say, natural, supernatural, and unnatural shortfalls
from or alternatives to a subnatural mean.
9. It is as if, scorning cultural associations
with religion, fiction is the literature of economic philistines, drama the
literature of political civilians, and poetry the literature of scientific
barbarians. For only philosophy can be described as the
literature, when genuine, of religious cultists, as of the more genuinely
cultural people in general.
10. If the philosopher is a kind of literary god,
then the poet is very much a literary devil, obsessed with willpower as opposed
to soulful contentment, while the novelist is a literary man and the dramatist
a literary woman, the one given to egocentric form and the other to spiritual
glory.
11. Hence to contrast the truth of philosophers
with the beauty of poets on the noumenal planes of
organic space and time, and both of these with the knowledge of novelists and
the strength of dramatists on the phenomenal planes, down below, of organic
volume and mass, all of whom are supreme as opposed to primal.
12. For where falsity,
ugliness, ignorance, and weakness are concerned, we are dealing less with
positive manifestations of the above than with their negative counterparts,
viz. antiphilosophers, antipoets,
antinovelists, and antidramatists,
all of whom correspond to inorganic primacy.
13. Thus not joy, love, pleasure, or pride ... so
much as woe, hatred, pain, and humility (if not humiliation) characterize the
respective anti-literary predilections of antiphilosophers,
antipoets, antinovelists,
and antidramatists, all of whom are symptomatic of
'literature' in an age or society which is more under the influence, so to
speak, of inorganic primacy in cosmic and/or geologic fashion than under that
of organic supremacy, with its personal and/or universal approaches,
necessarily positive, to the phenomenal and noumenal
alternatives described above.
14. Thus an idealistic shadow to transcendentalism
in the case of philosophy, a naturalistic shadow to humanism in the case of
fiction, a realistic shadow to nonconformism in the
case of theatre, and a materialistic shadow to fundamentalism in the case of
poetry - the worst of all possible literary worlds.
15. Certainly anti-literature can be cultural,
philistine, civilized, or barbarous, depending on the genre, but it will be so
in negative terms, and thus as a primal backdrop to that which is supreme ...
whether on metaphysical, physical, chemical, or metachemical
terms, as applying to organic philosophy, fiction, drama, and poetry, the mark
of literary maturation across all the Elements.
UNDERSTANDING
VARIOUS MEDIA
1. Televisions and computers stand to radios and
telephones as the noumenal abstract to the phenomenal
concrete, since there is something almost ethereal about full screen-utilizing
media which sets them apart, on the above-mentioned basis, from the more mundane
media, by and large, of radios and telephones.
2. Given that televisions and computers are more
noumenal than phenomenal on account of their
screen-utilizing abstractness, it seems that they provide us with a kind of
technological parallel with fire and air, metachemistry
and metaphysics, as though significant of a diabolic/divine dichotomy hovering
ethereally above the world.
3. No such dichotomy, however, could be regarded
as applying to radios and telephones, since the Elemental parallel here is rather
with water and vegetation, chemistry and physics, in what amounts to a kind of
feminine/masculine dichotomy more significant of the world than of anything
effectively towering above it, whether on an anterior (and metachemical)
or a posterior (and metaphysical) basis.
4. One could expect, given their technological
natures, that the chief or principal manifestations of antipoetry,
antiphilosophy, antidrama,
and antiprose would take place in connection with
such media of image and sound reproduction, and, to be sure, it may well be
that television especially lends itself to an antipoetic bias, computers to an antiphilosophic bias, radio to an antidramatic
bias, and telephones to an antiprosodic bias.
5. Be that as it may, there can be no question that
a correspondence exists between the noumenal
objectivity of television and materialism; between the noumenal
subjectivity of computers and idealism; between the phenomenal objectivity of
radio and realism; and between the phenomenal subjectivity of telephones and
naturalism - at least where the older varieties of each medium are concerned.
6. For it seems to me that these media are
capable of evolving or of being evolved from primacy to supremacy, as though
from an inorganic parallel to an organic parallel, and that the supersession of, for want of a better word, conventional
televisions, computers, radios, and telephones by more advanced levels of
these media, like flat-screen televisions and computers, is indicative of such
an evolution, whereby it becomes less feasible to equate them with negativity
and more attractive, by contrast, to allow for greater positivity
or, at any rate, the possibility thereof.
