LAST (W)RITES
Cyclic Philosophy
Copyright © 1995–2012 John O'Loughlin
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CONTENTS
CYCLE ONE: Jazz and Blues; Blues Light and Jazz Light; Jazz as
Solar.
CYCLE TWO: Heathen and Superheathen;
Christian and Superchristian; Incommensurables;
Pseudo vis-à-vis Genuine; Super-Pseudo vis-à-vis Super-Genuine.
CYCLE THREE: Democracy and Bureaucracy; Autocracy and Theocracy;
Fundamentalism and Transcendentalism; Naturalism and Idealism.
CYCLE FOUR: From Alpha to Omega; Science and Philosophy; Religion
and Theosophy; Theory and Practice.
CYCLE FIVE: Joy through Truth; The
God-Self; Beyond God; Heaven.
CYCLE SIX: Heathen Sports; Father and Son; Association
Football; Objective vis-à-vis Subjective; Sexual Correlations.
CYCLE SEVEN: Heterosexual Alternatives; Instrumental Correlations;
CYCLE EIGHT: Gaelic vis-à-vis Hurling; Christian Triplicity; Intermediate Status.
CYCLE NINE: Superheathen Sports;
Approaches to Primal Being; Basic Approach to Primal Being.
CYCLE TEN: Judaic Approach to Primal Being; Islamic Approach to
Primal Being; Pseudo-Christian Approach to Primal Being.
CYCLE ELEVEN: Primal and Supreme; Social Transcendentalism; New
Heaven and Hell.
CYCLE TWELVE: Book Divisions; Parliamentary Analogue; Softbacks and Hardbacks; Left/Right Distinctions.
CYCLE THIRTEEN: Newspapers; Verbal/Photographic Spectrums;
Analogous Parallels.
CYCLE FOURTEEN: Magazine Culture; Film Naturalism; Photographic
Idealism.
CYCLE FIFTEEN: Judgemental Sundering; Christian Schism; Heathen/Christian
Schism; Peaceful Persuasions.
CYCLE SIXTEEN: Photography vis-à-vis Film; Blues Singing vis-à-vis Jazz Playing; Superfeminine
vis-à-vis Submasculine.
CYCLE SEVENTEEN: Devolution and Evolution; Equivalent Positions.
CYCLE EIGHTEEN: True Christians; Theological Paradox; No Sex; Supermasculine Attainment; Moral Choice.
CYCLE NINETEEN: Cosmic Idealism vis-à-vis Solar Naturalism; Superheathen Correlation of Fried Food; Some Additional
Correlations; Contrary Kinds of Openness.
CYCLE TWENTY: Noumenal and Phenomenal
Computers; Technological Generalizations; Political Parallels; Beyond
Pluralism.
CYCLE TWENTY-ONE: Art and Religion; Culture vis-à-vis Nature;
Cultural Nurture and Natural Nurture; Alternative Cultures; Barbarism or
Culture.
CYCLE TWENTY-TWO: From Barbarism to Civilization; From Naturalism
to Culture; Underlying Natures; Personal and Universal; Christian Paradox.
CYCLE TWENTY-THREE: Noumenal
Selfishness; Noumenal Selflessness.
CYCLE TWENTY-FOUR: Noumenal Heaven
against Noumenal Hell; The Purgatorial Netherworld
against the World; Phenomenal Heaven against Phenomenal Hell; Fundamentalist
Heaven against Idealist Hell; Superfeminine vis-à-vis
Supermasculine Universality; Phenomenal/Noumenal Gender Inversions; Submasculine
to Supermasculine; Superheathen
Triad; Heathen Triad; Christian Triad; Superchristian
Triad; Trinitarian and Triangular.
CYCLE TWENTY-FIVE: Gender Clashes; Mohammedanism and Puritanism;
Beyond Gender Clashes; False Trinity.
CYCLE TWENTY-SIX: Masculine Predominance; Heathen Exception; From
Selfless to Selfish Universality; War and Peace.
CYCLE TWENTY-SEVEN: Heathen Accomplishments; Heathen Associations;
Superheathen Accomplishments; Superheathen
Associations.
CYCLE TWENTY-EIGHT: Theatre vis-à-vis Video; Cinema and Video;
Barbarism and Civilization; Prevailing Influences; Male and Female Countries;
Sign of the Superman.
CYCLE TWENTY-NINE: Church and State; State Barbarism; Church
Civilization.
CYCLE THIRTY: Federal Hope; Superchristian
Liberation; Day of Judgement.
CYCLE THIRTY-ONE: Percussion and Drums; Superheathen
Percussion; Heathen Percussion.
CYCLE THIRTY-TWO: Christian Percussion; Superchristian
Percussion.
CYCLE THIRTY-THREE: Hexagonal and Pentagonal Stars; Pyramidal and
Inverted Triangles.
CYCLE THIRTY-FOUR: Salvation from the Father; Salvation in
Freedom.
CYCLE THIRTY-FIVE: One True Salvation; Collectivism and
Individualism; From Kingdom to Centre.
CYCLE THIRTY-SIX: From Superstate to Superchurch; State/Church Distinctions; From Superscience to Super-religion; Equivalent Antitheses;
Subdivisions of the Brain.
CYCLE THIRTY-SEVEN: Primary and Secondary Qualities; Lunar
Correlation of the Brain; Planetary Correlations of Bodily Organs.
CYCLE THIRTY-EIGHT: From Time to Space; Time/Mass verses
Volume/Space; Antiquated Traditions; Platform of Liberation.
CYCLE THIRTY-NINE: A Certain Volume; Damnation verses Salvation.
CYCLE FORTY: Eyes and Ears; Firelight verses Lightfire;
Popular Delusion; Alternative Traditions.
CYCLE FORTY-ONE: Idealistic Superheathen
Heterosexuality; Naturalistic Superheathen
Heterosexuality; Contrary Orientations.
CYCLE FORTY-TWO: Art and Music; No 'Gold Standard'; From
Gold to Silver.
CYCLE FORTY-THREE: Methodological Vindication; Blues Singing and
Playing; Jazz Playing and Singing; Sexual Parallels of Blues and Jazz; Last
Rites.
APPENDIX (RESURRECTION): Dress and Skirt; The Spirituality of
Space; Transmutation of Mass; Triangular and Oblique Saluting; Bent-Arm
Saluting; Synthetic Deliverance; Sporting Analogues.
________________
CYCLE ONE
1. JAZZ AND BLUES. Jazz is
always in the shadow of Blues, like Satan vis-à-vis Jehovah, or Lenin vis-à-vis
Marx, or the Sun vis-à-vis the Cosmos (with particular regard to the central
star of the Galaxy). Jazz is, in
cultural terms, akin to a satanic fall from the Jehovahesque
Blues, and is therefore a form of music which will always stand in an inferior
relationship to the primal music, necessarily vacuous, from which it emerged,
like a subman from the womb of a superwoman. In fact, most people, with their untransvaluated conditioning, would tend to see the Blues
as divine and Jazz, by contrast, as diabolic. In reality, however, it is the Blues which is
diabolic or, rather, superdiabolic, and Jazz, by contrast, subdivine - the
subdivinity of the subconscious, as opposed to the superdiabolism of the super-unconscious.
2. BLUES LIGHT AND JAZZ
LIGHT. Because the Blues is anterior to
Jazz, it is music of the super-unconscious rather than of the subconscious, and
therefore more natural than cultural. In
other words, it is a form of music more associated with the voice than with
instrumentality as such, since, in relation to musical instruments, the human
voice is natural as opposed to cultural, culture being the conscious parallel
to an unconscious precondition. In the
case of Blues music, its correlation with the super-unconscious allows us to
infer a supernatural vocal connotation such that implies a superfeminine
basis, and I would hold that the Blues is never more genuine than when sung by
a solo female vocalist. Now the vocal
delivery of such a female will correlate with the light, not just any old light
but cosmic and/or stellar light, to which we should apply, if faithful to our
insights with regard to this noumenon, a superdiabolic status.
Jazz, by contrast, is subdivine, since its
correlation with the subconscious allows us to infer a subcultural
instrumental connotation such that implies a submasculine
basis, and I would hold that Jazz is never more genuine than when played by a
variety of male instrumentalists, especially wind instrumentalists, whose wind
delivery will correlate with sunlight, not the cosmic/stellar light of superfeminine vocals, but the light-aside, as it were, to a
solar flame, the flame, more concretely, of the wind instruments as such.
3. JAZZ AS SOLAR. Because Jazz is a musical fall from the
Blues, it is a solar Heaven as opposed to a stellar Hell, a fiery plenum (in
wind-centred, though percussion-based, instrumentality) rather than a spatial
vacuum (in percussion-based, though voice-centred, vocals). Jazz cannot exist entirely independently of
the Blues, any more than the Sun can exist independently of the central star of
the Galaxy, since Jazz and Blues are complementary forms of music, as
complementary as naturalism and idealism in science or, as already argued,
Satan and Jehovah in Judaism/the Old Testament.
In fact, Jazz and Blues are Superheathen forms
of music whose 'spiritual' kinship is rather more with the Clear Light of Space
(the Void) and the Clear Fire of Time ... than with any Christian or, indeed,
Heathen deities.
CYCLE TWO
1. HEATHEN AND
SUPERHEATHEN. Compared to the Heathen
deities of the Mother, the Son, and the Father, the Old Testament deities of
Jehovah and Satan are Superheathen, since of a noumenal rather than a phenomenal constitution. Both categories of deity alike, however, are
opposed to Christianity - the former relatively and the latter, rooted in the
Cosmos, absolutely.
2. CHRISTIAN AND
SUPERCHRISTIAN. Compared to the
Christian deities of the Blessed Virgin, the Christ Child, and the Holy Ghost,
the Social Transcendentalist deities of the Mary Child, the Second Coming, and
the Holy Spirit of Heaven are Superchristian, since
of a noumenal rather than a phenomenal
constitution. Both categories of
Christianity alike, however, are opposed to Heathenism - the former relatively
and the latter, centred in theosophical gnosticism,
absolutely.
3. INCOMMENSURABLES. Just as Christianity is the principal enemy
of Heathenism, so Superchristianity is - or will be -
the principal enemy of Superheathenism. The Holy Ghost can no more abide the Father
... than the Holy Spirit of Heaven abide the Clear
Light of the Void. Theology excludes
philosophy, no less than theosophy excludes cosmology. The Christian Superman excludes the Heathen Subman, while the Superchristian
Superman excludes the Superheathen Superwoman.
4. PSEUDO
VIS-À-VIS GENUINE.
Although they may pose as Christians and even consider themselves in a
Christian light, Protestants are really Heathens, for whom the Mother of
maternal sin, the Son of intellectual crime, and the Father of emotional punishment
are the Antideities within whose vicious circle they
revolve, as upon a wheel of perpetual suffering. Hence Protestantism should be regarded as
pseudo-Christian, and its adherents as victims of a Heathen heresy, the heresy
(from a Christian standpoint) of regarding the World as an end-in-itself, the
be-all-and-end-all of mundane life. Only
Catholicism, with its doctrine of the sinfulness of worldly life and promise of
salvation, through Christ, to a realm beyond worldly attachments, can be
regarded as genuinely Christian, and Christian are Catholics whose
World-denial, through the Blessed Virgin, paves the way, via Christ, for the
resurrection to spiritual salvation in the Holy Ghost. In effect, Heathenism subscribes to the
domination of women over men, or of mothers over sons and fathers, whereas
Christianity subscribes, by contrast, to the ascendancy of men (become
supermen) over women (become subwomen) in what is
effectively a dichotomy between Heaven and Hell. Hence whereas the Heathen per se
is a woman in her maternal element, the
Christian per se is a superman for whom the Holy Ghost is the
paradisiacal reward for his prayerful preparations. Thus the Heathen is characterized by the rule
of beauty, and the Christian, in contrast, by the rule of truth.
5. SUPER-PSEUDO VIS-À-VIS
SUPER-GENUINE. Now what applies to
Heathens and Christians, viz. Protestants and Catholics, applies even more to
their Superheathen and Superchristian
counterparts, like mystics and gnostics, or idealists
and transcendentalists, where we are concerned with a distinction, amounting to
alpha and omega, between illusion and truth or, more specifically, Superillusion and Supertruth, the
one affiliated to the Clear Light of the Void, the other to the Holy Spirit of
Heaven. Clearly, religions rooted in the
Light, especially the cosmological light of stellar primacy, are less genuine
than pseudo, and we may call their adherents pseudo-transcendentalists for having
confounded alpha with omega, light with the spirit, and dragged religion back
to the pseudo-spiritual idealism of 'cosmic consciousness'. Such a Superheathen
tendency is as far removed from the Superchristian
salvation ... of the Holy Spirit of Heaven ... as it is religiously possible to
be, since it leads not to supreme being in joyful lightness, but to primal
being in woeful brightness, the brightness of Superillusion
as opposed to the lightness of Supertruth. The adherents of such a negative fate are
effectively superfeminine, given, through optical
delusions of a Zen-like character, to a psychic vacuum, and for them there is
no hope of a better world to come. They
have made their peace (if that's the right word) with the devil of cosmic
nihilism, and now they rot away, in sordid isolation, from all that is good and
holy. We must leave them to their Superhell, as we concentrate our energies on the Superheaven that is our life's true goal!
CYCLE THREE
1. DEMOCRACY AND
BUREAUCRACY. One can no more have
bureaucracy without democracy than ... man without woman, or Purgatory without
the World. For bureaucracy rises from
democracy like the Son from the Mother, and it does so as something that has
been voted into office by the democratic process. In short, democracy is the road that leads to
bureaucracy; I might even say the means to a bureaucratic end, if we bear in
mind the governmental essence of bureaucracy, whether national or local,
capitalistic or socialistic. Governments
collect taxes and bureaucrats spend them - usually, though not invariably, on
the electorate's behalf. How they spend
them will depend, in large measure, on the type of government in office at any
given time, and that follows, in some measure, from the nature and outcome of
the democratic process. When people
vote, they are not simply voting for a party; they are voting with due regard
to the bureaucratic outcome of the party they elect to support, whether or not
it is eventually elected.
2. AUTOCRACY AND
THEOCRACY. One can no more have
theocracy without autocracy than ... Heaven without Hell, or God without the
Devil. For theocracy revolts against
autocracy like the Holy Ghost against the Virgin Mary, and the gulf that exists
between them is wider than that between Purgatory and the World, the Son and
the Mother. In fact, it is so wide that
there is no way that one could pass from the one to the other, as one can pass
from, say, democracy to bureaucracy.
Autocracy is the nadir of natural determinism and theocracy the zenith
of free will. Autocratic is the context
of Christian damnation, and theocratic the context of Christian salvation, the
former being akin to a nunnery and the latter to a monastery. Autocracy is the curse of the
sub-unconscious, whereas theocracy is the blessing of the superconscious. The one is subfeminine,
the other supermasculine.
3. FUNDAMENTALISM AND
TRANSCENDENTALISM. More radical, and
therefore extreme, than autocracy and theocracy ... are fundamentalism and
transcendentalism, the former affiliated to the Mary Child ... of feminist subfemininity, the latter to the Holy Spirit of Heaven in
what is effectively the apotheosis of the Superman. Again, there can be no contiguity between
these two contexts, since they amount to a Superchristian
dichotomy in which the one is bogged down in Subhell,
and the other is elevated up into Superheaven - the Superheaven of the Superman.
4. NATURALISM AND
IDEALISM. If fundamentalism and
transcendentalism are posterior to autocracy and theocracy, as Superchristianity to Christianity, then naturalism and
idealism are anterior to democracy and bureaucracy, as Superheathenism
to Heathenism. Just as democracy leads
to bureaucracy, so idealism leads to naturalism, albeit not in terms of a rise
but a fall, the Satanic fall, effectively, of the subconscious Subman from the super-unconscious Superwoman, who dwells in
Superhell. For
just as assuredly as there is a correlation between the Superman and Superheaven, so there is a like-correlation between the
Superwoman and Superhell, and no greater antithesis
could be imagined than that between the alpha of Superhell
(negative being) and the omega of Superheaven
(positive being), the superdiabolic Superwoman
diverging from the former, and the superdivine
Superman converging upon the latter. But
if idealistic Superillusion and transcendentalist Supertruth are the superdiabolic
and superdivine poles of noumenal
being, then the subheavenly fall of Satan from the Jehovahesque Superhell is nothing
more nor less than naturalistic (sub)weakness, the centrifugal subconsciousness of that which is to idealism what
bureaucracy is to democracy - the 'masculine' counterpart to a 'feminine'
precondition.
CYCLE FOUR
1. FROM ALPHA TO
OMEGA. From the Superheathen science of cosmology to the Superchristian antireligion of
theosophy via the Heathen antiscience of philosophy
and the Christian religion of theology.
Thus to devolve from cosmology to philosophy, but to evolve from
theology to theosophy, the latter pair symptomatic of a rebirth (from Heathen
to Christian values) such that deals with the 'Kingdom Within' on both
theoretical and practical terms. For,
until theology, there is only the 'Kingdom Without', even when this is dealt
with from a theoretical, and therefore philosophical, point of view.
2. SCIENCE AND PHILOSOPHY. The Heathen antiscience
of philosophy must ever stand in an inferior, because theoretical, relationship
to science, which is rooted in the cosmological idealism of the exploration and
even exploitation of the 'Kingdom Without'.
3. RELIGION AND THEOSOPHY. The Superchristian antireligion of theosophy must ever stand in a superior,
because practical, relationship to religion, which is rooted in the theological
humanism of the study and even exemplification of the 'Kingdom Within'.
4. THEORY AND PRACTICE. Scientific practice devolves towards
philosophical theory, like elements towards molecules, whereas religious theory
evolves towards theosophical practice, like molecules towards elements. For the molecular middle-grounds of
philosophy and theology are theoretical, while the elemental extremes of
cosmology and theosophy are practical, like alpha and
omega. To philosophise is to theorize
backwards (retrogressively) in relation to 'Kingdom Gone'. To theologize, by contrast, is to theorize
forwards (progressively) in relation to 'Kingdom Come'. Philosophy leads not forwards to 'Kingdom
Come', but backwards to the praxis of the Father, etc. Theology leads not backwards to 'Kingdom
Gone', but forwards to the praxis of the Holy Ghost, etc.
CYCLE FIVE
1. JOY THROUGH TRUTH. The power of God (the Holy Spirit) leads to
the glory of Heaven ... as surely as truth leads to joy. For God is truth,
and Heaven is joy. The
truth of divine doing (in meditation techniques), and the joy of supreme being (in the calmness/lightness of universal
spirit). God is the power (of divine
doing) which lifts the personal self/spirit towards the universal self/spirit
of supreme being, whose plateau of heavenly joy is the
glorious fulfilment of truth.
2. THE GOD-SELF. It is not I who meditates but God in me, the
'will to glory' through truth which lifts me above my phenomenal self and gives
to my spiritual self the wings of divine resolve upon which to fly to my
heavenly destination in perfect union with the supreme being of universal joy.