7. Thus while we may still equate conventional
(cathode-ray tube) television with materialism, it becomes possible to equate
the more advanced types of television, including flat-screen digitals, with
fundamentalism, as though in acknowledgement of a progression from inorganic
primacy to organic supremacy within a predominantly or basically metachemical medium.
8. Likewise while we may still equate
conventional VDU computers with idealism, it becomes possible to equate the
more advanced types of computer, including flat-screen LCDs,
with transcendentalism, as though in acknowledgement, once again, of a
progression from the cosmic negativity of inorganic primacy to the universal positivity of organic supremacy within a predominantly
metaphysical medium.
9. Similarly, while we may still prefer to
equate conventional two-band radio with realism, it becomes possible to equate
the more advanced types of radio, including FM digital, with nonconformism, as though in acknowledgement of a
progression from inorganic primacy to organic supremacy within a basically
chemical medium.
10. And while we may still prefer to equate
conventional telephones with naturalism, it becomes possible to equate the more
advanced types of phone, including mobiles, with humanism, as though in
acknowledgement, once again, of a progression from the geologic negativity of
inorganic primacy to the personal positivity of
organic supremacy within a predominantly physical medium.
11. Doubtless similar progressions apply within
the contexts of those related media like video recorders and/or players,
cassette recorders and/or players, record-players, and compact-disc players
and/or recorders, since progress can certainly be noted here that would seem to
parallel what has been alluded to above.
12. Certainly the advancement of DVD at the
expense of video and even conventional CD would seem to be a case in point, as
would the longer-established advancement of cassettes, including micros, at the
expense of tape-recorders and of CDs at the expense of records, meaning LPs and
EPs and vinyl singles, with cassette-players superseding tape-recorders and
CD-players superseding record-players.
13. Other examples, some of them quite distinct
from the above, could doubtless be given, but I do not profess to any great
expertise in these matters and would consider it a kind of soft-underbelly of
my writings.
14. However, it is clear that, whatever the
medium, be it primary or secondary, cosmic or geologic, universal or personal,
public or private, advances have been made from a more conventional, and
possibly inorganic, basis to what are now cutting-edge technologies which hold
out the promise of greater positivity and organic
compatibility for the future. In that
respect, things can only get better!
A
PARTICULAR QUADRUPLICITY
1. We eat and drink - the one arguably physical and
the other chemical; vegetative and watery parallels, in Elemental terms, to the
world of masculine and feminine values.
2. Should we - or some of us - not therefore
smoke (not necessarily tobacco) and sniff (not necessarily cocaine, which in
any case is more usually 'snorted') if there are to be metachemical
and metaphysical parallels to the above.
3. For smoking and sniffing arguably appertain
to the same kind of holonic quadruplicity
as eating and drinking, with the difference that whereas the former are noumenal and effectively upper class, the latter are
phenomenal and basically lower class, which is to say, corporeal rather than
ethereal.
4. Perhaps it is because we live in a
predominantly worldly time, with lower-class values as the democratic mean,
that eating and drinking are far more prevalent than smoking and sniffing; or
perhaps, not excluding an element of that, it is also because the former habits
are mandatory to survival, whereas we can still survive without either of the
latter, notwithstanding the need to breathe?
5. Certainly it cannot be logically denied,
whatever evidence to the contrary might suggest, that smoking and sniffing are
more habits of 'the (noumenal) few' than of 'the
(phenomenal) many', even though there are several different ways of smoking if
not sniffing.
6. There are certainly different ways of
drinking, if not eating, as well, but a person who only drinks and eats would
seem to me to be a lesser type than one who also smokes and/or sniffs.
7. Be that as it may, smoking and drinking
appertain, in Elemental terms, to the female side of life, and eating and
sniffing (including incense) to its male side - the former options respectively
metachemical and chemical, having to do with fire and
water (fluid), the latter ones ... physical and metaphysical, given their
correlations with vegetation (earth) and air.
8. We are told that smoking is bad for us, and
so for many persons dead or dying of lung cancer and related illnesses it would
seem to be; but can the same be said of sniffing, and, if not, then what is to
prevent more people - apart from lower-class prejudices rooted in the phenomenality of volume and mass - from indulging in this
alternative noumenal habit out of a desire not only
to 'turn the tables', so to speak, on smoking but to 'up the stakes' from
drinking and eating merely - something that everybody does, whatever his class
or gender, with all the concrete assurances of the world and few if any of its
abstract hang ups!