3. BEYOND GOD. I am the Holy Spirit of Heaven when my spirit
is in harmony with the supreme spirit whose heavenly lightness lifts it above
all that is not universal. In becoming the
Holy Spirit of Heaven I pass beyond God (the Holy Spirit) to Heaven itself,
which is the resolution of all divinity.
For Heaven transcends God ... as glory transcends
power, or joy transcends truth.
Thus he who attains to Heaven no longer believes in God; for he has
passed beyond the power of truth to the glory of joy, wherein his spirit is
absorbed in graceful identification with the universal spirit of supreme being. God is
the divine means to the heavenly end, the cultural power that leads to the
universal glory, the truthful technique that makes possible a joyful release
into the supreme salvation of Eternal Life.
4. HEAVEN. There can be no Eternal Life without God, but
neither is there Eternal Life with God.
He who enters Eternity has left God behind in the divine wake of his
heavenly ascent. God saves from the
World, but, ultimately, Heaven saves from God, whose divine flap is but a
powerful means to the graceful perfection of a being supreme.
CYCLE SIX
1. HEATHEN SPORTS. From the Father of Rugby League to the Son of
Rugby Union via the Mother of Association Football - a Heathen circle in which
the Subheaven (relative to pseudo-Christianity) of
the Father, the World of the Mother, and the Purgatory of the Son revolve in
Presbyterian, Anglican, and Puritan fashion, with upper-, lower-, and
middle-class implications.
2. FATHER AND SON. Formerly I would have regarded
3. ASSOCIATION FOOTBALL. Whereas Rugby Union is intellectual and Rugby
League, by contrast, emotional, Association Football is manifestly wilful, or
characterized by the will to live (score goals) in what is patently a worldly
and, indeed, broadly feminine context.
This is why I describe Association Football as of the Mother, since it
corresponds to the Heathen fecundity of the World in the alacrity with which
opposing teams go about their principal objective of scoring in their
opponents' net, the parallel with sexual commerce only too apparent in this
most popular of all sports, a sport commanding virtually universal respect ...
despite its moral shortcomings! Frankly,
there is nothing about Association Football which does
not suggest a correlation with the World, and hence, by ethnic extrapolation,
the sort of maternal fecundity more typical of Anglicanism, I would contend,
than of any other heathenistic denomination. Certainly, Association Football is
essentially an English game, unlike, say, Gaelic Football, which reflects a
Catholic bias in its World-denying uprights, the goal (netting) itself likely
to remain relatively virginal long after points have been scored between the
uprights in what I can only conclude to be true Catholic fashion.
4. OBJECTIVE VIS-À-VIS
SUBJECTIVE. Thus, in coming back to the heathenistic circle of 'Protestant' team sports, I maintain
that both Rugby Union and Rugby League stand in an objectively masculine
relationship to Association Football, like Puritanism and Presbyterianism
vis-à-vis Anglicanism, and therefore like the Son and the Father in relation to
the Mother, the latter of whom is alone feminine, and hence comparatively
subjective. Just so, the netting of the
soccer goal stands in a subjective, and therefore feminine, relationship to the
'open posts' of both types of rugby, albeit the objectivity of these latter
games is divisible, so I contend, between the intellectual bias of Rugby Union
for kicked goals/points between the posts, and the emotional bias of Rugby
League for 'tries' beneath the bar separating the one post from the other, this
latter akin to an indirect affirmation, from a male point of view, of the Earth
(and thus of the World and/or Mother taken from behind).
5. SEXUAL
CORRELATIONS. Note that in rugby (union as
well as league) one can score 'tries' either side of the posts as well as
between them. This would indicate to me
that whilst it is perhaps preferable to score between them, and thus confirm an
objective heterosexual disposition vis-à-vis the World, there is no rule
against scoring either side of them (unlike in Association Football), and thus
of effectively affirming a masturbatory correlation. In short, rugby players can be objectively
heterosexual from the standpoint of either the Son (union) or the Father
(league), but they can also be either homosexual (kicked goals between the
posts) or masturbatory (tries either side of the posts), with, so I contend,
Rugby Union edging it on the homosexual front, and Rugby League taking
precedence on the masturbatory one.
CYCLE SEVEN
1. HETEROSEXUAL
ALTERNATIVES. The Son stands in a
broadly homosexual relationship to the Father, whereas the Father stands in a
broadly heterosexual relationship to the Mother, as can be verified by the
relationship between Rugby Union, Rugby League, and Association Football, the
latter of which is alone of the World, and thus subjectively heterosexual. Yet goals can be scored either with the feet
or with the head in Association Football, thus
allowing for the alternative, with regard to headed goals, of a sort of sexual
parallel with cunnilingus, or vaginal-based oral sex. For it cannot be supposed that headed goals
correlate with the anal violation of the Mother when there is only one scoring
area, and that beneath the bar and between the uprights. Such a scoring area, the goal, will have a
vaginal correlation, as befitting its subjectivity (netting), and therefore
headed goals no less than kicked ones will have reference to this correlation,
with, so I contend, the former correlating with cunnilingus and the latter with
coitus. Masturbation, it would seem, is
strictly taboo where Association Football is
concerned, as, needless to say, is sodomy.
2. INSTRUMENTAL
CORRELATIONS. A musical-instrument
parallel with each of our three principal 'heathen sports' would be an upright
piano with
CYCLE EIGHT
1. GAELIC VIS-À-VIS
HURLING. If the guitar is akin to
Association Football, then the musical instrument one would most likely
associate with Gaelic Football is surely the violin, that World-denying vacuous
instrument which suggests a correlation with the Virgin Mary and thus, by
implication, a Christian Hell. For
Gaelic Football, like the violin, is manifestly a Christian sport, but one, so
I believe, which owes a lot more to the Devil (of World-denying vacuity) than
ever it does to God (the Holy Spirit).
If Gaelic Football corresponds to a Christian - and thus specifically
Catholic - Hell, then the sport which most corresponds to a Christian Heaven can
only be Hurling, whose use of hurleys (the hurling
sticks) with which to strike the sliothar (or hurling
ball) confirms a masculine bias in keeping with what I can only conclude to be
a superhuman resolve, one aptly reflective of a kind of sporting loyalty to the
Holy Ghost. Thus where Gaelic Football
is the Hell of Christian football, one necessarily sensitive to the
virginal/vacuous dimension of its goal-structure, Hurling is just as assuredly
its heavenly counterpart, and thus a game not for the subhumanly
Damned but, on the contrary, for the superhumanly Saved - in short, for
Supermen. Now their musical instruments
are more likely to be accordions or uilleann pipes
than violins!
2. CHRISTIAN TRIPLICITY.
There remains an alternative possibility, with regard to the above, and that is
to make Camogie and/or the female version of Gaelic
Football synonymous with the Virgin Mary, and thus push Gaelic Football-proper
into the more elevated position of being a sort of sporting parallel to or
paradigm of the 'Christ Child', as though intermediate between the Hell of Camogie and the Heaven of Hurling. This theory would at least have the merit of
approaching 'Christian sports' on an equally tripartite basis to how we
approached the 'Heathen sports' of Rugby League, Rugby Union, and Association
Football, thus allowing for a progression from Camogie
at the bottom to Hurling at the top via Gaelic Football which, contrary to my
initial theory, would effectively be the 'Christian' equivalent of Rugby Union,
that intermediate sport between Rugby League and Association Football. One would also have to revise one's
musical-instrument analogy accordingly, reserving to Gaelic Football the
likelihood of an accordion and/or harmonium parallel in between the vacuous
sensuality of violins and the 'plenumous'
spirituality, so to speak, of uilleann pipes.
3. INTERMEDIATE
STATUS. If the subfeminine
realm of the Virgin Mary is more specifically gender-based than the 'feminine'
realm of the Mother, then the same most hold for any sporting analogies one may
care to draw in relation to this Christian/Heathen dichotomy. Thus it would not do to place Gaelic
Football, simply because it is a form of football, next to Association
Football, as though it signified a subfeminine
alternative to the latter. There is
certainly World denial in Gaelic Football, but there is also a transcendental
element which suggests if not a supermasculine then,
at any rate, a quasi-supermasculine dimension
correlative with the intermediate standing, between the Virgin and the Holy
Ghost, of the 'Christ Child'.
CYCLE NINE
1. SUPERHEATHEN
SPORTS. Like the principal Heathen and
Christian sports, it would seem that the principal 'Superheathen',
and therefore fundamentalist, types of sport can also be evaluated in
tripartite terms, beginning with Basketball, arguably the most 'superheathen' or 'superfeminine'
of all sports, and progressing via Baseball to Gridiron, or American so-called
Football. For just as one proceeds, in
the Heathen context, from the Father to the Son via the Mother, as from Rugby
League to Rugby Union via Association Football, so, it seems to me, can one
plot a progression from Jehovah to Allah via Satan where the 'Superheathen' context is concerned, with Basketball
paralleling Jehovah on account of the superfeminine
idealism, necessarily vacuous, of its 'baskets'; Baseball paralleling Satan on
account of the submasculine naturalism of its
club-wielding aggressiveness; and Gridiron paralleling Allah on account of the submasculine fundamentalism of its chest-affirming
powerfulness and/or heart-wrenching soulfulness. Certainly I would see in Basketball a
sporting analogue with the Blues; in Baseball a like-analogue with Jazz; and in
Gridiron a like-analogue with Soul, this latter the fundamentalist pole to Jazz which, on account of its naturalistic constitution,
stands in a 'fallen' relationship to the Blues.
Hence it could be argued that Baseball stands in a like-'fallen'
relationship to Basketball, while Gridiron is simply the strength-affirming
antithesis of Baseball, like Count Dracula to sunlight. Now, of course, these 'Superheathen'
sports, with their fundamentalist bias, are no less American ... than the
Heathen sports are British, and the Christian ones Irish. For it does indeed seem
that American 'culture' is largely 'Superheathen'
(and thus a cross between superfeminine and submasculine elements) where British 'culture' is Heathen
(reflecting a cross between feminine and masculine elements), and Irish
culture, by contrast, Christian (suggestive of a distinction between subfeminine and supermasculine
elements). Basketball, Baseball,
and Gridiron are all quintessentially American sports, no less American, in
fact, than Rugby League, Association Football, and Rugby Union are British, or Camogie, Gaelic Football, and Hurling ... Irish.
2. APPROACHES TO PRIMAL
BEING. With regard to what could be
termed the fundamentalism of cosmic mysticism, or the scientific idealism of traditional
Creator-based religion, there are, it seems to me, four basic approaches or,
rather, one basic (and literal) approach and three 'bovaryized'
approaches to it, in which the primal being of the Clear Light of the Void
(Space) is worshipped from a variety of devolutionary removes from the original
source.
3. BASIC APPROACH TO
PRIMAL BEING. Let us take the basic
approach first, which is that of Hinduism/Buddhism and other such oriental
religions whose focus of divinity is the Clear Light of the Void, and whose
approach to this primal being is direct, which is to say, through the Light and
the simulation and/or utilization of light, whether optical, chemical, or
electrical, to attain to a condition of identification with it. One could generalize all this light-based
mysticism under Buddhism and contend, as I shall, that attainment to the Clear
Light involves the utilization of Buddhist techniques to bring the self or,
rather, antiself to a state of union with the Ground
of all (primal) Being, or, in other words, to a condition of mental vacuity
which will act as a platform from which the primal power of the Clear Light can
be launched - like, I have to add, a Superdevil from Superhell, the superfeminine Superhell of the spatial vacuum whose negative glory is the
source of the superillusory Clear Light. Now, obviously, only a Superfool
would want such a condition, and I make no apology for exposing the folly of
'being into' the Clear Light, which, alas, is the root not only of Buddhism and
Hinduism, but, by devolutionary extrapolation, of Judaism, Mohammedanism, and
even Christianity or, more correctly, pseudo-Christianity as well, as I shall
presently show.
CYCLE TEN
1. JUDAIC APPROACH TO
PRIMAL BEING. Less basic than Buddhism
is what may be called approaching primal being through the fire, which is to
say, at a 'fallen' remove from the original cosmic plane, and if Buddha is the
name that first comes to mind in connection with the above, then Moses is the
name one would most readily associate with Judaism, since it was to Moses that
God (meaning the Jehovahesque transmutation of the
Clear Light ...) first appeared in the form of a burning bush, and it was
subsequently to Moses that this same primal deity conveyed the tablets of the
Law which became known as the 'Ten Commandments', and conveyed them, so we are
led to believe, via fiery thunderbolts from 'On High'. Be that as it may, we need not doubt that
Moses was apt to regard the Clear Light of the Void through the naturalistic
distorting lens, so to speak, of his fiery temperament, and the result, not
surprisingly, was the Judaic version of it more commonly known as Jehovah. The 'thou shalt nots' of the Mosaic Law were certainly no marked departure,
however, from the superfeminine essence of primal
being, which is rooted in the negative glory of conscience, as appertaining to
the spatial vacuum, and it is to Moses' dubious credit that the naturalistic
subversion of idealism did not result in an overly Satanic reductionism ...
despite the development, within Judaism, of Satan at Jehovah's expense. But then Satan is a submasculine
revolt against the superfeminine rule, and thus the
beginnings, no matter how paradoxically, of a cultural retort to nature (more
specifically of subculture to supernature). Doubtless King David would more fit that role
than ever the Jehovahesque Moses did, bearing in mind
his cultural accomplishments, not to mention his banishment into exile
(equivalent to a 'fall') at the hands of King Saul and artful slaying of
Goliath. Certainly, it is more than pure
coincidence that the 'Star of David', the Jewish emblem, and the emblem
commonly used by Satanists ... are identical!
Could it be, I wonder, that Satanists are effectively calling up the
'shade of King David' when they enact their Satanic rites? Whether they are or not, one thing is
certain: Satanists are not Devil-worshippers.
On the contrary, they are the devotees of a scientific (solar) Subgod whose only crime was to have revolted against an
equally scientific (stellar) Superdevil, the Superdevil more commonly known as Jehovah, and worshipped,
by the untransvaluated, as God!
2. ISLAMIC APPROACH TO
PRIMAL BEING. If the fiery approach to
the Clear Light ... results in Jehovah, then the approach to it which utilizes
the heart, and may accordingly be regarded as soulful, results, so I shall
contend, in Allah, as applying to a properly fundamentalist religious
orientation such that one would associate with Islam and, by implication, the
prophet Mohammed. Yes, it is to Mohammed
that one must turn for the soulful 'bovaryization' of
the Clear Light ..., for Allah is no less of a Creator-deity than Jehovah, only
one that exists in strength/greatness rather than in weakness/jealousy, as
befitting His passionate origins in the 'seat of the soul'. In fact, Allah is more antithetical to Satan
than to Jehovah, Who still clings, no matter how imperfectly, to the illusory
nature of the Clear Light ..., and bears, in consequence, some of its superfeminine characteristics. Not so the truly 'fallen' Satan, that
cultural retort to Jehovah, whose submasculine
essence is shared, albeit at a religious remove, by Allah, but shared in such
an antithetical fashion as to be the complete opposite of Him, like Count
Dracula vis-à-vis sunlight, or strength/pride vis-à-vis weakness/ humility (if
not humiliation), the weakness and humility of a scientific objectivity whose
misfortune is to be centrifugal where, comparatively speaking, the religious
'subjectivity' of Allah is centripetal, as relevant to the 'Kingdom Within',
even if, in relation to the heart, such an 'Inner Kingdom' is in its most
alpha-stemming, and therefore fundamentalist, manifestation. No matter, one cannot confound Allah with
Satan if one is in any degree religious, as Mohammedans assuredly are; for
naturalism and fundamentalism are the alpha and omega of the spectrum in
question, and to confound the one with the other is to treat fire and blood as
synonymous or, in musical terms, Jazz and Soul!
Needless to say, it would be easier, thanks or no thanks to Moses, to
confound Satan with Jehovah, given the scientific basis of each of these Judaic
deities, the latter so much a naturalistic 'bovaryization'
of the Clear Light ... that it is closer to naturalism per se
than ever fundamentalism is or, for that matter, the pristine idealism of the
Clear Light of the Void as such. Yet
Mohammedanism, for all its virtues, is still the product, in large part, of
Mohammed, and Mohammed did for Islam what Moses did for Judaism, which is to
say, he took the notion of 'Creator', relative to the pristine idealism of
primal being, and reinterpreted it with reference to the devolutionary remove
at which, through environmental and cultural factors, he found himself, and the
result was the soulful subversion of that notion which is known as Allah. Allah is no less the Clear Light ... through
the distorting lens of an emotional temperament ... than Jehovah is the Clear
Light through the distorting lens of a fiery temperament, the temperament, as I
have argued, of Moses, with his impulsive temper, and while Jehovah is closer
to primal being by dint of His less devolved nature, Allah has the significant
advantage of being applicable to a religious as opposed to a scientific
position - the position of fundamentalism as against a naturalistic idealism
which at times is barely distinguishable from naturalism as such!
3. PSEUDO-CHRISTIAN
APPROACH TO PRIMAL BEING. Having dealt
with Jehovah and Allah as devolved 'bovaryizations'
of the Clear Light ..., I should like, finally, to turn to the third and,
arguably, most devolved 'bovaryization' of it -
namely the Father. Now the Father is as
manifestly Christian as Allah is Mohammedan, and
therefore it surely behoves us to attribute some of the responsibility for this
version of primal being to Christ, and to regard it, not unreasonably, as
reflecting an intellectual bias, the bias of a temperament as given to 'the
word' ... as Mohammed must have been given to the soul or Moses to fire. Such a bias was undoubtedly characteristic of
Christ's temperament, what with his love of parables and theological
disputation, and so it is to Him that we can look for the source of that
intellectual 'bovaryization' of the Clear Light which
is recognized as the Father. Like Allah,
the Father has the virtue of being of the 'Kingdom Within' to the extent that
His roots are in the brain, and the emotional brain (backbrain)
most especially, but unlike Allah He is a loving and compassionate version of
the Clear Light Who draws upon the knowledge of Christ to preserve His
'Kingdom'. He has little of the jealous
wrathfulness of Jehovah, not to mention the emotional pride of Allah that comes
from racial strength. He is apt to
forgive the foibles of those who beseech Him through the Son (intellect); for
He is the seat of a paternalistic disposition owing much to His love of the
World (the Mother). He is no less submasculine than Allah, yet, unlike that fundamentalist
deity, He appertains to a Heathen 'bovaryization' of
primal being, which contrasts, as phenomenal to noumenal,
with the Superheathenism of both Allah and Jehovah
(not to mention Satan). He ties-in with
the Mother and the Son of that pseudo-Christianity which, in its Heathen phenomenality, bears the generic title of Protestantism.
CYCLE ELEVEN
1. PRIMAL AND
SUPREME. True Christianity, or
Catholicism, differs from false (pseudo) Christianity, or Protestantism, by
affirming, contrary to a stemming from primal being (in the submasculine
guise of the Father), an aspiration towards supreme being,
the supreme being of the Holy Spirit, which is the omega where primal being is
the alpha. Hence whereas false
Christianity is alpha-stemming, true Christianity is omega-orientated. For the Omega Point (of supreme
being) is only reached through the truth of the Holy Spirit.