9. Certainly I can remember a teacher at school
who was - and probably considered himself to be - a cut above the rest of them,
and he both smoked tobacco and sniffed snuff on a regular basis, thereby
attesting, it seems to me, to a superior disposition in relation to this
particular quadruplicity than those who only, or
merely, ate and drank, after the fashion of ... well, most of the life forms on
this planet that are even more worldly, or terrestrial, than man.
UNDERSTANDING
RACE
1. As one who likes to distinguish the Nordic
from the Celtic on the basis of an alpha/omega dichotomy between rulership and leadership, objectivity and subjectivity on
both pre- and post-worldly terms, I am convinced that so long as the one higher
race continues to rule over large parts of the world, the other higher race
will find it difficult if not impossible to lead it, since the interests of the
one - as English rule of Ireland traditionally demonstrates - tends to exclude
or marginalize those of the other, with 'us'-or-'them'-like consequences.
2. I don't want to repeat here what I said in Magnus
Dei about higher and lower races, supra-worldly and worldly races, except
to say that I still adhere to the view, based on careful consideration of the
facts, that Nordics and Celtics are the twin - and effectively antithetical -
peaks of a racial iceberg on this planet the greater bulk of which lies
submerged beneath both the green- and/or blue-eyed surface in various degrees
of brown-eyed uniformity.
3. So it is that the rule of the brown-eyed world
by pale-blue and/or green-eyed Nordics has tended to marginalize or even
preclude the lead of it by dark-blue and/or green-eyed Celtics. Still, things are slowly but surely changing
in favour of the latter - a much-to-be-preferred scenario which places 'Kingdom
Come' in the vanguard of evolution while the last vestiges of 'Kingdom Gone',
or traditional alpha-stemming kingdoms, are chipped away at by the worldly
majority in the interests of their freedom from autocratic rule and correlative
democratic freedom for the future possibility of binding to theocratic (or
something to that effect) leadership.
4. This is an ongoing process, a slow
working-out of historical progress from alpha to omega via the world, and in
racial terms it is by and large a white vis-à-vis black thing, albeit the white
race is itself divisible between Nordic and Celtic on the aforementioned
alpha/omega basis.
5. So much so that I prefer to think plurally in terms of white races, since there would seem to
be little common ground between the two, and a tendency, in consequence, for
them to remain apart and mutually suspicious of, if not antipathetic towards,
each other's interests, pretty much as if there were a gender dichotomy between
them which precluded the one from seeing eye-to-eye, so to speak, with the
other, since whereas the one race objectively looks out upon the world, the
other race just as subjectively looks in upon the world or, rather, beyond it
to that 'Kingdom' we have identified with God.
6. Such a gender dichotomy, translated into
racial terms, is not only intelligible in relation to pale blue and/or green
eyes vis-à-vis dark blue and/or green eyes, or fair hair vis-à-vis dark hair,
but is even more demonstrable, it seems to me, in relation to a distinction between
hairless chests and hairy chests - the former more usually typifying Nordic
males and the latter their Celtic counterparts.
7. Thus a female/male distinction, effectively,
between the Nordic race and the Celtic race, since those without hair on their chests
are much less disposed to subjectivity than those for whom hairy chests are not
only a mark of genuine maleness, but a confirmation of a more omega-oriented
bias, even to the extent of transcendentalism.
8. Now it seems to me that hair is often found
in proximity to channels of or organs for air, whether as soundwaves
or breath, and that where this is lacking or is less evident, as in the case of
hairless chests, so the capacity for and inclination towards such
transcendentalist pursuits as transcendental meditation will be correspondingly
lacking, with the probability, instead, of some kind of fiery bias, not least
of all in relation to smoking.
9. Thus those who are racially 'not up to'
transcendental meditation are more likely, lacking metaphysical self-respect,
to pollute their lungs with tobacco and such-like smoky substances on account
of what transpires to being a metachemical bias for
fire. They are the alpha as opposed to
the omega, objectively female rather than subjectively male, and just as likely
to be racially Nordic instead of Celtic.