2. SOCIAL
TRANSCENDENTALISM. Truer even than
Christianity is the Supertruth of Social
Transcendentalism, as taught by he who corresponds, in his own well-founded
estimation, to a Second Coming, and Social Transcendentalism is nothing less
than the Superchristianity of 'Kingdom Come', whose
supreme being has reference not to the posthumous afterlife of the Holy Ghost
(or chemical changes in the brain following death), but to the Eternal Life of
the Holy Spirit of Heaven, which is the theosophical antithesis to the
cosmological Clear Light of the Void, and hence to the false transcendentalism
(idealism) of the Superheathen. The joyful supreme being of the Holy Spirit
of Heaven will stand as the refutation of the woeful primal being of the Clear
Light of the Void, not to mention, through devolutionary extrapolation, the
various deities - Jehovah, Allah, the Father - which stem from the Clear Light
... and constitute both an obstacle and an opposition to the Holy Spirit of Heaven. For while Christianity can co-exist, in
open-society fashion, with the Heathen and Superheathen
deities, as, for example, in the case of the Holy Spirit vis-à-vis the Father,
no such co-existence would be possible or indeed desirable from a Superchristian standpoint, wherein the development of the
Holy Spirit of Heaven could only happen independently and, as it were, at the
expense of all traditional deities, not excepting the Virgin Mary, Who, in any
case, would have been effectively superseded by what I call the Mary Child, the
subfeminine counterpart, in feminist vacuity, of the supermasculine deity described above.
3. NEW HEAVEN AND
HELL. Frankly, you can't have Heaven
without Hell, the Holy Ghost without the Virgin Mary, and what applied to Christianity
must apply, with even greater resolve, to the Superchristianity
which I equate with Social Transcendentalism in what should be, under Messianic
auspices, a New Heaven and a New Hell, the New Heaven of the Holy Spirit of
Heaven, and the New Hell of the Mary Child, as between the superconscious
and the sub-unconscious. It is not to
establish a 'New Earth' that the Second Coming has come, but, on the contrary,
to divide the Earth between a New Heaven and a New Hell in order that Superchristianity may supersede Christianity, and those who
are deserving of salvation duly be brought to the superhuman peaks of 'Kingdom
Come'.
CYCLE TWELVE
1. BOOK DIVISIONS. My concept of 'the book', considered as a rectilinear
entity embracing a variety of alternative literary possibilities, is of a
phenomenon which corresponds to the purgatorial Overworld/Netherworld
of both the Son and the Father, and is therefore inherently Heathen. In fact, books are divisible, so far as I am
aware, between those which are exclusively composed of words, and those, by
contrast, which are also, if not always predominantly then certainly to a
degree, subject to the inclusion of photographs. I draw attention to this division because it
distinguishes those books which may be equated with the Son from those which
should be equated with the Father, as though in a progression from the
intellect to the soul or, at any rate, cerebral emotions, the latter no less
suggestive of a 'burning Cross' than the former are suggestive, in their verbal
exclusiveness, of a plain Cross, the sort of Cross one would associate with the
Son in what is a quintessentially purgatorial, and hence Heathen, context.
2. PARLIAMENTARY
ANALOGUE. Since I equate books with both
the purgatorial Overworld (of the Son) and the
purgatorial Netherworld (of the Father), depending on whether they are
intellectual (and verbal) or emotional (and photographic), it seems to me that
we have an exact analogue, within the compass of a parliamentary democracy,
with parliament, which is also divisible, on the above basis, between the Son
and the Father or, in literal terms, the Commons and the Lords, with the former
corresponding to plain verbal books and the latter to photographic books or, at
any rate, to books which contain photos.
For it has to be admitted that the Commons is rather more akin, in its
legislative essence, to a purgatorial Overworld than
to a purgatorial Netherworld, and that it is to the Lords that one would have to
turn for a netherworldly parallel with photographic
books and, indeed, 'burning crosses', as the emotionality of the Father ensued
upon the intellectuality of the Son.
3. SOFTBACKS AND
HARDBACKS. It seems to me that a
political division of books along left- and right-wing lines can be made, over
and above their political content (which is obviously significant), on the
phenomenal basis of softbacks and hardbacks, and I
venture the theory that, because of its feminine connotation, a softback should be regarded in a left-wing light and, by
contrast, a hardback in a right-wing one, so that we have, in effect, a
distinction between socialism and capitalism, the mass-produced and down-market
softbacks on the one hand, and the rather more
expensive and select production of up-market hardbacks on the other hand.
4. LEFT/RIGHT
DISTINCTIONS. Now because I regard softbacks as left wing and hardbacks as their right-wing
(and masculine) counterparts, it follows that the distinction between 'word
books' and 'photographic books', or books only containing words and those, by
contrast, which also embrace photos, is not itself susceptible to
party-political evaluation, but attaches to such an evaluation in relation to
the phenomenality of the type of book in question, i.e.
whether softback or hardback. Thus one can proceed, as it were, from verbal
softbacks to photographic softbacks
on the basis of a Commons/Lords distinction having applicability, in each case,
to the Left, while likewise proceeding from verbal hardbacks to photographic
hardbacks on the basis of a Commons/Lords distinction whose applicability, in
each case, would be to the Right. Hence
a left-wing/right-wing distinction between verbal and photographic softbacks on the one hand, and verbal and photographic
hardbacks on the other hand - the former pair appertaining to Labour and the
latter pair to the Conservatives.
CYCLE THIRTEEN
1. NEWSPAPERS. Compared to books, newspapers would seem to
be a Liberal equivalence which is therefore neither as right wing (and
hardback) nor as left wing (and softback) as the
above, but is nonetheless capable of a sort of left-of-centre and
right-of-centre distinction either side, so to speak, of a properly centrist
standing as newspapers. By which I of
course mean that in addition to the newspaper itself, there are often
specialist supplements and magazines - the former left-of-centre on account of
their newspaper-like softness and slenderness, the latter right-of-centre on
account of their greater bulk, which makes them if not comparatively 'hard'
then, at any rate, certainly less soft!
By and large, it would appear that the right-of-centre option tends to
predominate, in most newspapers, over the left-of-centre one, thereby suggesting
a right-wing bias to the majority of such publications.
2. BROADSHEETS AND
TABLOIDS. As in the case of books, it
would seem that newspapers are divisible between verbal and photographic
alternatives, viz. 'quality' broadsheets and 'popular' tabloids, and again, as
with books, it strikes me as being perfectly feasible to present this division
in terms of a sort of Commons/Lords dichotomy, with broadsheets and other
intellectually-biased newspapers equivalent to 'lower-chamber' Liberalism, and
tabloids equivalent, on account of the emotional implications of their
photographic bias, to 'upper-chamber' Liberalism, both of which, being
centrist, have to be distinguished from the Labour and Conservative equivalents
already discussed.
3. VERBAL/PHOTOGRAPHIC
SPECTRUMS. Although I took the view, in
Cycle 12, that there exists a parallel between, on the one hand, verbal books
and the Commons and, on the other hand, photographic books and the Lords, I
should add that subsequent reflection has induced me to modify what now seems
like an overly rigid categorization, principally by allowing, in relation to
the Commons, for some photographs where the more left-wing books (whether in softback or hardback) are concerned, so that one can
proceed from word-only books to word + some photographs on either side of the
political divide. After which the stage
is set for the Lords, as we proceed, within both
Labour and Conservative contexts, from books with a preponderating photographic
content on the Right to photographic books per se on the Left, these
latter as unequivocally emotional, and therefore 'fundamentalist', as it is
possible to be within the patriarchal confines of a purgatorial
Netherworld. Hence the left wing of both
the Labour and Conservative peer groupings in the Lords could be construed as
paralleling photographic softbacks and hardbacks
respectively.
4. ANALOGOUS
PARALLELS. Analogous phenomena to
newspapers/books, like pianos and rugby (as already discussed) are also
divisible, over and above a Commons/Lords dichotomy, into soft and hard options,
as, for example, in the case of the sustain and damper pedals on pianos, the
former making for a soft, or legato, impression and the latter, by
contrast, for a hard, or staccato, one.
Likewise in rugby, 'tries' are comparatively 'soft' and kicked goals 'hard',
the one involving hands, the other (booted) feet. Whether, in that event, pianos and rugby are Liberal or either Labourite or Conservative, depending
on the ratio of 'soft' to 'hard' or vice versa, is a moot point. For one can obviously argue either way, with
moderate soft and hard options likely to suggest a Liberal equivalence, as when
both legato and staccato are utilized in the same piano
composition, but extreme soft or hard options likely to suggest Labour and
Conservative equivalents respectively, as when only legato in the one
case or staccato in the other is used in any given piano
composition. Doubtless the real
centrist, and therefore classical Liberal equivalence, would be in connection
with the avoidance of both the sustain and damper pedals, in contrast to the
left-of-centre recourse to moderate legato and the right-of-centre
recourse to moderate staccato.
Similarly, rugby would be centrist when no 'tries' or 'goals' had been
scored, but left-of-centre with some 'tries' and right-of-centre with some
'goals', neither of which would qualify for either Labour or Conservative
evaluations which, by contrast, would imply a considerable preponderance of
'tries' on the one hand and of 'goals' on the other hand, thus transcending the
parallel with newspapers (and their supplements/magazines) for parallels with softbacks and hardbacks instead.
CYCLE FOURTEEN
1. MAGAZINE CULTURE. Although magazines are often published in conjunction
with newspapers, as colour supplements, etc., the majority of magazines are
published independently of any such association by magazine publishers, and it
is my view that such magazines are less liberal than fundamentalist phenomena
appertaining not to the Father, or any phenomenal equivalence thereof, but to a
more Allah-oriented realm which is therefore less a purgatorial alpha than a netherworldly omega.
Hence it could be argued that magazines, particularly when glossy and
predominantly photographic, appertain to an entirely different spectrum of
moral and/or ideological evaluation from newspapers, and do so, moreover, in
relation to the soulful, and therefore more inherently emotional, realm of netherworldly fundamentalism. In fact, so much does this seem to be the
case that one could associate magazine culture with Islamic civilization, as
though its glossy colour photographs were symptomatic of a racial
strength/pride centred in the heart and owing little or nothing, in
consequence, to properly intellectual origins. Even co-mags (comic
books) are somehow an aspect of this vampire-like realm of netherworldly
fundamentalism, albeit less radically so, I would argue, than their
photographic counterparts.
2. FILM NATURALISM. Now if magazines broadly appertain to the
omega pole of the netherworldly Behind, which is of
course Superheathen in relation to the Heathen realm
of books and newspapers, then it seems to me that its alpha pole, being
naturalistic rather than fundamentalist, has to be conceived in terms of films,
specifically colour/sound films, which would approximate to a Satanic parallel
of fiery naturalism, in keeping with a kind of Judaic cultural sensibility, the
higher or Jehovahesque manifestation of which would
doubtless involve silent monochromatic films as a naturalistic 'bovaryization' of Clear-Light idealism, still manifestly
fiery, and hence filmic, but arguably less naturalistic than those films which
constitute a sort of Satanic fall from silent-film primacy, a fall from the 'bovaryized'
supernaturalism of monochromatic films to the subcultural
naturalism of colour films. Less
extreme, however, than colour films are cartoons, and we may believe that if
co-mags are the moderate Islamic parallel, then
cartoon films are their Judaic counterpart, still Superheathen
of course, but, as such, in between the alpha and omega of colour films and
magazines respectively.
3. PHOTOGRAPHIC
IDEALISM. Having dealt, if briefly, with
the netherworldly Behind in relation to the submasculine (and therefore subhuman) realms of films and
magazines, I should like, finally, to turn to the superfeminine
realm of photography, specifically monochromatic flashbulb photography, which
strikes me as paralleling the Clear Light of the Void to a degree of 'Hindu'
purism nothing short of supernatural idealism, and compared to which even
colour photography must seem like a naturalistic 'bovaryization'
of Buddhist proportions, albeit still arguably preferable, from a supernatural
point-of-view, to the Judaic 'bovaryization' of the
Clear Light in monochromatic silent films.
Be that as it may, there is no doubt in my mind that monochromatic
photography is the root of Superheathen culture, and
thus the superfeminine Hell from which have issued,
in due devolutionary time, the subheavenly
manifestations of the netherworldly Behind.
CYCLE FIFTEEN
1. JUDGEMENTAL
SUNDERING. Just as the Heathen is damned
to the Superheathen, as the netherworldly
Behind ensues upon the purgatorial Netherworld (of the Father), so the Christian
is saved to the Superchristian, as the otherworldly
Beyond ensues upon the Christian Other World (of the Holy Ghost). The Heathens are taken over by Superheathens, while the Christians are overtaken by Superchristians. In
such fashion, the phenomenal is rent asunder towards the noumenal
extremes of alpha and omega.
2. CHRISTIAN SCHISM. The original schism in Christianity was
between Orthodoxy and Romanism, the Eastern and the Western Churches, which
effectively established, within Christendom, a dichotomy between Hell and
Heaven, the subhuman (subfeminine) and the superhuman
(supermasculine), the Virgin Mary and the Holy Ghost,
World denial and otherworldly affirmation, as each Church took a contrary bias
relative to the overall Christian Trinity, viz. the Virgin Mary, the Christ
Child, and the Holy Ghost. Many
centuries later that same bias would lead the Orthodox Church to an
accommodation with Communism, and the Roman Church, by contrast, to an accommodation
with Fascism. For the political schism
between Communism and Fascism was the twentieth-century parallel to the
religious schism, historically, between Eastern Orthodoxy and Roman
Catholicism, and it is the Christian peoples who have experienced this parallel
the most.
3. HEATHEN/CHRISTIAN
SCHISM. By comparison to the original
schism in Christendom, the Reformation signified the coming to pass of a
Heathen opposition to Christianity which resulted in the development,
thereafter, of a Heathen/Christian schism in the guise of the Protestant/Catholic
dichotomy. Now whereas Christians
(Catholics of one persuasion or another) live primarily for Christianity,
Heathens (or pseudo-Christians) live primarily for Heathen values, and thus it
can be said that Protestantism, far from being a genuine religion, was the
thin-end-of-the-wedge that ultimately allowed for the development, within
Protestant countries, of Liberalism, the bourgeois form of humanism that,
whether in capitalism, materialism, or parliamentarianism, opposes anything
Christian from its own narrowly secular point of view. The result, after several centuries, was the
relegation of Christendom to an inferior political and social status as the
Heathen philistinism spawned by Protestantism gathered momentum, to culminate,
at length, in that Superheathen/Heathen partnership
which bears the paradoxical stamp of Anglo-American civilization. Both Communism and Fascism were akin, in
their contrary ways, to 'Neo-Christian' revolts against this Anglo-American
hegemony, the former from below, the latter from above, and both alike failed
to defeat it. For Christian nations, the
only solution lies in that Superchristianity which I
define as Social Transcendentalism, and it is to be hoped that where, in their
contrary imperfections, both Communism and Fascism failed to topple the Superheathen/Heathen beast of Anglo-American imperialism
from its predatory perch, Social Transcendentalism will succeed, and succeed,
moreover, from a universal position of Superchristian
unity, free from schismatic antecedents and pledged to the peaceful
development, under Messianic auspices, of 'Kingdom Come'.
4. PEACEFUL
PERSUASION. Ultimately, the truth (as
here) will 'out', and there is no better vehicle for effecting moral change
than the assimilation of the truth by those who have most need of it. Violence will not defeat the Heathen; only
peaceful persuasion will bring them around to the error of their ways and
encourage them to rejoin the Christian world for the sake of the Superchristian one to come.
Christians, after all, should be above violence, and Superchristians
most especially so!
CYCLE SIXTEEN
1. PHOTOGRAPHY VIS-À-VIS
FILM. Whereas monochromatic photography
corresponds to the Clear Light ... on the basis of a Hindu purism rooted, so to
speak, in superfeminine idealism, colour photography
is a quasi-submasculine 'bovaryization'
of the Clear Light ... relevant, so I contend, to Buddhist naturalism. Conversely, where colour film corresponds to
the Clear Fire ... on the basis of a Satanic purism centred, as it were, in submasculine naturalism, monochromatic film is a quasi-superfeminine 'bovaryization' of
the Clear Fire ... relevant, so I maintain, to Judaic idealism.
2. BLUES SINGING VIS-À-VIS
JAZZ PLAYING. One could argue, similarly
to the above, that where female blues singing corresponds to the Clear Light
... on the basis of a Hindu purism rooted, so to speak, in superfeminine
idealism, male blues singing is a quasi-submasculine
'bovaryization' of the Clear Light ... relevant to Buddhist
naturalism. Conversely, where male jazz
playing corresponds to the Clear Fire ... on the basis of a Satanic purism
centred in submasculine naturalism, female jazz
playing is a quasi-superfeminine 'bovaryization'
of the Clear Fire ... relevant to Judaic idealism.
3. SUPERFEMININE VIS-À-VIS
SUBMASCULINE. What we can infer from the
above parallels ... is that where photography and blues singing are rooted in
Hinduism/Buddhism, film and jazz playing are centred in Judaism/Satanism, the
former pair either superfeminine or quasi-submasculine, and the latter pair either submasculine or quasi-superfeminine. One can also infer from the above that while
Buddhism is rooted in Hinduism, the older and more primal manifestation of Superheathen mysticism, Judaism, by contrast, is rooted in
Satanism, since the Jewish concept of primal being takes a masculine form, the
form, namely, of Jehovah as 'Creator-God', and to take a masculine or, more
specifically in this context, quasi-superfeminine
form ... the God in question must be rooted, so I contend, in a submasculine culture such that takes its cue not from light
but from fire, that submasculine and hence Mosaic
element. Neither Hinduism nor Buddhism
does so, and it is hard to imagine a Buddhist, much less a Hindu, ever seeing
'God' in a 'burning bush', the way Moses evidently did. Yet the Hindu/Buddhist sensibility can no
more abandon photography or the Blues ... than the Judaic/Satanic sensibility
can abandon film or Jazz. Even the male
approach to blues singing is only quasi-submasculine
by dint of the superfeminine essence of the Blues,
just as, from the converse standpoint, the female approach to Jazz (never more
culturally correct than when employing saxophone as opposed to trumpet) can
never be more than quasi-superfeminine on account of
the submasculine essence of Jazz, a music no less
centred in the Satanic fire than Blues is rooted in the Hindu light. Yet it is Jazz, paradoxically, which is
basically subdivine or, at worst, quasi-superdiabolic (female sax-based Jazz), while Blues is the
music that is either basically superdiabolic or, in
the Buddhist 'bovaryized' context, quasi-subdivine (male blues singer). The Judaic psyche is more to be admired for
being centred in the subdivinity of the Clear Fire ...
than is the Hindu one for being rooted in the superdiabolism
of the Clear Light. Even a quasi-superfeminine concept of primal being, as signified by
Jehovah, is fundamentally submasculine ... to the
extent that its correlation is with film (monochromatic) and Jazz (sax-based
female) rather than with photography or the Blues, both of which are
fundamentally superfeminine, even in the quasi-submasculine contexts of colour photography (Buddhist) and
male blues singing, neither of which do adequate justice to primal doing, since
extrapolated out from primal being, the supernatural basis of which militates
against subcultural naturalism.
CYCLE SEVENTEEN
1. DEVOLUTION AND
EVOLUTION. The distinction between the
Clear Light of the Void (Space) and the Clear Fire of Time - as, to a lesser
extent, between Jehovah and Satan - is one of Superhell/Superdevil
and Subheaven/Subgod.
Likewise the distinction between the Virgin Mary and the Holy Ghost is
one of Hell/the Devil and Heaven/God.
Just so, the distinction between the Mary Child, or Female Child, and
the Holy Spirit of Heaven ... is one of Subhell/Subdevil
and Superheaven/Supergod. Hence a devolutionary
regression from the Superhell/Superdevil to the Subhell/Subdevil via Hell/the Devil on the one hand, but an
evolutionary progression from the Subheaven/Subgod to
the Superheaven/Supergod via Heaven/God on the other
hand. Hell and Heaven are
Catholic (Christian) poles, as are the Devil (Virgin Mary) and God (the Holy
Ghost), but Superhell and Subheaven
are fundamentalist (Superheathen) poles, as are the Superdevil (Jehovah) and Subgod
(Satan), while Subhell and Superheaven
are transcendentalist (Superchristian) poles, as are
the Subdevil (the Mary Child) and Supergod
(the Holy Spirit of Heaven). By
contrast, the World and Purgatory are Protestant (Heathen) poles, as are woman
and man.
2. EQUIVALENT
POSITIONS. From Jehovah to Allah via
Satan; from the Father to the Son via the Mother; from the Virgin Mary to the
Holy Ghost via the Christ Child; from the Mary Child to the Holy Spirit of
Heaven via the Second Coming. Of the
twelve listed deities, Jehovah, the Father, the Virgin Mary, and the Mary Child
are in equivalent 'alpha' positions, while Satan, the Mother, the Christ Child,
and the Second Coming are in equivalent 'intermediate' positions, and Allah,
the Son, the Holy Ghost, and the Holy Spirit of Heaven in equivalent 'omega'
positions. Yet the distinction between
each deity in any given position is significantly relative to Superheathen, Heathen, Christian, and Superchristian
alternatives, ranging from mysticism to gnosticism
via liberalism and humanism. Hence the
mystical 'idealism' (quasi-idealism?) of Jehovah, the liberal fundamentalism of
the Father, the humanist fundamentalism of the Virgin Mary, and the gnostical fundamentalism of the Mary Child with regard to
the 'alpha' positions; hence, too, the mystical naturalism of Satan, the
liberal realism of the Mother, the transcendental humanism of the Christ Child,
and the transcendental gnosticism of the Second
Coming with regard to the 'intermediate' positions; and hence, finally, the
mystical fundamentalism of Allah, the liberal materialism of the Son, the
humanist transcendentalism of the Holy Ghost, and the gnostical
transcendentalism of the Holy Spirit of Heaven with regard to the 'omega'
positions.
CYCLE EIGHTEEN
1. TRUE CHRISTIANS: The only people who have a lengthy experience,
traditionally, of 'Heaven on Earth' are monks, who stand to nuns as Christian
Supermen vis-à-vis Christian Subwomen. In fact, monks are really the only true and
genuine Christians, if one accepts that being in a monastery is somewhat akin
to 'Heaven on Earth', and thus to a supermasculine
allegiance to the Holy Ghost. Certainly
most so-called Christians are fundamentally Heathen in their commitment to
familial obligations and routines, even in the case of Catholics, who are
nevertheless relatively Christian when compared or, rather, contrasted with,
say, Protestants, but still disposed, after their several fashions, to taking
the Father, the Mother, and the Son for Christian deities! Even priests cannot be exonerated from such a
shortcoming, which owes not a little to their own clerical standing as
'fathers', and there is no doubt in my mind that priests will generally be less
Christian than monks, bearing in mind the heavenly aloofness of the latter from
daily contact with the World.
2. THEOLOGICAL
PARADOX. To my mind, the concept of the
'Ascension of the Virgin' into Heaven is a complete and utter contradiction in
terms, since the Virgin, being vacuous, is for me synonymous with Hell, and I
cannot understand how the theological symbol of a Christian Hell, the Hell of a
virginal vacuum, could possibly ascend into Heaven which, as the realm of the
Holy Ghost, is germane to the Superman.
A Christian Devil can only be subfeminine in
her vacuous denial of phenomenal self, and hence the World, and to conceive of
the subfeminine ascending into a supermasculine
realm ... is the height of theological nonsense! No woman can ever ascend into Heaven, least
of all a virgin! Such 'liberal' notions
as the 'Ascension of the Virgin' simply subvert Christian truth, which has to
do with the salvation of men from women and the opening up, in consequence, of
a supermasculine/subfeminine dichotomy between Heaven
and Hell.
3. NO SEX. It would be no less 'liberal' and
'woolly-minded' to suppose that people retained their sex in Heaven, and that
one could, in fact, mix with members of the opposite sex! Such a Heaven would be no better than the
World, where the sexes are mixed, and no possibility of a
superhuman Heaven (for men) accordingly exists (unlike in a monastery which, as
we have argued, is a traditional manifestation of 'Heaven on Earth', where men are
effectively Supermen in their monastic segregation from women).
4. SUPERMASCULINE
ATTAINMENT. Make no mistake! One doesn't become a Superman, neither on the
Christian level (relative to the Holy Ghost) nor on the Superchristian
level (relative to the Holy Spirit of Heaven), by mixing with women! Only he is a Superman who can rise above women, thereby living the life of Heaven rather
than of Purgatory/the World. For Heaven
is a supermasculine attainment, and where there is an
official Heaven there must sooner or later also be an official Hell ... to
safeguard the devotees of Heaven from the possibility of purgatorial and/or
worldly backslidings. Hell is as much a
safeguard for Heaven as a punishment for subfeminine
elements.
5. MORAL CHOICE. The division of 'the wheat' from 'the chaff'
is, in some peculiar sense, the division of man from woman, the spirit from the
flesh, as Purgatory/the World are wrenched asunder to make way for Heaven and
Hell - the former supermasculine and the latter subfeminine. Hence,
traditionally, monks correspond to 'the wheat' and nuns to 'the chaff', since
the former exist with the Holy Ghost in Heaven, while the latter exist with the
Virgin Mary in Hell. And yet, from a
Christian standpoint, it is better that women should be in Hell rather than in
their maternal element in the World. For
then they are instruments of the Christian salvation of men (to Supermen),
whereas in the World they are agents of the debasement and undoing of men who,
as purgatorial or worldly Heathens, inevitably lose-out to them. Hence the choice for men is whether, as
Heathens, to lose-out to women or whether, as Christians, to achieve a victory
over them through superhuman salvation.
Obviously, Heathens choose the former and Christians the latter. Such a choice, relative to phenomenal
civilization, paves the way for the greater defeat of Heathens at the hands of Superheathens, and the greater victory of Christians
through Superchristians, as the former are damned to noumenal science (cosmology) and the latter saved to noumenal religion (theosophy).
CYCLE NINETEEN
1. COSMIC IDEALISM
VIS-À-VIS SOLAR NATURALISM. If the Hindu
Clear Light of the Void can be defined in terms of cosmic idealism, then the Buddhist
Clear Fire of Time can only be defined in terms of cosmic quasi-naturalism,
bearing in mind its 'bovaryized' essence in relation
to primal being. Conversely, if Satan
can be defined in terms of solar naturalism, then Jehovah can only be defined in
terms of stellar quasi-idealism, bearing in mind His 'bovaryized'
essence in relation to primal doing.
2. SUPERHEATHEN
CORRELATIONS OF FRIED FOOD. The American
passion for fried food owes not a little to its Superheathen
roots in cosmic mysticism, since the culture of, for example, fries (chips),
burgers, and cola would seems to parallel, on a culinary basis, the Clear
Light/Fire, Jehovah/Satan, and Allah, with so, I contend, straight fries
corresponding to the Clear Light (and thus to Hindu idealism), but wavy fries
(crinkly) corresponding to the Clear Fire (and thus to Buddhist
quasi-naturalism); with fried and/or oven-grilled burgers corresponding to
Jehovah (and thus to Judaic quasi-idealism), but flame-grilled burgers
corresponding to Satan (and thus to Judaic naturalism); and, finally, with cola
corresponding to Allah (and thus to Moslem fundamentalism), this latter akin,
with its use of a straw, to the blood-sucking culture of vampirism. However, where fries and burgers are
concerned, one shouldn't overlook the part played by tomato ketchup in
distinguishing the naturalistic or quasi-naturalistic from its idealistic
counterpart, since the addition of ketchup to fries and burgers is obviously a
significant factor in their approximation to fiery colour.
3. SOME ADDITIONAL
CORRELATIONS. Also correlative with
fries, burgers, and cola (in that devolutionary order) would be Basketball,
Baseball, and Gridiron, not to mention Blues, Jazz, and Soul, or, last but by
no means least, photos, films, and magazines.
Hence a correlation between fries and
basketball/blues/photos; between burgers and baseball/jazz/ films; and between
cola and gridiron/soul/magazines.
Other correlations could doubtless be given, but the above examples
should suffice to confirm the Superheathen status of
the 'phenomena' in question, a status as punishing as the Superchristian
status of ultimate culture would be graceful.
4. CONTRARY KINDS OF
OPENNESS. The development of Superchristian culture can only proceed at the expense of
all Heathen and Superheathen cultures, the criminal
and false cultures which are rooted in triadic triplicities
of noumenal and phenomenal orders, respectively, of
suffering. A Superchristian
society cannot be open, like a Heathen one, to Superheathen
influence, but should strive, with all the means at its disposal, to protect
its citizens from such fundamentalist evil.
For unlike a Heathen society, which is open to the Superheathen
and closed to Christian/Superchristian influences, a Superchristian society can only be closed to Superheathen influence but open to the heavenly Beyond, the
realization of which should culminate, after due evolutionary strivings, in the
omega-most reach of 'Kingdom Come'.
CYCLE TWENTY
1. NOUMENAL AND PHENOMENAL
COMPUTERS. From the alpha of PCW-type
integral CPU/VDU computers to the omega of integral CPU/VDU computers with
hard-disc/CD-ROM drive via the phenomenal relativity of tower/VDU computers and
desktop/VDU computers (with or without integral CD-ROM). Hence from an objective noumenal absolutism to a subjective noumenal
absolutism via both objective (tower) and subjective (desktop) manifestations
of phenomenal relativity.
Clearly, nothing short of an integral CPU/VDU computer with CD-ROM will
suffice for the computing avant-garde!
2. TECHNOLOGICAL
GENERALIZATIONS. Broadly
speaking, where radios are phenomenally objective and televisions ... noumenally
objective, the former conceptual and the latter perceptual, video-recorders are
phenomenally subjective and computers ... noumenally
subjective, the former perceptual and the latter conceptual. This is, of course, to generalize ...
relative to a specific technological quadruplicity,
but it does, I believe, highlight the cultural nature of each medium, from
televisions on the 'far left', so to speak, to computers on the 'far right'.
3. POLITICAL
PARALLELS. One could speak, echoing the
above contentions, of the autocratic nature of television, the bureaucratic
nature of radio (right wing), the democratic nature of video (left wing), and
the theocratic nature of computers, as from fundamentalism to transcendentalism
via nonconformism and humanism. Televisions and radios, being objective, tend
to affirm the not-self, the former in noumenal terms
and the latter phenomenally, whereas videos and computers tend, in their
subjective bias, to affirm the self, the former phenomenally and the latter
with regard to the noumenal. That is why one could equate strength and
knowledge with television and radio respectively, but beauty and truth with
video and computing respectively. Yet
these media, being external to the self and inherently phenomenal entities, are
really more political than religious, as though symbolic of external
manifestations of the Father (television), the Son (radio), the Mother (video),
and the Holy Spirit (computing). Only a
fool would confound these electrical devices with genuinely religious
realities! Nevertheless, it would be
still more mistaken to confound them with economic or scientific realities ...
after the fashion of, say, cinema or jukeboxes (which, in any case, are more
economic than scientific). One could
therefore speak, with regard to a political estimation of our chosen quadruplicity, of the authoritarianism of television, the
parliamentarianism of radio, the republicanism of video, and the
totalitarianism of computing, allowing for an overall standing of phenomenal
subjectivity for the context in question, which is nonetheless subdivisible along objective and subjective lines (see
above).
4. BEYOND PLURALISM. One thing I have come to realize over the
years ... is that the determined truth-seeker can sooner or later get to the
truth about anything, and that the achievement of truth liberates one from
beauty, knowledge, and strength, or, if that sounds too sweeping, let us rather
say that truth makes one more absolutist and less able or disposed to abide
relativity, including the much-vaunted relativity of political and other forms
of pluralism. Only that society, it
seems to me, which has not reached truth or, more likely, has no real interest
in the pursuit of truth, can abide the pluralism of strength, knowledge, and
beauty. For truth cannot abide such a
pluralism, and to put truth (assuming one had it) on a par with strength,
knowledge, and beauty would be equivalent to putting God on a par with the
Devil, man, and woman! Obviously, God
cannot be treated as equal to the aforementioned trio, else He will cease to
have any divine significance and become, instead, their subverted shadow,
whether singly or collectively, as tends to be the case in open and heathen
societies, where the concept of God is tailored to fit the wearers of
fundamentalist, nonconformist, and humanist values, and He has no independent
existence in relation to what God should be - namely, the utmost truth, and
means, thereby, to supreme being. If God
is to be honoured and realized on His true terms, if, in other words, God is
eventually to come properly to pass, then the shadow Gods to the Devil, man,
and woman will have to be cast down, so that the true God can be raised up ...
in refutation of all pluralistic relativity and affirmation of transcendental
absolutism. Verily, the truth liberates
from nonconformist/humanist relativity, as such relativity liberates from
fundamentalist absolutism.
CYCLE TWENTY-ONE
1. ART AND RELIGION. Whereas the artificial transmutation of
nature makes for art, the spiritual transmutation of culture is religion. The more artificial the
transmutation of nature, the higher the art. Likewise, the more
spiritual the transmutation of culture, the higher the religion. The highest art and religion can only be the
most artificial and spiritual manifestations, respectively, of their natural
and cultural preconditions.
2. CULTURE VIS-À-VIS
NATURE. One should distinguish true
culture, which is masculine, from what may be called the nurture of nature, or
the cultural aspects of a natural norm.
In other words, it is not nurture which is necessarily the antithesis to
nature, but culture, which is nurture of a masculine order ... such that
transcends nature, pretty much as the conscious mind transcends the unconscious
mind, or religion transcends art. The
nurture of nature and the nurture of culture are thus as distinct as art and
religion, for the one stems from a feminine precondition, whereas the other is
largely if not purely masculine. In
familial terms, this would mean that whereas the nurture added to nature by
mothers was aesthetic, the nurture added to culture by fathers was religious. For when nurture comes from woman, who is
primarily a natural being, the result is dissimilar from the nurture which
comes from man, the nurture of culture, since man is primarily a cultural
being, for whom religion takes precedence over art.
3. CULTURAL NURTURE AND
NATURAL NURTURE. An example of the
nurture of nature would be the instrumental accompaniment, no matter how
extensive or sophisticated, to a song, which is primarily a natural phenomenon
... to the extent that it is a vocal composition involving the human
voice. Now the instrumentality
accompanying this vocal composition would be akin to the nurture of nature, and
thus not really a cultural but an aesthetic phenomenon owing its origins and
allegiance to feminine conditioning. By
contrast to this, a piano composition, shall we say, which was purely
instrumental ... would be a cultural phenomenon, since something that
transcends nature, and thus aesthetic considerations, through the conscious
nurture of its masculine essence. Such
would continue to be the case even in those instances where the pressure of
cultural transcendence appeared to drag vocal-like sounds from its practitioner
(as in the case of a certain well-known and much-respected American jazz
pianist), since it could be argued that such sounds are more the by-product of
cultural effort than genuine vocal productions, and correspond to a sort of
perversion of nurture by nature, which rises-up from the unconscious in seeming
revolt against the cultural resolve. Yet
culture is still in the ascendant in such a paradoxical situation, since the
result is far from song-like. Good table
manners are a more obvious and blatant example of the nurture of nature, which
is feminine, whereas the ability to read music would constitute an example of
the nurture of culture, which is masculine.
4. ALTERNATIVE
CULTURES. One might distinguish the
natural culture of, say, Christianity (Catholicism) from the cultural culture
of Superchristianity (transcendentalism). For the one is rooted in
sin, whereas the other is centred in grace. Conversely, one could speak of the civilized
culture of, say, Heathenism (Protestantism), but the barbarous culture of Superheathenism (fundamentalism). For the one is centred in
crime, whereas the other is rooted in punishment.
5. BARBARISM OR
CULTURE. Whereas Heathen peoples are
rooted in barbarism, whether genuine (and noumenal)
or pseudo (and phenomenal), Christian peoples are centred in culture, whether
pseudo (and phenomenal) or genuine (and noumenal). The former do not usually extend (ascend)
towards culture (regarded in spiritual, or visionary, terms), whereas the
latter do not usually extend (descend) towards barbarism (regarded in antispiritual, or emotional, terms). Hence the British have the Father but no Holy
Ghost, while the Irish have the Holy Ghost but no Father - at least not in the
active antispiritual terms of Heathen
pseudo-fundamentalism. Whether they
subsequently achieve the Holy Spirit of Heaven through the Superchristic
Second Coming, and thus abandon the
pseudo-transcendentalism of the Holy Ghost for something better ... remains to
be seen. Certainly the British are now
exposed, as never before, to the genuine fundamentalism of Allah and other such
Superheathen deities!
CYCLE TWENTY-TWO
1. FROM BARBARISM TO
CIVILIZATION. From the pseudo-barbarism
(phenomenal) of the Father to the civilization of the Son via the nature of the
Mother ... with regard to the Heathen options, but from the supernature
of the Clear Light of the Void to the pseudo-civilization of Mohammed (noumenal) via the barbarism of Satan ... with regard to the
Superheathen options.
2. FROM NATURALISM TO
CULTURE. From the subnaturalism
of the Virgin Mary to the pseudo-culture (phenomenal) of the Holy Ghost via the
quasi-culture of the Christ Child ... with regard to the Christian options, but
from the pseudo-subnature (noumenal)
of the Mary Child to the superculture of the Holy
Spirit of Heaven via the quasi-superculture of the
Second Coming ... with regard to the Superchristian
options.
3. UNDERLYING
NATURES. Where civilization is
anti-barbarous, barbarism is pro-natural, and nature anti-civilized. Subnature, by
contrast, is anti-natural and thus 'World denying' ... whereas nature and
barbarism are each, in their separate ways, 'World affirming'. Culture, on the other hand, is too
self-absorbed to be 'anti' anything.... Although one must
allow for the anti-supernatural resolve of culture in its genuine, or noumenal, manifestation, as defined by me in terms of superculture.