10. But their number is up, metachemistry
not being as influential as formerly, and one day the world will have so
extensively subsumed them into itself ... that probably nothing but
dope-smoking will remain, and what results will probably be more deferential to
the lead of sensible metaphysics than would otherwise have been the case.
11. One cannot exclude the Element of fire from
life, but transmute it, in response to world-historical evolution, one assuredly
can, and in its transmutation it will cease to be the enemy of air and more
like an indirect friend.
12. We are not yet, however, at that stage where
the world is being led, as though by a Celtic piper, while still remaining by
and large itself, but that day will come, and when it does, the lion will have
lain down with the lamb and the lamb be the lamb of God in what I have
elsewhere described as 'Kingdom Come'.
MORE
ABOUT 'KINGDOM COME'
1. Anyone familiar with my writings over the past
two or three years will know that I conceive of 'Kingdom Come' - at least in
relation to these islands - both in terms of a Gaelic federation of Ireland,
Scotland, and Wales ... that, embracing Social Transcendentalism, had been
democratically entered-in to by any or all of the peoples concerned (and in
relation, paradoxically, to a majority mandate for what has been called
religious sovereignty, or the right to religious self-determination on a basis
led, though not exclusively characterized, by transcendental meditation), and,
in addition to this, of a triadic Beyond which would be the actual context,
institutionally and culturally, in which the actualization of such sovereignty
literally took place.
2. Thus 'Kingdom Come' is no mere phrase or
pious hope but something that, with me, acquires both political definition in
terms of a federation of Social Transcendental Centres - 'the Centre' being the
term for that which transcends both conventional state/church relativity in
relation to the world by associating state responsibility, as 'administrative
aside', with the triadic Beyond of the Centre proper - and religious direction
in terms of a three-tier praxis of spiritual, intellectual, and emotional (or
soulful) development, all within the ideological scope of Social
Transcendentalism, the motive force for the 'Kingdom' in question.
3. I have gone into both Social
Transcendentalism and 'Kingdom Come' as both a Gaelic federation and a triadic
Beyond in sufficient detail in previous texts, so will not further elaborate on
all that here ... except to say that such a 'Kingdom' is also designed to
provide a solution to the division of Ireland by allowing for the possibility
of Irish unity between Catholics and Protestants as Social Transcendentalists
within the supra-national framework of a federation of Ireland, Scotland,
Wales, the Isle of Man, etc., should a majority mandate be forthcoming at some
future time - identified by me with 'Judgement' - for religious sovereignty and
deliverance, in consequence, from 'sins and/or punishments of the world',
including, not least, political sovereignty and its judicial and economic
concomitants.
4. Thus Irish unity within the framework of a
Gaelic federation - such is the basis of Social Transcendentalism's solution not
only to the problem of Northern Ireland vis-à-vis Eire, but to the hideous
schism which Christianity created for itself between Catholicism and
Protestantism, to its own ideological detriment and ongoing worldly shame.
5. For Christianity is manifestly a failure, a
tragic error and gross shortfall from religious truth, as is the existence of
Northern Ireland as a six-county Ulster statelet
within the island of Ireland as a whole, and the tragic divisions, both
political and cultural, which have resulted from it derive, in no small part,
from a combination of religious and ethnic disparities having their origin in
an indigenous vis-à-vis imperial antagonism.
6. For British
imperialism was - and in some degree continues to be - responsible for the
division of Ireland, both politically and historically, and what has been done
cannot, in any literal sense, be undone.
It can only be exploited, which is to say, modified in the interests of all Irishmen, whatever
their ethnic traditions, and for that to happen there must be a will on the
part of both sides of the Irish divide to compromise with Social
Transcendentalism and enter into Irish unity on the basis of a Gaelic
federation of Ireland, Scotland, Wales, etc., so that both nationalists and
unionists get what they want only on this basis - a basis not only
permitting compromise where none has existed or could exist before, but
manifestly requiring it ... for progress to happen.
7. For progress must be for Gaels, for the
majority populations not only of Ireland, north and south, but of Scotland,
Wales, the Isle of Man, etc. in general, so that what was done at their expense
by the English - a Nordic race by and large - can be if not literally undone
then, at any rate, turned around and used to the advantage of Celtic humanity
in each of the aforementioned countries.