4. PERSONAL AND
UNIVERSAL. When culture is phenomenal,
and thus pseudo, it is personal, whereas its noumenal
manifestation is universal, since a matter of being into air (a universal
medium) rather than, say, chemical changes in the brain following death, which,
in any case, can only be experienced 'personally', by each individual in the
grave. Thus whereas the
pseudo-transcendentalism of phenomenal culture remains personal, the genuine
transcendentalism of noumenal culture is universal,
and thus of an altogether superior order of spirituality. Even the quasi-culture that, as thoughtful
prayer, leads up to and prepares its devotee for the grave ... is personal -
as, fundamentally, is the quasi-superculture
appertaining to that which is culturally of the Second Coming as opposed to the
Christ Child, and which I identify with hallucinogenic enlightenment of an
LSD-type order. Yet such personal
salvation is a precondition of the universal salvation which is the true goal
and destiny of mankind, since it is first of all necessary to 'resurrect the
dead', so to speak, before one can proceed beyond the grave to the Life Eternal
... in the genuine spirituality of transcendental meditation. It is necessary because hallucinogenic
enlightenment, besides countering the pull of external visionary experience
(including, most especially, the Heathen media of video and television, and the
Superheathen media of cinema and photography), will
take personal salvation from the phenomenal plane of the Holy Ghost to the noumenal plane of the Second Coming, where it is less
pseudo-cultural than quasi-supercultural, and thus
the next-best-thing to the full-blown noumenal
salvation of the Holy Spirit of Heaven, viz. unity between the personal self
and the universal self (of the air) in a transpersonal synthesis of heavenly
beatitude. For only in such
transpersonal universality is Heaven finally attained to, genuine Heaven being noumenal where the false or pseudo-Heaven of the grave is
phenomenal, and therefore personal.
5. CHRISTIAN PARADOX.
Because the Christian Hell of the virginal vacuum is selfless, its devotees are
disposed to the service of others in a variety of transpersonal contexts ...
from feeding the poor to tending the sick.
Doubtless this fact, no matter how paradoxical in relation to the
Christian dichotomy (between Hell and Heaven), is of no small significance in
giving to such selfless and seemingly universal acts a certain moral allure
which sets them apart, almost disdainfully, from the more selfish pursuits of
Christianity, including prayer and contemplation. Yet phenomenal selflessness is nonetheless
affiliated, through the Virgin Mary, to Christian Hell, and a religion rooted
in such selflessness is always in danger of endowing Hell with more moral authority
than Heaven, to the detriment of true salvation (which, alas, is not, in any
case, available within such a religion by dint of its phenomenal shortcomings
vis-à-vis the Holy Ghost). For when
phenomenal selflessness is esteemed above phenomenal selfishness, as to all
practical purposes is generally the case where respect for the noumenal selflessness of a cosmic-based Creator deity still
obtains ... in deference to superfeminine primacy,
religion bogs down in World-denying holiness, and so loses track of that
greater holiness which appertains not to the Holy Ghost (a phenomenal context
in the grave) but to the noumenal selfishness of the
Holy Spirit of Heaven, whose meditative resolve is truly universal. It is to remind people of the desirability of
that alternative mode of selfishness that I now write, and its eventual
realization requires nothing less than the official establishment of a new and
higher religious resolve ... such that takes phenomenal Heaven as its starting
point and gradually steps things up towards the noumenal
selfishness of the transcendental Beyond, in which spirit is merged into that
greater spirit which is its guarantor of Eternal Life.
CYCLE TWENTY-THREE
1. NOUMENAL
SELFISHNESS. Whereas the quasi-culture
of the Christ Child is prayerfully selfish, the quasi-superculture
of the Second Coming is contemplatively selfish, since given-up to the
hallucinogenic enlightenment of visionary experience such that intimates, no
matter how indirectly, of the selfish universality of the transcendental
Beyond. Thus artificial visionary
experience goes beyond the selfish phenomenality of
both quasi-cultural prayer and pseudo-cultural posthumous visions through the noumenal selfishness of its hallucinogenic essence, and is
therefore a suitable platform from which to launch transcendentalism towards
that ultimate selfishness which is its supercultural
reward. For the Holy Spirit of Heaven
can only stem from a Messianic precondition of quasi-supercultural
transcendence, and unless and until such a precondition is met ... there can be
no definitive salvation ... to the noumenal
selfishness of transcendental meditation.
So long as the power of external artificial visionary experience has not
been broken ... through recourse to its internal counterpart, the path to the
transcendental Beyond will remain closed.
2. NOUMENAL
SELFLESSNESS. By contrast to the quasi-supercultural selfishness of the Second Coming and the
genuine supercultural selfishness of the Holy Spirit
of Heaven, the subnaturalism of the overall context
of the Mary Child is selfless, if in a pseudo, because subjective, manner ...
such that strives for selflessness not in terms of a Christian vacuum (of
celibacy), but with regard to a Superchristian vacuum
(of abortion), a paradoxical order of selflessness which is empty where
Christian selflessness is holy and Heathen selfishness ... profane. For the context of 'Mary-Child' feminism is
neither objectively selfless, like that of Virgin-Mary celibacy, nor
objectively selfish, like that of maternal fecundity, but subjectively selfless
in its endeavour to achieve emptiness via fecundity. And in this endeavour it arouses the
antipathy of the Christian Church for its rejection of both the Mother and the
Virgin Mary, since in subverting the one it debases the other, and no devotee
of the Virgin can feel morally secure while vacuums are being achieved not
through Christian celibacy but, on the contrary, at the expense of Heathen
fecundity. Hence the
opposition which abortion engenders in countries, like
CYCLE TWENTY-FOUR
1. NOUMENAL HEAVEN AGAINST
NOUMENAL HELL. To contrast the objective
selfishness of supercultural transcendentalism
vis-à-vis the Holy Spirit of Heaven with the subjective selflessness of subnatural fundamentalism vis-à-vis the Mary Child, the quasi-supercultural transcendentalism of the Second Coming
approximating to objective selfishness with regard to artificial visionary
experience.
2. THE PURGATORIAL
NETHERWORLD AGAINST THE WORLD. To
contrast the objective selflessness of subcultural
civilization vis-à-vis the Father with the objective selfishness of natural
humanism vis-à-vis the Mother, the cultural civilization of the Son
approximating to subjective selflessness with regard to intellectual knowledge.
3. PHENOMENAL HEAVEN
AGAINST PHENOMENAL HELL. To contrast the
subjective selfishness of cultural transcendentalism vis-à-vis the Holy Ghost
with the objective selflessness of subnatural
humanism vis-à-vis the Virgin Mary, the quasi-cultural transcendentalism of the
Christ Child approximating to subjective selfishness with regard to prayerful
devotion.
4. FUNDAMENTALIST HEAVEN
AGAINST IDEALISTIC HELL. To contrast the
subjective selfishness of subcultural fundamentalism
vis-à-vis Allah with the objective selflessness of supernatural idealism vis-à-vis
the Clear Light of the Void, the subcultural
naturalism of Satan approximating to objective selfishness with regard to fiery
emotions.
5. SUPERFEMININE
UNIVERSALITY VIS-À-VIS SUPERMASCULINE UNIVERSALITY. Whereas the objective selflessness of the
Clear Light of the Void is superfeminine, the
objective selfishness of the Holy Spirit of Heaven is supermasculine,
though both are alike universal.
6. PHENOMENAL/NOUMENAL
GENDER INVERSIONS. Whereas objective selfishness
is feminine in the phenomenal context of the Mother, it is supermasculine
in the noumenal context of the Holy Spirit of
Heaven. Conversely, whereas subjective
selfishness is submasculine in the noumenal context of Allah, it is supermasculine
in the phenomenal context of the Holy Ghost.
Likewise, whereas objective selflessness is submasculine
in the phenomenal context of the Father, it is superfeminine
in the noumenal context of the Clear Light of the
Void. Conversely, whereas subjective
selflessness is subfeminine in the noumenal context of the Mary Child, it is masculine in the
phenomenal context of the Son.
7. SUBMASCULINE TO
SUPERMASCULINE. The noumenal
context of Satan, corresponding in naturalistic terms to objective selfishness,
is submasculine, whereas the phenomenal context of
the Christ Child, corresponding to subjective selfishness, is masculine, and
the noumenal context of the Second Coming, which
corresponds to objective selfishness, supermasculine. Hence the Second Coming is further removed,
in his supermasculine essence, from the subfeminine realm of the Mary Child than (is) the Christ
Child from the subfeminine realm of the Virgin Mary.
8. SUPERHEATHEN
TRIAD. Although the Superheathen
triad of the Clear Light, Satan, and Allah is rooted in the objective
selflessness of the superfeminine, it yet pits
contrary modes of submasculine selfishness against
its roots - objective (and fiery) in the Satanic context, and subjective (and
soulful) in the Moslem one.
9. HEATHEN TRIAD. Although the Heathen triad of the Mother, the
Son, and the Father is rooted in the objective selfishness of the Mother, it
yet pits contrary modes of masculine selflessness against its roots - the
Father's objective (and emotional), and the Son's subjective (and
intellectual).
10. CHRISTIAN TRIAD. The Christian triad of the Virgin Mary, the
Christ Child, and the Holy Ghost contrasts two modes of subjective selfishness
with the objective selflessness of the subfeminine
Virgin Mary, viz. the subjective selfishness of the Christ Child (prayerful)
and of the Holy Ghost (contemplative).
11. SUPERCHRISTIAN
TRIAD. Likewise, the Superchristian
triad of the Mary Child, the Second Coming, and the Holy Spirit of Heaven
contrasts two modes of objective selfishness with the subjective selflessness
of the subfeminine Mary Child, viz. the objective
selfishness of the Second Coming (visionary) and of the Holy Spirit of Heaven
(spiritual).
12. TRINITARIAN AND
TRIANGULAR. It is because of their
similarly-oriented opposition to the subfeminine
modes of selflessness that both the Christian and Superchristian
triads are trinitarian rather than triangular. For they ascend either subjectively
(Christian) or objectively (Superchristian) away from
their respective roots, whereas the Heathen and Superheathen
contexts of masculine/submasculine opposition to the
feminine/superfeminine are divisible between
subjective and objective options, which makes for a triangular triad for which
the metaphor of a 'wheel of suffering' is not inappropriate.
CYCLE TWENTY-FIVE
1. GENDER CLASHES. In the Heathen and Superheathen
triads there is a gender clash between two modes of objectivity, the objective
selflessness of superfeminine idealism vis-à-vis the
objective selfishness of submasculine naturalism in
the Superheathen triad, and the objective selfishness
of feminine realism vis-à-vis the objective selflessness of (sub)masculine fundamentalism in the Heathen triad. Hence where the Superheathen
triad affords us the clash of Hindu and Judaic modes of objectivity, with
particular reference to the Clear Light and Satan, the Heathen triad affords us
the clash of Anglican and Presbyterian modes of objectivity, with particular
reference to the Mother and the Father.
The Moslem and Puritan contexts of Allah and the Son, respectively, are
subjectively aloof from such a gender clash, the former in selfish (soulful)
and the latter in selfless (intellectual) terms.
2. MOHAMMEDANISM AND
PURITANISM. Hence there exists a
correlation between the Clear Light of the Void and the Father with regard to noumenal and phenomenal modes of objective selflessness;
between Satan and the Mother with regard to noumenal
and phenomenal modes of objective selfishness; and, more loosely, between Allah
and the Son with regard to noumenal and phenomenal
modes of subjectivity, albeit with selfish and selfless distinctions
respectively. There is thus a sense in
which Mohammedanism is to the Superheathen triad what
Puritanism is to the Heathen one, to the extent that both are effectively aloof
from the gender clash which characterizes their objective counterparts. Yet it would be wrong to infer from this fact
that Mohammedanism is Puritanism in a Superheathen
guise, since its selfish essence necessarily precludes the kind of selfless
subjectivity one would ordinarily associate with Puritanism. It is not the intellect but the heart that
reigns with Allah, and this soulful order of selfishness is closer, in effect,
to the prayerful selfishness of the Christian devotee of the Christ Child, who
thereby hopes to prepare his psyche for the visionary selfishness of the Holy
Ghost.
3. BEYOND GENDER
CLASHES. With regard to the Christian
triad, the subjective selfishness of prayerful devotion is turned away from the
objective selflessness of subfeminine humanism, and
thus the devotee of the Christ Child is orientated towards the phenomenal
subjectivity of the Holy Ghost, whose visionary essence is selfish. There is no gender clash in such a triad,
which is why it is trinitarian rather than
triangular. Neither, of course, is there
a gender clash between 'feminine' and 'masculine' modes of objectivity in the Superchristian triad, since the objective selfishness of
the Second Coming is turned away from the subjective selflessness of the Mary
Child, its subfeminine precondition, and is thus
orientated towards the objective selfishness of the Holy Spirit of Heaven in
what must be its true destiny, an orientation leading from visionary
contemplation of an hallucinogenic (synthetic) order to transcendental
meditation of a spiritual (airy) order.
Thus the Superchristian triad shares in common
with the Christian triad a gender-transcending avoidance of clashing
objectivities, and for this reason both contexts are
properly trinitarian.
4. FALSE TRINITY. The so-called 'Holy Trinity' ... of the
Father, the Son, and the Holy Ghost is, in reality, non-trinitarian,
since it combines two Heathen deities, viz. the Father and the Son, with one
Christian deity, viz. the Holy Ghost, and the result is less trinitarian than triangular, bearing in mind that the
Father corresponds to objective selflessness, the Son to subjective
selflessness, and the Holy Ghost to subjective selfishness. Hence we have two modes of subjectivity, one
selfless and the other selfish, together with one mode of objectivity within
these phenomenal contexts. Now there is
not, it must be conceded, a gender clash between the objective selflessness of
the Father and the subjective selfishness of the Holy Ghost, and, to that
extent, the Heathen/Christian trinity is relatively 'holy' or 'blessed'. But the two modes of subjectivity are in
contrary orientations, the selflessness (intellectual) of the Son contrasting
with the selfishness (visionary) of the Holy Ghost, and therefore there is no
metaphysical link between them but, rather, a lacuna such that results from the
juxtaposition of the Heathen with the Christian in what is effectively a false
trinity, one in which the Son will, in the fatality of subjective selflessness,
tend back towards the objective selflessness of the Father, whose standing is
meaningless except in relation to the objective selfishness of
the Mother, and who must therefore function as a subversive refutation of the
Holy Ghost. Hence although superficially
a trinity, albeit one straddling two irreconcilable cultures, a triangular
relationship to the Mother is implicit in the existence of the Father, and this
false trinity is therefore less holy than profane.
CYCLE TWENTY-SIX
1. MASCULINE
PREDOMINANCE. In all triadic contexts,
whether triangular or trinitarian, two masculine
positions are ranged against or exist contrary to one feminine position, the
feminine position being akin to a root from which the masculine positions have
sprung. Thus in the Superheathen
triad, the submasculinity of Satan (objective) and of
Allah (subjective) contrasts with the superfemininity
of the Clear Light (objective); in the Heathen triad, the submasculinity
of the Father (objective) and the masculinity of the Son (subjective) contrast
with the femininity of the Mother (objective); in the Christian triad, the
masculinity of the Christ Child (subjective) and the supermasculinity
of the Holy Ghost (subjective) contrast with the subfemininity
of the Virgin Mary (objective); and in the Superchristian
triad, the supermasculinity of the Second Coming
(objective) and of the Holy Spirit of Heaven (objective) contrasts with the subfemininity of the Mary Child (subjective). In all these different triadic contexts, the
masculine outnumbers the feminine by 2:1, although such a ratio does not imply
masculine dominion so much as subservience to the feminine in both the Superheathen and Heathen triads, and independence of the
feminine in both the Christian and Superchristian
triads.
2. HEATHEN EXCEPTION. Of the four triads listed above, the
masculine is selfish in all but the Heathen context, where it is selflessly at
variance with the objective selfishness of the feminine, viz. the Mother, while
the feminine is selfless in all but the aforementioned context. Thus the Heathen triad is the exception to
the rule in a world or series of alternative and sometimes overlapping cultures
... where the masculine is selfish and the feminine duly selfless.
3. FROM SELFLESS TO
SELFISH UNIVERSALITY. Whereas the
objective selflessness of the superfeminine is
universal, the objective selfishness of the naturalistic submasculine
is universal and the subjective selfishness of the fundamentalist submasculine ... personal.
Conversely, whereas the objective selfishness of the feminine is
personal, the objective selflessness of the nonconformist submasculine
is universal and the subjective selflessness of the masculine ...
personal. Likewise, whereas the
objective selflessness of the humanist subfeminine is
universal, the subjective selfishness of both the Christic
masculine and the Christic supermasculine
is personal. Conversely, whereas the
subjective selflessness of the fundamentalist subfeminine
is personal, the objective selfishness of both the synthetic supermasculine and the transcendentalist supermasculine is universal.
4. WAR AND PEACE. The distinction between war and peace is akin
to the distinction, already enlarged upon, between nature and culture, with
unconscious and conscious implications which range right across the broad
spectrum of psychic options, from 'sub' to 'super'. Thus it can be maintained that, like nature,
war is basically feminine, while peace, by contrast, is
essentially masculine, like culture. Yet
it is men who have traditionally waged war, not women, and it is probably just
as well that such has been the case, else the human race might well have
wiped itself out long ago! For when war
is entrusted to a creature who, like man, is essentially cultural, it will
sooner or later come to an end, not drag on for ever or, more probably, until
such time as there is no-one left alive to wage it. For the essence of culture is not war but
peace, and there would be little peace in the world were it not for culture
and, above all, the arrogation of martial responsibilities by men, since,
unlike women, man is not by nature war-like but ... peaceable, if not
pacific. It is nature, and by
implication the feminine element therein, whose essence is war, war not only
against other aspects of nature but also, and sometimes primarily, against
culture.
CYCLE TWENTY-SEVEN
1. HEATHEN
ACCOMPLISHMENTS. Writing, reading, and
speaking are all Heathen accomplishments vis-à-vis praying, since they
respectively correspond to subjective selflessness, to objective selflessness,
and to objective selfishness, and can thus be affiliated with the Son, the
Father, and the Mother. The New
Testament is less about reading and speaking than about writing, since it is an
account of the Son and therefore both narrative and epistolary, the Epistles of
St. Paul, etc., as characteristic of the New Testament as, say, the Psalms of
David characterize the Old Testament or, at any rate, the more poetic and
therefore readerly nature of the Old Testament, with
its basis in Jehovah. Yet neither
Testament is really Christian, since Christianity begins and ends with prayer,
and neither writing nor reading, still less speaking, are truly Christian
accomplishments, which is why the association of writing with the Son, of
reading with the Father, and of speaking with the Mother confirms rather than
contradicts my contention relating to the Heathen nature of the accomplishments
in question.
2. HEATHEN
ASSOCIATIONS. Writing is also, and more
usually, associated with fiction, especially novels, since the composition of a
novel involves a great deal of writing, whereas reading lends itself no less
logically to an association with poetry, since poets will normally read aloud
their poems in public, being of the Father rather than of the Son, as it were,
in their Heathen standing in the World or, more correctly, in relation to some
purgatorial Netherworld which exists, in uneasy symbiosis, with both the
purgatorial Overworld of fiction and the World
itself, which, in this context, is rather more a realm of drama, and hence of
public speech, than of poetry, and therefore something to be associated with
the Mother, whose objective selfishness in this regard sets her clashingly
apart from the objective selflessness of the Father. Yet if dramatic speech is as manifestly of
the World as ... poetic reading is of the purgatorial Netherworld and fiction
writing ... of the purgatorial Overworld, it is no
less Heathen and therefore contrary to a Christian, never mind Superchristian, bias and orientation. What it, together with its purgatorial
overlords, is not contrary to, however, is a Superheathen
triad of triangular accomplishments ranging from reading to writing via
speaking.
3. SUPERHEATHEN
ACCOMPLISHMENTS. In consideration of
such a Superheathen triad, we should bear in mind its
noumenal as opposed to phenomenal status, as we seek
to differentiate the noumenal forms of reading,
speaking, and writing from their phenomenal counterparts, so that the notion of
a more elevated order of poetry, drama, and fiction, relevant to the noumenal plane, is firmly established in the mind. Such a Superheathen
triad will have poetry, and thus reading, not in the objective selflessness of
the Father but in the objective selflessness of the Clear Light, and will therefore
be less purgatorially submasculine
than idealistically superfeminine. Hence its form of poetry will be far less
cerebrally emotional than psychically optical, and we could regard it in a superpoetical light, the light, so to speak, of a Hindu or
Buddhist primacy. Likewise the drama,
and hence speaking, of such a Superheathen triad will
be in the objective selfishness of Satan rather than of the Mother, and will
thus be less realistically feminine than naturalistically submasculine,
with a tendency, in consequence, to be passionate rather than sensual, a 'high
drama', so to speak, of approximately Judaic provenance. Finally, the form of fiction, and hence
writing, one would associate with the Superheathen
triad will be less subjectively selfless than selfish, and thus something to be
associated, if loosely, with Allah rather than the Son, a species of
fundamentalist submasculinity that, unlike the
purgatorial masculinity of its phenomenal counterpart, will be more emotional
than intellectual, and emotional not merely in a cerebral and therefore
purgatorial way, but in a soulful and hence heartfelt way. Such selfish fiction, or writing, will tower
over the selfless fiction/writing of the bourgeois or phenomenal writer to the
extent that the Superheathen forms of poetry and
drama tower over their phenomenal counterparts, and it would be scant
exaggeration or recourse to literary licence, on my part, to claim that the
latter were all but eclipsed by the former in the relentless march of Superheathen culture across the Heathen decadence of the
late-twentieth century.
4. SUPERHEATHEN
ASSOCIATIONS. If
phenomenal fiction sits most happily in book format, then its noumenal parallel is most at home, these days, between the
covers of a magazine/co-mag in due fundamentalist
fashion. For, as we have already
seen, magazines are as relevant to the fundamentalism of Allah as ... books to
the purgatorial Puritanism of the Son and, for that matter, purgatorial
Presbyterianism of the Father. By
contrast, the medium most illustrative of the Superheathen
mode of poetry is photography, and it can be categorically maintained that
photographic reproductions are inherently poetic ... as they shed light on a
wide variety of subjects from a broadly superfeminine
and thus objective point-of-view. Less
'poetic' than photography, but far more dramatic, are films, and, with their
Judaic essence, films do for 'high drama' what theatres do for 'low drama', the
Heathen form of drama which is rooted in the mundane flesh, while its Superheathen counterpart is centred in the flickering
celluloid of filmic fire.
CYCLE TWENTY-EIGHT
1. THEATRE VIS-À-VIS
VIDEO. Theatre is really a bourgeois or
liberal approach to the World, and therefore something one would more associate
with books and newspapers than with, say, radio and television. In fact, the latter are comparatively
proletarian media of cultural dissemination, with radio standing to television
pretty much as broadsheets and/or word books to photographic books and/or tabloids. The proletarian equivalent of theatre,
however, would be video, a no-less Heathen medium than its bourgeois
counterpart, but dependent, like the other proletarian media, on electricity,
the life-blood, so to speak, of a genuinely worldly alternative.
2. CINEMA AND VIDEO. Compared to the Superheathen
medium of cinema, which I have always associated with the so-called 'American
Dream', the Heathen medium of video, germane to the Mother, must seem like an
'American Nightmare', the 'fall' of film from upper-class naturalism to
lower-class realism, in which not fiery passion but wilful action is the
prevailing element, an element no less feminine than cinema is submasculine. Should
there be a Christian or, rather, post-Christian equivalent of or extrapolation
from video, it can only have reference to laser disc (DVD), which is probably
the end-of-the-road for film, the farthest left it can go in what is arguably a
cultural parallel to the Mary Child and therefore implicit rejection of
'Christian drama', viz. nativity plays, masks, pageants, and other forms of
selfless objectivity.
3. BARBARISM AND
CIVILIZATION. Whereas supernature is the absolute manifestation of barbarism,
nature is its relative manifestation.
And whereas culture is the relative manifestation of civilization, superculture is its absolute manifestation. Civilization is the framework in which
culture/superculture can be cultivated, whereas
barbarism is the absence, relatively or absolutely, of such a framework, which
permits nature/supernature to have her way. A barbarous society is one in which nature is
untrammelled, whereas a civilized society is one in which culture is
untrammelled ... primarily because it is free, through civilization, from
nature's philistine opposition.
4. PREVAILING
INFLUENCES. If one were to generalize as
to whether the Devil, God, man, or woman was the prevailing influence on our Superheathen, Heathen, Christian, and Superchristian
triads, I would generalize as follows: the Devil as the prevailing influence on
the Superheathen triad ... of supernatural
fundamentalism; woman as the prevailing influence on the Heathen triad ... of
natural humanism; man as the prevailing influence on the Christian triad ... of
cultural nonconformism; and God as the prevailing
influence on the Superchristian triad ... of supercultural transcendentalism. Hence one would be contrasting the absolute
barbarism of the Devil and the relative barbarism of woman, which are superfeminine and feminine respectively, with the relative
civilization of man and the absolute civilization of God, which are
respectively masculine and supermasculine. Just as one would be
distinguishing between a devolution from the Devil to woman, and an evolution,
conversely, from man to God.
5. MALE AND FEMALE
COUNTRIES. Ireland is a man's country,
because it is one in which culture, in the civilized framework of Catholic
Christianity, viz. the Church, comes first, whereas Britain, by contrast, is a
woman's country because of its bias, through Protestant Heathenism, for
nature. Thus contrary to appearances, it
must follow that Heathen
6. SIGN OF THE
SUPERMAN. It is nonsense to imagine that
Christianity is about equalitarianism, democracy, socialism, and other such
feminine ideals. Christianity is, in
fact, profoundly elitist; for only the finest and worthiest men can 'take up
the Cross' and, in rejecting familial norms and other aspects of nature,
struggle upwards toward ever greater cultural heights, wherein is to be found
their heavenly reward. Now what applies
to Christianity applies even more to the Superchristianity
which I identify with Social Transcendentalism, since it is the path not to the
perfection of man (in the grave) but to the perfection of God ... the Holy
Spirit of Heaven ... in the Eternity of a supercultural
rejection of culture that requires nothing less than adherence to the Supercross of Messianic resolve. Such a Supercross,
conceived by me in terms of an inverted CND sign the third or right-hand stripe
of which is aligned with the masculine sign of a Saturn-oriented arrow, is the
true sign of the Superman as he evolves out of and away from Christian man in
due process of achieving a Social Transcendentalist salvation.
CYCLE TWENTY-NINE
1. CHURCH AND STATE. Where civilization, in the form of the
Church, advances culture, barbarism, in the form of the State, protects
nature. For the advancement of culture
through the Church is separate from, and therefore incompatible with, the
protection of nature through the State, and consequently the Church and the
State have traditionally been on opposite sides of the gender fence - the
former masculine, the latter feminine.
The State, particularly when democratic, protects the (naturalistic)
freedom of the greater number from both secular and mystical forms of tyranny,
whereas the Church exists to advance the liberation of man from the World, and
hence the domination of nature. Hence
the State is Heathen where the Church is Christian, since concerned not with
Heaven and Hell but, in due heathenistic fashion,
with the (purgatorial) Overworld and the World.
2. STATE BARBARISM. Compared with the relative barbarism which
accrues to the democratic State, the barbarism of the autocratic State, or
Kingdom, is absolute, since it is more concerned with the protection of supernature than nature, conceiving of the former in due
fundamentalist fashion, and is therefore less feminine than superfeminine. It is not the World or the (purgatorial) Overworld which is the concern of the Monarchic State ...
so much as the Netherworld, and in this regard it is profoundly anti-cultural,
which is to say, rooted in philistine enslavement to cosmic mysticism and other
forms of supernatural determinism. There
is no church opposition to the State in this primitive social organization or,
rather, organism, but only temples of Superheathen
enslavement, which are an integral part of the Kingdom whose barbarism they
reflect.
3. CHURCH
CIVILIZATION. Compared with the relative
civilization which accrues to the Christian Church, the civilization of the coming
Superchristian 'Church', or Social Transcendentalist
Centre, will be absolute, since more concerned with the advancement of superculture in God (the Holy Spirit of Heaven) than of
culture in man (Christ), conceiving of the former in due transcendentalist
terms, and therefore as something less masculine than supermasculine. Hence the Social Transcendentalist Centre
will be as far beyond the Christian Church as the Kingdom, or Monarchic State,
was before or, rather, behind the Liberal State, an organization of God as
opposed, like the Kingdom, to an organism of the Devil, and consequently the
true salvation of man ... in the Superman of 'Kingdom Come'. With the Centre, the State/Church dichotomy
of phenomenal tradition can be democratically overcome in the interests of a noumenal salvation which will subsume state responsibility,
duly transmuted, into itself, thereby passing beyond the relativity of
nature/culture to the absolutism of superculture. For the Centre will be no less beyond
barbarism than the Kingdom was before/behind civilization, and in its
advancement of supercultural liberation from humanism
it can save mankind from the State, thereby ensuring that never again will
either the natural or the supernatural pose a subversive threat to civilization. The artificial transmutation of nature, not
least as it directly impinges upon human life and effects its continual
survival, will be only less important to the Centre than the spiritual
transmutation of culture, and therefore steps will duly have to be taken to
provide alternatives to natural processes and norms which should assist in the
development of superculture towards its optimum
realization.
CYCLE THIRTY
1. FEDERAL HOPE. My hope for Social Transcendentalism is that,
one day, there will not only be an Irish Social Transcendentalist and/or
Theocratic Centre, but a West-European Federation of Social Transcendentalist
Centres, an East-European Federation of Social Transcendentalist Centres (maybe
even a pan-European Federation), not to mention North American, South American
(and/or pan-American), North African, South African (and/or pan-African),
Asian, Middle Eastern, Far Eastern, and Australasian Federations of the
ideology in question, so that, ultimately, Social Transcendentalism encompasses
the entire globe in what would eventually become a World Federation ... with
legitimate claims, in consequence, to being universal. For only in its universal unfolding will
'Kingdom Come', as I understand and advocate it, truly come to pass.
2. SUPERCHRISTIAN
LIBERATION. Clearly, I am as far removed
from the Trotskyite delusion of a 'World State' as it is possible to be, since
the State is incompatible, in its barbarous defence of nature/supernature, with the culture-advancing ideals of the
Centre, and even a 'World Centre' would be a contradiction in terms, given the
federal essence of Centrism (pronounced Centerism). Only the Centre can liberate humanity from
the State, and thus liberate it from the natural determinism of a Heathen
organism for the cultural self-determination of a Superchristian
organization. But the People must want
the Centre before this can happen, since if it is to happen ... it can only do
so democratically, which is to say, with the express wishes of the People to be
liberated from the State for the Centre, to be liberated, above
all, from humanist 'sins of the World', including political sovereignty, in
order that they may be saved to religious sovereignty and the right, thereby,
to supercultural self-realization of both a contemplative
(visionary) and a meditative (spiritual) order.
No-one can force salvation upon the People. It is for them to decide, if and when the
opportunity arises, whether they want to be saved from the nature/culture
ambivalence of State/Church relativity for the supercultural
absolutism of the Social Transcendentalist Centre.
3. DAY OF JUDGEMENT. One thing the People can be certain of ... is
that the 'Kingdom of Heaven' (to resort to that jaded and, in some sense,
autocratically-based phrase) will not come to pass so long as the State exists
and they are accordingly 'bogged down' in worldly sin or, to be more specific,
in the sins of political, judicial, and economic sovereignties, with their
republican correlations. The 'Kingdom of
Heaven' has not come to pass so long as the People are bereft of religious
sovereignty and thus still officially worshipfully subservient to external Gods
whose bureaucratic if not autocratic standing suggests a parallel with
authoritarian subjection of the populace to monarchic control. Nor can it come to pass where the People are
not generally religious and mindful, as Christians, of their eschatological
hopes. One day those who mouth 'Thy Kingdom
come, Thy Will be done ...' may have to confront themselves with the crucial
question: Do I really want to pass democratically beyond the World and/or
World-denial of my Republican/Catholic heritage into the 'heavenly Kingdom'
that Social Transcendentalism claims to represent and promise me? For it is one thing to say the 'Lord's
Prayer', but quite another thing to vote for religious sovereignty if and when
the opportunity were ever to arise! Only
true Christians, disdainful of worldly sin, would agree to the latter! Just as only true Christians would recognize
in these and other such pages a true Messiah, whose correspondence to the
concept and indeed reality of a Second Coming would be difficult if not
logically impossible to refute. For it
is the Second Coming who brings the possibility of 'Kingdom Come', and if such
a divine eventuality does indeed imply the supersession
of political sovereignty, etc., by religious sovereignty, then surely he who
writes these lines is the most credible candidate there could ever be for the
Messianic role in question, since it was he who invented the notion of
religious sovereignty in the first place, and then coupled it to his concept of
ultimate divinity in the Holy Spirit of Heaven, which is not merely
antithetical to the anthropomorphic Father but antithetical, above and beyond
the Holy Ghost, to the Clear Light of the Void, the actual primal being whose
cosmic woe is as far removed from the supreme being of heavenly joy as it is
possible to be. Verily, I have stated my
case, and all that remains now is for the People to confirm or reject it, as
they choose. In judging me, they will be
judging themselves or, more correctly, their selves, and that is surely their
Last Judgement if not, in electoral terms, democratic rite!
CYCLE THIRTY-ONE
1. PERCUSSION AND
DRUMS. To distinguish,
in music, between the 'noumenal percussion' of
hand-percussion instruments and the 'phenomenal percussion' of drums. Thus to distinguish, in effect, between the Superheathen essence, for example, of claypots,
tambourines, and bongos on the one hand, and the Heathen essence of drum kits
on the other hand, the former more absolutist with regard to the use of hands,
the latter comparatively relativistic by dint of their reliance on drumsticks,
which confirm, it seems to me, a phenomenal status, in keeping with the greater
bulk and complexity of drums. By and
large, the distinction between percussion and drums is one of just such a noumenal/phenomenal order.
2. SUPERHEATHEN
PERCUSSION. In regard to the Superheathen context of 'noumenal
percussion', I would like to advance the theory that whereas instruments like claypots are affiliated to Hinduism/Buddhism by dint of the
vacuous nature of their hollow interiors, tambourines, castanets, and other
sun-like percussion instruments are affiliated, by contrast, to Judaism, if not
to Satanism, while bongos and other such enclosed percussion instruments would
seem closer, in their more subjective character, to Mohammedanism. Thus from the objective
selflessness of claypots to the subjective
selfishness of bongos via the objective selfishness of tambourines.
3. HEATHEN
PERCUSSION. As regards the Heathen
context of 'phenomenal percussion', viz. drums, I incline to the theory that,
considered in ethnic terms, drum kits are effectively Protestant phenomena
which can therefore be subdivided into Puritan, Presbyterian, and Anglican
affiliations, with, so I shall contend, cymbals affiliated to Puritanism, side
or snare drums affiliated to Presbyterianism, and bass drums to
Anglicanism. My reason for advancing
this theory is that I believe that cymbals exist at an almost watery aloofness,
analogous to the intellect, from drums in general, pretty much like Rugby Union
from Rugby League and/or Association Football, and that they therefore qualify
for a parallel with the Son, not least of all on account of the subjective
selflessness which is especially suggested by the use of brushes with cymbals,
surely the most appropriate means of playing them? On the other hand, snare drums are more usually
and, as it were, correctly played with drumsticks, given their greater impact,
which would suggest not an intellectual but an emotional appeal ... such that
correlates, in its objective selflessness, with the Father, thereby confirming
a Presbyterian bias. Finally, the use of
foot pedals with bass drums is arguably less emotional than wilful or
instinctual, given the physical demands they make upon the drummer, and
therefore something that would stand closer, in its objective selfishness, to
the Mother, thereby confirming an Anglican affiliation that, in drumming terms,
would be of the World per se, as against either the purgatorial Overworld (of cymbals) or the purgatorial Netherworld (of
snare drums, etc). Thus if my theory is
as cogent as I happen to believe, drum kits are manifestly not Christian (and
Catholic), but Heathen (and Protestant), and therefore quite amenable, as it
were, to being supplemented, if not dominated, by a variety of hand-percussion
instruments which, in general terms, would stand to drums as the Devil to
woman, or fundamentalism to liberalism.
CYCLE THIRTY-TWO
1. CHRISTIAN
PERCUSSION. If drums are broadly
Heathen, then it seems to me that 'Christian percussion', as relevant to a
Catholic tradition, will take the forms of bells with regard to the objective selflessness
of the Virgin Mary, bodhrans with regard to the
subjective selfishness of the Christ Child, and maracas with regard to the
subjective selfishness of the Holy Ghost, so that one proceeds from the Hell of
church bells, with their vacuous interiors, to the Heaven of maracas via a bodhran middle-ground.
Doubtless, the fact that bells tend to be situated high up in the belfry
of churches makes it seem as though they are heavenly instruments. But, there again, the Church has a
paradoxical tendency to elevate Hell at the expense of Heaven, and all because
the objective selflessness of the subfeminine Virgin
can be superimposed upon the objective selflessness of the superfeminine
Clear Light, and thus regarded, no matter how erroneously, in a similar supernatural
light. Yet bells, no matter how
selfless, are a far cry, in musical terms, from the sorts of claypot (ghatam) one would
associate with primal being, just as the subjective selfishness of bodhran-playing is a far cry from the primal doing whose
objective selfishness is probably best exemplified, if not through tambourines,
then almost certainly through gongs, which are even more sun-like. However, if the bodhran,
with its small finger stick, is a merciful retort to the bell-clapper, then it
seems to me that seeds encased inside shaking maracas take subjective
selfishness to a near visionary level of transcendence which, while still
personal, is arguably the most heavenly mode of percussion within a Christian,
and therefore phenomenal, context. If bodhran-playing corresponds to the Christ Child, then it is
only with musical instruments like maracas that the Holy Ghost achieves
anything approaching a percussive exemplification.