8. Therefore the Scots and the Welsh should be
just as entitled to the benefits of religious sovereignty within a Gaelic
federation identified by me with 'Kingdom Come' as their Irish counterparts,
whose solution to their divided predicament hinges, it seems to me, on the
willingness of both Scotland and Wales, though especially Scotland, to enter
democratically into partnership with the Irish in the formation of just such a
federation, a federation, in effect, of Social Transcendental Centres, without
which no Irish unity, much less end to 'sins and/or punishments of the world',
can reasonably be envisaged!
9. So British involvement in Ireland
historically should justify Irish involvement in or with Britain, since history
is a two-way thing, and the basis for a new political and religious arrangement
already exists by dint of the imperialistic fruit - namely Ulster loyalism - of British involvement with Ireland.
10. Ulster loyalists are not going to cease being
loyal to Britain, but they, or a majority of them, can choose, I believe, to be
loyal to Britain in a different way - namely with regard to a Gaelic federation
of Ireland, Scotland, and Wales that would amount to a new union with those parts
of Britain from which most of their ancestors hailed, and thus contribute,
democratically, to the dissolution of the United Kingdom and the solution to
Irish division within an ideological structure that would be quite independent
of English control.
11. For England is something that Celtic Scotland
and Wales should want, logically, to become independent of, not just in terms
of devolution from the parliament at Westminister,
but, more significantly, of evolution towards a federation with Ireland and an end,
in consequence, to the division and rule of Celts by their Nordic antithesis -
always more alpha than omega, more objective than subjective, more female than
male, more scientific than religious and, frankly, more barbarous than
cultural!
12. Rest assured, 'Kingdom Come' can only come to
pass on the basis of an omega-oriented cultural predilection such that finds
its apotheosis in religious sovereignty, and it is because the Celts of these
islands typify such a predilection that it would be for them to decide, come
'Judgement', or that most paradoxical of elections that would not be just
another election but the means to the end of all democracy in the interests of
what lies beyond it, whether to abandon the world for 'Kingdom Come' and enter
into unity with one another under the ideological framework of Social
Transcendentalism, and its promise of a triadic Beyond duly served from the
bedrock of an administrative aside, or to remain stuck with the worldly status
quo, to the lasting detriment of their souls.
RETURNING
TO ETERNITY
1. On the subject of the
triadic Beyond, it should be evident that its division within Social
Transcendentalism into nonconformist, humanist, and transcendentalist tiers,
each of which would be subdivisible on a like-basis, leads
to the conclusion that, in Elemental terms, water and vegetation (earth)
receive a divine lead by air.
2. Whether this could ever be strictly
commensurate with dark green- and brown-eyed people being led by people with
dark-blue eyes ... must remain a moot point; for even if a correlation were to
exist between green eyes and water (sea), brown eyes and earth (vegetation),
and blue eyes and air (sky), it would be difficult, if not impossible, to
convince people of disparate denominational backgrounds though identical eye
coloration that they were equally deserving of any given tier, irrespective of
gender or ethnic suitability, whether literally or effectively.
3. Certainly eye-colour theories may have some
part to play in the hierarchical composition of the triadic Beyond, but since
it has been initially conceived in relation to a Celtic racial mean, one cannot
pretend that any great racial significance would attach to colour variations in
respect of eyes.
4. Since the hierarchical composition of the
triadic Beyond would have largely been derived from the salvation of Catholics
(from sensual time to sensible space) to the top tier; the salvation of
Anglicans (from sensual mass to sensible volume) to the middle tier; and the
damnation of Puritans/Dissenters (from sensual volume to sensible mass) to the
bottom tier, there is no way in which blue-eyed people would uniformly qualify
for the top tier, brown-eyed people for the middle tier, or green-eyed people
for the bottom tier, nor could one reasonably suppose that in the threefold
subdivision of each tier such distinctions should universally apply within any
given denominational entitlement, since gender differentiation would be an
important element on all tiers, and it cannot reasonably be supposed that
gender conveniently respects differences of eye coloration along the
aforementioned Elemental lines, with males either blue- or brown-eyed (air and
earth), and females invariably green- eyed (water).
5. Thus an eye-based subdivision of each tier
between green-, brown- and blue-eyed persons would not necessarily accord with
the division of males from females, even supposing that each tier was still
composed of Social Transcendentalists of denominational backgrounds which
accorded with each of the Elements - persons of Puritan and/or Dissenter
descent on the bottom tier, Anglican descent on the middle tier, and Catholic
descent on the top tier.