2. SUPERCHRISTIAN
PERCUSSION. As to the Superchristian context of percussion, which is no less noumenal than the Superheathen
context, albeit noumenal in a centripetal and thus
contrary way, I should like to advance the theory that tubular bells correspond
to the subjective selflessness of the Mary Child; that electronic drums and/or
pads correspond to the objective selfishness of the Second Coming; and that,
above this, the higher and truer objective selfishness of the Holy Spirit of
Heaven finds its percussive analogy in drum machines, which stand to electronic
percussion, it seems to me, as maracas to the bodhran
in the phenomenal context of 'Christian percussion', as discussed above. Thus from the hellish vacuousness
of tubular bells to the heavenly interiorization ...
of drum machines via the intermediate objectivity of electronic percussion - a Superchristian triad whose trinitarian
bias is no less at variance with the triangular basis of 'Superheathen
percussion' than that of the Christian triad vis-à-vis its Heathen counterpart
in what is, by contrast, a phenomenal realm.
Thus whereas the alpha of percussion would seem to be a claypot, its omega is a drum machine, an instrument which,
in its internalization of rhythm, is as supercultural
as the claypot would appear to be supernatural
CYCLE THIRTY-THREE
1. HEXAGONAL AND
PENTAGONAL STARS. Both the Superheathen context of Satan and the Heathen context of
the Father are symbolized by stars. For
the star is symbolic of a gender clash between opposing kinds of objectivity,
the objective selfishness of Satan vis-à-vis the objective selflessness of the
Clear Light in the Superheathen context, but the
objective selflessness of the Father vis-à-vis the objective selfishness of the
Mother in the Heathen context, the former noumenal
and the latter phenomenal. In fact, such
a noumenal/phenomenal distinction as exists between
these two forms of clashing genders requires a contrary mode of symbolization,
and I hold to the belief that whereas the noumenal
gender clash is presided over by a hexagonal star, the phenomenal gender clash,
by contrast, finds itself presided over by a pentagonal star, thus enabling us
to distinguish between the Superheathen and the
Heathen modes of heterosexual intercourse.
Certainly, the so-called 'Star of David', which is a hexagram composed
from two interlocking triangles, perfectly symbolizes the noumenal
conflict between objective selfishness and objective selflessness in what is
effectively a kind of Judaic/Hindu overlap, and I hold that the pentagonal star
of the Father is just as illustrative of a Presbyterian/Anglican overlap in
which the objective selflessness of the Father is locked in phenomenal conflict
with the objective selfishness of the Mother.
2. PYRAMIDAL AND INVERTED
TRIANGLES. Besides the aforementioned
stars, there are two other symbolic norms for the Superheathen
and Heathen triads, neither of which are symbolic of clashing genders, and
these are the pyramidal triangle, or orthodox triangle having one point at the
apex and two points at the base, and the inversion of such a triangle, so that
we have two points at the apex and one point at the base in what is a sort of
anti-pyramidal form. In the Superheathen triad, the pyramidal triangle precedes the
'Star of David' as the primary form of that triad, and is effectively its superfeminine precondition, whereas the inverted triangle
supersedes the 'Star of David' as ... Mohammedanism supersedes Judaism. In the Heathen triad, by contrast, the
objective selflessness of the Father, and hence of the pentagram, precedes the
objective selfishness of the Mother, since objective selflessness is primary,
and therefore it follows that the pyramidal triangle is a secondary form which
leads, in due course, to the inverted triangle ... of the Son ... in what is
effectively a Puritan extrapolation from an Anglican precondition. Yet the Father is less Presbyterian, in this
context, than Roman Catholic, using that term with due regard to the Roman
authoritarianism which accrues to its more conservative traditions and was
responsible, in no small measure, for the Anglican revolt against the Father
which culminated in the Mother, and thus, so I contend, in a pyramidal triangle
the phenomenal counterpart to that of Superheathen
primacy. Only subsequent to the
Reformation does the pentagram gradually come to symbolize a Presbyterian
position in which the Father takes precedence, in due liberal fundamentalist
fashion, over Christ. But such a Father
is a far cry from the original Roman Catholic Father, since more disposed to
familial intercourse with the Mother than ever His Catholic predecessor -
associated with the Virgin Mary - would have been, and for the simple reason
that He is a Protestant, and therefore One for Whom the World is less virginal
(and Christian) than maternal (and Heathen), requiring the fecundating
influence of His heathenistic love, which owes more,
in the paradoxical logic of this heresy, to Satan than ever it does to the
rather more quasi-idealistic Jehovah.
CYCLE THIRTY-FOUR
1. SALVATION FROM THE
FATHER. Neither the Catholic Father,
extrapolated from the quasi-superfeminine Jehovah,
nor the Protestant Father, extrapolated from the submasculine
Satan, can have any place in 'Kingdom Come', since no alpha-stemming deity
would be relevant to an omega-oriented society in which, thanks to Messianic
guidance, the Holy Spirit of Heaven was the presiding deity, and one presiding
not in space, or in any imaginary theological realm, but in the saved self of
those who had democratically opted, through the Second Coming, for religious
sovereignty and the right, thereby, to spiritual self-determination. Consequently there could be no clerical
fathers in 'Kingdom Come', for such fathers are rooted in the Father, and thus
reflect, no matter how Christian they may profess to be, both Heathen and Superheathen traditions of patriarchal
authoritarianism. A people who had
elected to be saved from 'sins of the World' would also have elected to pass
beyond clerical fathers, and thus the Church of which the Father is the ruling
deity, a deity who does not lead to the Beyond but, on the contrary, stems from
the Behind/Before ... of Superheathen primacy. Thus, in a certain sense, a people who had
elected for religious sovereignty would also have elected to be saved from the
Church, since that which upholds the fundamentalism of the Father is contrary
to the will of the Second Coming to advance the Holy Spirit of Heaven at the
Father's expense. Only the Republican
State can provide the democratic framework in which the People can decide for
themselves whether they wish to remain tied to the fundamentalism of the
Church, like so many children of a stern parent, or break away from it in the
interests of true spiritual salvation in the Social Transcendentalism of the
Centre. For only the Second Coming can
liberate them from the Father.
2. SALVATION IN
FREEDOM. Sense in
which the struggle of 'political' peoples from the autocratic Kingdom to the
democratic State (republic) is akin to a progression from science (cosmology)
to philosophy, as from the Devil to woman. Likewise, for 'religious' peoples there is
what might be called a struggle from the theocratic Church to the meritocratic Centre, as from theology to theosophy, and hence from man
to God. Thus, on the one hand, a
feminine-based devolution from Superheathen binding
in the Kingdom to Heathen freedom in the State, as from the absolute barbarism
of supernature to the relative barbarism of nature,
whilst, on the other hand, a masculine-based evolution from Christian binding
in the (Father-dominated) Church to Superchristian
freedom in the Centre, as from the relative civilization of culture to the
absolute civilization of superculture. Either way, the purpose and goal of the
struggle is freedom, freedom from cosmological and/or (depending on the people)
theological tyranny. And we have every
right to regard both types of freedom struggle as reflecting contrary modes of
salvation, the devolutionary one a democratic salvation from autocratic
damnation, and the evolutionary one a meritocratic
salvation from theocratic damnation. For
the Damned are bound (enslaved) whereas the Saved are free (liberated). Whether one's freedom is through philosophy
or through theosophy, the flesh or the spirit, that freedom is a salvation from
the damnation of binding to cosmology or theology, viz. science or religion,
the soul or the intellect.
CYCLE THIRTY-FIVE
1. ONE TRUE
SALVATION. There is only one true
salvation, and that is through the Second Coming to the theosophical gnosis of
the Holy Spirit of Heaven, wherein Eternity is revealed. He who abandons the Church for the Centre
abandons Christ or, more correctly, the Christ Child for the Second Coming, and the Holy Ghost for the Holy Spirit of
Heaven. He passes from the phenomenal
realm of subjective selfishness to the noumenal realm
of objective selfishness, exchanging the personal for the universal.
2. COLLECTIVISM AND
INDIVIDUALISM. Whereas the individual
exists to be subsumed into the collective in the barbarous framework of the State,
the collective exists to further the interests of the individual in the
civilized framework of the Church. Thus
whereas the individual exists for the collective, viz. the State, in the one
context, the collective, viz. the Church, exists for the individual in the
other context. Yet where there is both
State and Church, this means that the individual is torn between opposing
interests and is unable, in consequence, to regard himself/his self exclusively
in either light. One part of society,
viz. the State, claims him for the collective, while the other part of it, viz.
the Church, strives to liberate him as an individual. Thus he is neither 'fish nor fowl', but a
relativistic chimera who alternates between collectivism and
individualism. Only in the absolutely
barbarous context of the authoritarian and/or totalitarian State on the one
hand, and in the absolutely civilized context of the Social Transcendentalist
Centre (of 'Kingdom Come') on the other, will he be wholly one thing or
another, i.e. either totally subsumed into the collective in the supernatural superfeminism of the former or, by contrast, totally
liberated from the collective in the supercultural supermasculinism of the latter, wherein he is saved to his
self in the most complete individualism of the Holy Spirit of Heaven.
3. FROM KINGDOM TO
CENTRE. When society functions, through
the State, as an organism, the individual is subsumed into the
collective, whether absolutely or relatively (depending on the type of State),
and accordingly loses his soul, his individuality, to its supernatural and/or
natural determinism. When, by contrast,
society functions, through the Church, as an organization, the
individual is liberated from the collective, whether relatively or absolutely
(depending on the type of church), and accordingly finds his soul, his
individuality, through cultural and/or supercultural
self-determination. Consequently we can
distinguish, on the one hand, between the absolute collectivism of the Devil,
viz. the authoritarian and/or totalitarian State, and the relative collectivism
of woman, viz. the parliamentary and/or republican State, while likewise
distinguishing, on the other hand, between the relative individualism of man,
viz. the Catholic Church, and the absolute individualism of God, viz. the
transcendental 'Church' or, rather, Centre, in which religious evolution
attains to a theosophical apotheosis.
Such a Centre may not have existed in the past, but its coming is as
inevitable as that of the Messianic writer who pens these lines in the hope
that, one day, Christian humanity will join him in setting up the Centre and
thereby acquiring the right, through religious sovereignty, to develop the
spiritual self in the interests of the most perfect individualism - the individualism
not of man but of the Superman, who will be One with the Holy Spirit of Heaven.
CYCLE THIRTY-SIX
1. FROM SUPERSTATE TO
SUPERCHURCH. To
devolve from the absolute State (Superstate) to the
relative State, as from totalitarianism to pluralism, and to evolve, by
contrast, from the relative Church (Christian) to the absolute Church (Superchristian), as from trinitarian
polytheism to monotarian monotheism. Thus to devolve from the noumenal absolutism of dictatorial autocracy to the
phenomenal relativity of parliamentary democracy, and to evolve, by contrast,
from the phenomenal relativity of Christian theocracy to the noumenal absolutism of transcendental meritocracy.
2. STATE/CHURCH
DISTINCTIONS. To distinguish the Superstate from the State on the basis of a noumenal/phenomenal dichotomy such that parallels that
between the superfeminine and the feminine, while
likewise distinguishing between the Church and the Superchurch
on the basis of a phenomenal/noumenal dichotomy
paralleling that between the masculine and the supermasculine. Hence to distinguish between the superfeminine (diabolical) essence of the Superstate and the feminine (worldly) essence of the State
on the one hand, but between the masculine (otherworldly) essence of the Church
and the supermasculine (divine) essence of the Superchurch on the other hand.
3. FROM SUPERSCIENCE TO
SUPER-RELIGION. To devolve from superscience to science, as from cosmology to philosophy,
on the one hand, and to evolve from religion to super-religion, as from
theology to theosophy, on the other hand - a devolution from supernature to nature, and an evolution from culture to superculture.
4. EQUIVALENT
ANTITHESES. Science verses religion is
equivalent to alpha verses omega, the beginning verses the end, nature verses
culture, woman verses man, State verses Church, organism verses organization,
unconscious verses conscious, tribe verses nation, barbarism verses
civilization, evil verses good, the old brain verses the new brain, etc., etc.
5. SUBDIVISIONS OF THE
BRAIN. I have long conceived of the
brain as divisible not only into 'old brain' and 'new brain', as with Koestler, but also as subdivisible
into backbrain and right midbrain within the 'old
brain', and into left midbrain and forebrain within the 'new brain'. In fact, to be perfectly honest, I have only
recently arrived with any conviction at the conclusion that the right midbrain
should be considered as a subdivision of the 'old brain', and for the simple
reason that it is closer, on account of its sensual essence, to the unconscious
than to the conscious, and therefore contrasts with the intellectual essence of
the left midbrain ... as woman with man or nature with culture. Thus, for me, the right midbrain is a
subdivision of the 'old brain', and the left midbrain, by contrast, a
subdivision of the 'new brain'. Indeed,
the 'old brain' and the 'new brain' stand, for me, in a sort of
scientific/religious relationship having, in consequence, barbarous verses civilized
overtones. Thus I should like to advance
the theory that, within the 'old brain', the backbrain
stands to the right midbrain as the super-unconscious to the unconscious, supernature to nature, superfeminine
to feminine, whereas within the 'new brain', by contrast, the left midbrain
stands to the forebrain as the conscious to the superconscious,
culture to superculture, masculine to supermasculine.
Hence one could speak of a devolution, within the 'old brain', from the
supernaturalism of the backbrain to the naturalism of
the right midbrain, as from emotionality to sensuality, but of an evolution
within the 'new brain' from the culture of the left midbrain to the superculture of the forebrain, as from intellectuality to
spirituality. The idea would be that the
backbrain could be correlated with all that is Superheathen, the right midbrain with anything Heathen, the
left midbrain with anything Christian, and the forebrain with all that is Superchristian - at any rate, within the restrictive
compass of the overall brain as such.
For, in reality, the heart and the lungs are more emotional and
spiritual, respectively, than anything to be found within the brain, while the
body (with particular reference to the reproductive organs) is more sensual
than even the most sensual part of the brain, viz. the right midbrain. In truth, the brain is more intellectual than
emotional, spiritual, or sensual; although these 'secondary' qualities are also
to be found there.
CYCLE THIRTY-SEVEN
1. PRIMARY AND SECONDARY
QUALITIES. Given our fourfold subdivisions
of the brain, it should be feasible to equate writing with the left midbrain on
account of its intellectual essence; reading with the backbrain
on account of its emotional essence; speaking with the right midbrain on
account of its sensual essence; and thinking with the forebrain on account of
its spiritual essence. More correctly, I
should like to distinguish between the intellectual essence per se
of writing, the quasi-emotional essence of reading, the quasi-sensual essence
of speaking, and the quasi-spiritual essence of thinking, since it seems to me
that whilst intellectuality per se is of the brain, particularly in its
left-midbrain manifestation, emotionality per se is of the heart,
sensuality per se of the body (flesh), and spirituality per se of
the lungs, in consequence of which the cerebral modes of the qualities in
question can only be 'quasi'. Thus while
writing correlates with the intellect per se, the other modes of
'intellectual' activity are really less intellectual than quasi-emotional
(reading), quasi-sensual (speaking), and quasi-spiritual (thinking), as though
the brain or, rather, the subdivisions thereof to which I believe they
appertain ... were striving to ape the bodily organs which are the genuine
manifestations of emotionality, sensuality, and spirituality. Indeed, it could be that an emotional person,
dominated by his heart, would be more disposed to reading, in consequence of
his emotional bent, just as a sensual person would be more disposed to
speaking, on account of his (bodily) sensuality, and a spiritual person ...
more disposed to thinking, on account of his spirituality, as centred in the
lungs. Yet it must also follow that when
a civilization is overwhelmingly intellectual, as in the case of Western
civilization traditionally, the 'quasi' qualities will be less manifestations
of an alternative bent than ... 'bovaryized'
manifestations of the intellect, as though a reflection of trinitarian
and Marian distinctions within the overall brain, whose correlation with the
moon would confirm the kind of 'purgatorial' civilization, necessarily
Christian, we have in mind.
2. LUNAR CORRELATION OF
THE BRAIN. In regard to the above, I
should like to advance the theory that there is indeed a correlation between
the brain and the moon (not to mention between the heart and Venus, the flesh
and the Earth, and the lungs and Saturn), and that the left midbrain
corresponds to the 'dark side' of the moon, the side which is turned away from
the Earth, while the backbrain corresponds to the
side of the moon which is turned towards Venus and is therefore less
intellectual than quasi-emotional; that the right midbrain corresponds to the
side of the moon which is turned towards the Earth and is therefore less
emotional than quasi-sensual, while the forebrain corresponds to the side of
the moon which is turned towards Saturn and is therefore less sensual than
quasi-spiritual. Hence we would have to
accept that only the left midbrain corresponds to the side of the moon directly
turned away from the Earth, the 'dark side' as we have called it, whereas the backbrain, the right midbrain, and the forebrain correspond
to those sides or aspects of the moon which are turned towards either Venus,
the Earth, or Saturn, as the case may be.
Hence the intellect per se corresponds, in its writerly essence, to the 'dark side' of the moon, which is
the side more correlative with the left midbrain. The other sides of 'intellectual' activity
are only secondary qualities within the overall brain which ape, though never
surpass, Venus, the Earth, and Saturn.
The intellectual per se is a writer, not a reader, a speaker, or
a thinker. He it is who is more
categorically of the brain (in its specifically left-midbrain manifestation)
than of the heart, the body, or the lungs.
3. PLANETARY CORRELATIONS
OF BODILY ORGANS. If there is a
correlation between the brain and the moon, as I happen to believe, then it
should follow, as hinted above, that correlations also exist between, for example,
the heart and Venus, the body and the Earth, and the lungs and Saturn, since
Venus is the most emotional planet, the Earth the most sensual, and Saturn the
most spiritual, and the heart is nothing if not emotional, the body nothing if
not sensual, and the lungs nothing if not spiritual. Hence the emotional person per se
would be one whose orientation is towards Venus, the sensual person per se
one who is most of the Earth, and the spiritual person per se
one whose orientation is towards Saturn, just as the intellectual person per
se, the writer, is one whose orientation is towards the moon or, at any
rate, its 'dark side'. How one defines
'orientation' is arguably a moot point.
Though I would guess that build, temperament, race, class, gender, and
nationality all have something, in one degree or another, to do with it, as
does environment, both natural and artificial, with due regard, in addition, to
climatic differentials between one country or continent and another. In fact, I hold to the view that, on account
of its intellectual bias, Europe has traditionally been orientated towards the
moon, whereas America would seem, in its emotional bias, to be orientated
towards Venus (if not also, in its fiery explosiveness, towards the sun); and
Africa, in its sensual bias, to be orientated towards or, rather, of the Earth per
se, with Asia, in its spiritual bias, orientated towards Saturn. Certainly the distinction between the West
and the East, America and Asia, suggests a parallel with the orbital relationship
between the sun and/or Venus and Saturn, fieriness and/or emotionality and
spirituality, while the distinction between the North and the South, Europe and
Africa, suggests a parallel between the moon and the Earth, intellectuality and
sensuality. Doubtless sensuality, being
germane to the Earth, is more genuinely of the World than is either
emotionality or spirituality, bearing in mind their correlations with Venus and
Saturn, but even these qualities are genuine compared with their 'intellectual'
counterparts in the quasi-emotional realm of reading and the quasi-spiritual
realm of thinking. The man who 'pumps
heart' through soul music is more genuinely emotional than the one who
vicariously experiences emotions through books, just as the man who is into his
lungs through yoga-inspired breathing exercises is more genuinely spiritual
than the one who meditates through prayer.