6. No, the important thing is that females be
divided from males, and males themselves be divisible between those of an
intellectual persuasion and those, by contrast, of a soulfully emotional
persuasion - the former entitled to the middle subsection of, according to
denominational background, their particular tier, and the latter to its top
subsection.
7. But here we do enter into the possibility of
a physical factor being, if not the sole, then certainly one of the most
credible criteria for enabling such a distinction to be drawn - namely, the
presence or absence, within a broad racial mean, of hair on chests.
8. Now only those males whose chests were hairy
should be encouraged to attend the top subsection of any given tier, since the
connection between air (or breath) and hair(s) should permit us to infer a
correlation with transcendentalism, whether in relation to transcendental
meditation (top tier), yoga (middle tier), or aerobics (bottom tier).
9. Thus the division of males on all tiers
should be assisted though not exclusively determined by the nature of their
chests, with those with most hair having a natural right, one could say, to
transcendentalism, whether in its per se manifestation (meditation) or either
of its 'bovaryized' manifestations (yoga and
aerobics), the former applying to males of Catholic descent, and the latter to
their Protestant (both Anglican and Puritan) counterparts.
10. Were all Celts equally disposed to hairy
chests, such a distinction as that drawn above could not, of course, be made;
but they are no more all hairy-chested than
blue-eyed, even though a fair proportion of them, whether of Catholic or
Protestant background, will be.
11. Many will have few if any hairs on their
chests, and therefore they should be allocated to the middle subsection of any
given tier, where they will be closer to females, who, comparatively speaking, do not have hairs on their chests/breasts, on the bottom
subsections thereof. For intellectuality
must come in between emotionality up above and spirituality down below, like
form in between contentment and glory, or vegetation in between air and water,
or humanism in between transcendentalism and nonconformism.
12. Only thus will justice be done to the triadic
Beyond, which, divided between air, vegetation, and water, should be led by
transcendentalism, represented by humanism, and governed by nonconformism,
whether or not the transcendentalists are invariably blue-eyed, the humanists
brown-eyed, or the nonconformists green-eyed.
13. And what literally
female nonconformist Social Transcendentalists will not be conforming to
is the self-enhancement, in subjectivity, of males, both intellectually, in
humanist Social Transcendentalism, and emotionally, in transcendentalist Social
Transcendentalism, at any given tier level of the triadic Beyond (including the
male subsections of the bottom one).
14. The reason for this is that females (and even
males of Puritan and/or Dissenter background) are not - and never could be - of
the Saved but only, according to gender, of the Damned, and therefore sensible
in relation to constraints (excepting the above-mentioned categories of male)
upon not-self freedom of action making for a secondary order of binding germane
to civilization as a female mean and support for culture, that male preserve in
which binding to self, the primary factor with males (even those of Puritan
and/or Dissenter background), is sensibly enhanced either intellectually (in
humanism) or emotionally (in transcendentalism), and both form and contentment,
ego and soul, are enabled to rise above the constrained glory of sensible
spirit.
15. Such is the hierarchical composition of the
triadic Beyond, as men and gods rise above women, like knowledge and truth
above strength - the whole served from the most sensible fundamentalism of a
religiously-oriented beautiful aside, the aside, namely, of the administrative
aspects of 'Kingdom Come', as germane to the 'God-Kingship', corresponding, in
all probability, to an executive presidency - of he who would 'rule' both the
subjective and the objective, males and females, of the triadic Beyond
from a standpoint, in love, and in relation to a hierarchy in which joy leads,
pleasure represents, and pride governs, according to that logic which derives
from the Elements and to which everything returns in the unfolding of Eternity.
_________________
APPENDIX
Some arguably metachemical and
metaphysical things that tower, like the Nordic/Celtic tips of a racial
iceberg, above the world:
Metachemical Metaphysical
bottles cans
umbrellas hoods
spectacles contacts
videos DVDs
televisions
(TVs) computers (PCs)
rugby
union hurling
ruling leading
science religion
will soul
power contentment
dresses zippersuits
whether in sensuality or in
sensibility.
LONDON
2001 (Revised 2012)