And if this is partly if not largely down to a West/North as opposed, in
the second instance, to an East/North distinction, then so be it! We have free will, to be sure, but our free
will is also subject, in varying degrees, to natural determinism, both within
and without the world.
CYCLE THIRTY-EIGHT
1. FROM TIME TO
SPACE. To devolve from the Time of supernature to the Mass of nature, as from the superfeminine to the feminine, but to evolve from the
Volume of culture to the Space of superculture, as
from the masculine to the supermasculine. Thus to devolve, relative to the overall
brain, from the Time of backbrain doing (reading) to
the Mass of right-midbrain giving (speaking), but to evolve from the Volume of
left-midbrain taking (writing) to the Space of forebrain being (thinking). Likewise, to devolve, relative to the total
body, from the Time of the heart's passion to the Mass of the flesh's
sensuality, but to evolve from the Volume of the brain's intellectuality to the
Space of the lungs' spirituality.
2. TIME/MASS VERSES
VOLUME/SPACE. Emotionality, or love,
leads to sensuality, or sex, as surely as intellectuality, or cogitation, to
spirituality, or contemplation. We can
no more evolve from Mass to Space than ... devolve from Volume to Time. Time and Mass stand apart from Volume and Space
like the State, both autocratic and democratic, from the Church, both theocratic
and meritocratic.
There is a
3. ANTIQUATED
TRADITIONS. Strictly speaking, the
Church is only posterior to the Kingdom, the autocratic State, since it is
rooted in the Father and thus reflects the religious equivalent of autocratic
tyranny, in which the People are effectively subjects of a ruling God, and are
therefore less than truly free; indeed, are really enslaved to this 'Creator
God' who pre-dates kings and royals generally.
Even Christ is depicted merely as an extension of the Father, Whose
mission it was to bring humanity closer to 'His Father' and thus, by
implication, to lock them into a cosmological order, an order over which the
Creator presides. Fortunately, there is
a lot more to the Church than that! But
that is the root from which Christianity sprang, and such a root goes all the
way back to Judaic tradition in the Old Testament. In short, the Church is itself locked into
the Bible to such an extent ... that it is at times synonymous with Judaic Superheathenism, with a cosmological religion or, more
correctly, pseudo-religion whose 'Kingdom', more literal than metaphorical
here, is assuredly 'Without' rather than 'Within'. That is what makes the Church such an
unattractive proposition for the majority of intelligent people in so-called
Christian countries, whose self-respect is so blatantly undermined not only by
Biblical primitivity, but by the whole tradition of
Christian adherence to the Bible. For
what is the Bible but a history of
the ancient Hebrews, and thus an account, in allegorical or other form, of
certain people, events, teachings, etc., from - Greek and Roman exceptions
notwithstanding - a largely Jewish point-of-view? What relevance can the Bible possibly have to
intelligent North Europeans living in a vastly different environment, climate,
culture, and age from the Jews of 2000 or more years ago? Isn't it patently obvious that such a Book
will be more of a burden than a blessing, a detraction,
in its antiquated irrelevance, from the dignity of modern freedom-loving
men? How can one possibly take seriously
a Book treating of swords and spears, kings and princes, warriors and
shepherds, robes and sandals, tabernacles and scrolls, oxen and ploughshares,
chariots and bowmen, etc., etc. in this day and age? And why should a North European people like,
say, the Irish ... have to countenance a Book largely composed by and about
Jews, when they could have their own religious culture and a range of more
contemporary writings which would speak directly to them, encouraging them to
abandon theology for theosophy? Doesn't
the existence of the Bible as the Book of Christendom's official religion detract
from native culture and self-determination, making people overly deferential to
traditions which have no bearing whatsoever on their own country? Surely now is the time to do away with such a
Book in the interests of a resurrection to better things, to writings such as
these, which I would prefer people to read via compact floppies and/or discs so
as to be rid of the crass materialism and 'squareness'
of books once and for all! Surely now is
the time to make a clean break with the past, with Bibles and Fathers, churches
and priests, crucifixes and statues, in order to achieve salvation in and
through Social Transcendentalism, abandoning the Church for the Centre? Surely now is the time of Judgement!
4. PLATFORM OF
LIBERATION. If the Church is posterior
to the Kingdom, or autocratic State, then the republican, or democratic, State
is posterior to the Church, not as a new omega, no! (for the Church is still
effectively omega in relation to the Kingdom, and this despite appearances and
traditions to the contrary), but as a new alpha, a sort of liberal super-alpha
which, embodying false progress, should permit of a super-omega, or Superchurch, if the People so decide. For granted the opportunity to vote for
religious sovereignty through he who proclaims himself in Messianic terms, the
architect of Social Transcendentalism, the People could thereby achieve
deliverance not only from the World (of their republican 'sins', or secular
sovereignties), but from those fundamentalist aspects of the Church which smack
of cosmological and natural determinism, the whole ethos of Creator-oriented
subjection and self-abasement. For until
the People throw off the yoke of cosmological determinism, they will not enter
into that freedom of the (Social Transcendentalist) Beyond, wherein one is
one's own God in the blessed salvation of the Holy Spirit of Heaven. The
CYCLE THIRTY-NINE
1. A CERTAIN VOLUME. Since Time leads to Mass and Volume to Space,
Christianity has always stood apart from the Heathenism of Time and Mass in the
interests of Volume and Space. The love
(emotion) that leads romantically to the flesh is not of Christianity but of
its Heathen antithesis, and one could argue that whereas Time is Superheathen, Mass is Heathen, as though a factor of woman
rather than of the Devil. Yet Volume is
not of God but of man, and thus we have to distinguish between the Christianity
of Volume and the Superchristianity of Space,
conceiving of the one intellectually and the other spiritually, so that we can
pass from the understanding of man, Christian man, to the peace of God ... the
Holy Spirit of Heaven, as Space surpasses Volume. Yet just as there is a Volume which is of the
intellect per se, a writerly Volume, so to
speak, of the Son (Puritanism), so there is a Volume which is deferential to
Time and another Volume which is deferential to Mass, the one rooted in reading
and the other in speaking, and neither of these lead to the Holy Spirit, much
less to the Holy Spirit of Heaven, but are 'bovaryizations'
of Volume, and thus of the intellect, relative to the Father (Presbyterianism)
and to the Mother (Anglicanism). Only
the Volume which is deferential to Space, the quasi-spiritual Volume of
prayerful contemplation and/or thoughtful meditation, leads to the Holy Spirit
(Catholicism), and from there to the 'peace that passeth
(surpasses) all understanding' is but a leap of faith, a leap from the
forebrain to the lungs as we embrace spirit per se, passing beyond
Christianity to the Superchristian transcendentalism
of the Holy Spirit of Heaven in the most perfect Space - the spaced Space of a
being supreme.
2. DAMNATION VERSES
SALVATION. That man who is dominated by
the Superheathen Time of protons in the backbrain/heart, or by the Heathen Mass of electrons in the
right midbrain/flesh ... will never know the joyful peace that comes from
passing beyond the Christian Volume of neutrons in the left midbrain/brain to
the Superchristian Space of photons in the
forebrain/lungs. Cut off from the spirit
by his emotions, he will remain forever the slave of the flesh, whose Mass will
dance to his Time and bewitch him with its beauty, draining his strength unto
death. But that man who scorns Time and
its weakness for Mass ... will seek in Volume the knowledge that leads to truth, and in the Space of such truth is to be found the key
to Eternal Life. He will not confound
beauty with truth, for beauty is Heathen and truth, beyond knowledge, Superchristian.
Beauty brings damnation to strength, the damnation of mortal death,
whereas truth brings salvation to knowledge, the salvation of Eternal
Life. As well confound strength with
knowledge, the Superheathen with the Christian, as
confound, in Keatsian vein, beauty with truth!
CYCLE FORTY
1. EYES AND EARS. The Superheathen
light of the eyes contrasts with the Superheathen
heat (fire) of the ears as the Clear Light of the Void (Spatial Space) with the
Clear Fire of Time, or Hinduism with Judaism.
The eyes correlate with light, but they can be associated with heat when
combined with eye shadow, as by women who are intent on using make-up for
seductive purposes, when they assume a more Buddhist dimension. For the fire of light is
akin to Buddhism in its more colourful approach to the Clear Light ... and
thus, by implication, to the eyes.
We pass from monochromatic photos to polychromatic photos when female
eyes are heavily made-up, just as we pass from polychromatic films to
monochromatic films when ears are made-up or, rather, adorned with light-suggesting
earrings, and Jehovah would appear to have eclipsed Satan in the development of
a more Judaic sensibility, one owing more to the light of fire than to the fire
itself. For the light of fire is no more
akin to the light than ... the fire of light to the fire, else earrings and eye
shadow would be equivalent phenomena, as would monochromatic films and
polychromatic photos. Judaism and
Buddhism remain apart even here, no less than Satanism and Hinduism, the fire
and the light, the ears and the eyes.
2. FIRELIGHT VERSES
LIGHTFIRE. Judaism no
more rises above firelight, the naturalistic light of the (monotheistic) Sun,
than Buddhism sinks below lightfire, the idealistic
fire, as we may call it, of the (polytheistic) Cosmos. Judaism is rooted in the satanic fire of the
Sun, no less than Buddhism's roots go back to the Hindu light of the
Cosmos. Yet this does not make Judaism
evil and Buddhism good. Judaism remains
fundamentally submasculine and therefore subheavenly in its solar naturalism, which contrasts with
the superfeminine and hence superhellish
essence of stellar idealism. For it is the light which is diabolical in its centrifugal
outpouring from a spatial vacuum, not the fire, which consumes inwardly.
3. POPULAR DELUSION. We have lived too long with the delusion that
light is good and fire evil, as though in deference to superfeminine
primacy. (Thus it happens that submasculine elements - as we may fittingly call them -
'suck up' to the superfeminine, to the sort of women
whose eyes are garishly made-up, even to the extent of light-suggesting false
eyelashes, and who will be garbed, if not in a sari, as befitting a bona fide
Superfemale, then almost certainly in a dress - that
Western equivalent, as it were, of the more primal mode of attire especially
favoured by oriental females of a Hindu/Buddhist cast traditionally.) Yet the notion that light is good and fire
evil also derives from the fact that people prefer to regard lightfire as evil in relation to light and firelight as
good in relation to fire, which does of course make a certain amount of
superficial sense, even though lightfire, and thus
Buddhism, is affiliated to light, just as firelight, and thus Judaism, has an
affiliation with fire. But, then,
Judaism stems from the more primal traditions of Hinduism/Buddhism, and
therefore it follows that firelight, and thus Jehovah, will stand above fire,
and thus Satan, given the primacy of light in the older religions.
4. ALTERNATIVE
TRADITIONS. One can no more separate
Buddhism from Hinduism than ... Judaism from Satanism. A polychromatic photo may or may not be more
evil, i.e. fiery, than a monochromatic one, but it is still a photo, just as a
film is still a film even when it is in monochrome rather than polychrome
(colour). Yet I do not, myself, see fire
as evil and light as good, as I trust I have already made clear, and therefore
I cannot regard a polychromatic photo as more evil than a monochromatic one or,
alternatively, a monochromatic film as more good than a polychromatic one. On the contrary, a polychromatic photo is
less evil than a monochromatic one because quasi-submasculine
rather than superfeminine, whilst a polychromatic
film is more good than a monochromatic one because submasculine
rather than quasi-superfeminine. Buddhism is less evil than Hinduism, while
Satanism is more good – I almost said better - than
Judaism. Buddhism is a man singing the
Blues as opposed to a woman singing them, whereas Satanism is a trumpet-based
male form of Jazz as opposed to a sax-based 'female' form of it. A man singing the Blues is lightfire, whereas a woman playing Jazz is firelight. Yet firelight is still preferable, morally
and ideologically, to lightfire, just as Jazz is
preferable, on similar counts, to the Blues.
Even a monochromatic film is preferable, judged by submasculine
criteria, to a polychromatic photo. Even
Jehovah is preferable, on these terms, to the Clear Fire of Buddhism. What Jehovah, and thus by implication
monochromatic films and sax-based Jazz, is not preferable to ... is Satan, or
polychromatic films and trumpet-based Jazz, since the submasculine
is more genuinely subheavenly than the quasi-superfeminine, being of the fire rather than of the
firelight. Better a Subheaven
than a quasi-Superhell! But better a quasi-Superhell
rooted in the fire (of the Sun) than a quasi-Subheaven
rooted in the light (of the Cosmos)!
Better (female) Jazz than (male) Blues!
CYCLE FORTY-ONE
1. IDEALISTIC SUPERHEATHEN
HETEROSEXUALITY. When the submasculine approaches the superfeminine
in the Superheathen context of heterosexual
intercourse, it is as though firelight were approaching the light, since a
relationship can only be established between the submasculine
and the superfeminine if the former is quasi-superfeminine and thus effectively Judaic. For fire and light as such would simply react
rather than attract, and consequently there can be no sexual relationship
between the Satanic and the Hindu extremes.
A polychromatic film and a monochromatic photo would not constitute an equivalence to the sort of heterosexuality one has in
mind. Only a monochromatic film could be
regarded as paralleling the attraction of the quasi-superfeminine
to the superfeminine, viz. a monochromatic photo, and
such a film is as assuredly Judaic as a monochromatic photo Hindu. Hence it is Jehovah who is attracted towards
the Clear Light ... in the context of idealistic Superheathen
heterosexuality.
2. NATURALISTIC
SUPERHEATHEN HETEROSEXUALITY. In the
context of what can be called naturalistic Superheathen
heterosexuality, however, it is the lightfire of
Buddhism which is attracted towards the fire of Satanism, like a moth to a
flame, and thus we can argue for a parallel with the attraction of a
polychromatic photo towards a polychromatic film, since it is in the nature of
the quasi-submasculine to be attracted towards the submasculine, which is the per se
manifestation of the fire. Hence it is
the quasi-Clear Fire of Buddhism which is attracted towards Satan in this
alternative mode of Superheathen heterosexuality, a
mode that is male-dominated rather than female-dominated, and thus more
passionate than voyeuristic.
3. CONTRARY
ORIENTATIONS. If the superfeminine
female's mode of attire is a sari, then the quasi-submasculine
female's mode of attire is likely to combine a kaftan
with pantaloons in what is arguably a more Buddhist
and/or Moslem custom, thereby confirming the attraction of the submasculine. Now
the woman attracted towards the Satanic male is, unlike her Hindu counterpart,
more likely to favour face-to-face intercourse, in keeping with her more
relativistic integrity. The Clear Light
is not something that the Judaic male would approach face-on. Only the Satanic Fire could be approached, by
the Buddhist female, in such a clashing fashion, thereby confirming the sort of
heterosexual relativity which more accords, I do not doubt, with a hexagonal
form than ever it would with a pyramidal one.
Hence the Satanic essence of the 'Star of David', the Jewish emblem
which, were the truth more widely known, is symbolic not of a Superhell but of a Subheaven, the
Subheaven of that solar naturalism which is at the
core of Judaic idealism.
CYCLE FORTY-TWO
1. ART AND MUSIC. Just as we are constrained by art to an
optical appreciation of its spatial plane, so we are constrained by music to an
aural appreciation of its sequential plane, and, in both cases, we are enslaved
to the senses of sight and hearing as to Superheathen
powers of a Hindu and/or Judaic origin.
Art and music do not lead us to God as supreme being ... so much as
constrain us to what stems from God as primal being, and are therefore more
scientific than religious. The more
spiritual a person becomes the more he comes to realize that art and music, not
to mention literature and the other arts, are merely a distraction from the
spirit, the centre of which is in the lungs and which can only be approached,
via the forebrain, through contemplation.
The more absorbed one becomes in contemplation and meditation, the less
likely one is to worship art and music, as though in deferential subjection to
some primitive, and avowedly Superheathen,
deity. Still, one will know that whereas
art is rooted in the Superhell of superfeminine
Space, music is rooted in the Subheaven of submasculine Time, and is accordingly less Hindu than
Judaic in its origins - a subdivine fire which
contrasts with the superdiabolic light of art,
standing in its shadow like Satan in the shadow of the Clear Light. For which reason it is just
as likely to be denigrated, in the popular imagination, as Devil ... as art to
be hyped as God.
2. NO 'GOLD
STANDARD'. Literature still hasn't been
taken off the 'gold standard' of 'the book'.
And the 'gold standard' of literature is still the novel, which conforms
to the intellectual hegemony of writing over literature ... at the expense of
reading (poetry), speaking (drama), and, most especially, thinking
(philosophy), the latter of which is as avowedly quasi-spiritual as fictional
literature is intellectual, manifesting subjective selflessness in due
puritanical fashion. Now at last,
however, literature can be taken off its 'gold standards' not only in terms of
a quasi-spiritual 'bovaryization' of the intellect,
as relative to a thinker, but with regard to the use of a medium, viz. computer
disc, which is more suited to the advancement of spirituality via
quasi-spiritual intellectuality than ever a book, including the Bible, would be
- a medium, I mean, which is as far removed from the Heathen 'gold standard' of
narrative intellectuality as (the Christian essence of) quasi-spirituality
itself.
3. FROM GOLD TO
SILVER. Like literature,
CYCLE FORTY-THREE
1. METHODOLOGICAL
VINDICATION. Since I began this book
with the subject of Blues and Jazz, I am going to end with that subject - not,
as should be evident, because I have any great fondness for or affiliation with
Blues or Jazz, but because I am only now in a position to resolve it in a
completely truthful manner. In fact,
that is the way my philosophy and, I would guess, all serious attempts to
achieve a definitive truth with regard to any given subject really works. For truth, or, in this case, the truth about
a particular subject, is far more complex and difficult to arrive at than most
so-called 'professional philosophers', with their mind cocked to commercial
presentation, would have us believe, and I have never sought, neither here nor
in any of my other principal philosophical works, to convey a contrary
impression!
2. BLUES SINGING AND
PLAYING. That said, it behoves me to confess that, whilst I was right to align
Blues with photography and Jazz with film, I was quite mistaken to make such an
alignment synonymous with vocals on the one hand and instrumentals on the
other, since, in reality, the distinction between, say, monochromatic
photography and polychromatic photography is precisely one having a musical
parallel with blues singing and blues playing, given that singing is
equivalent, with its vacuous basis in the light, to monochromatic photography,
while playing, by contrast, connotes with polychromatic photography by dint of
its fiery, or quasi-fiery, essence. In
other words, while the Blues does indeed connote with photography and Jazz, by
contrast, with film, we need to distinguish between light and lightfire with regard to the one, as between fire and
firelight with regard to the other, since such a distinction is crucial to an
appreciation of how and why these contrary modes of music should be
subdivided. Hence I have no hesitation
in identifying blues singing with the light and blues playing with lightfire, this latter analogous to polychromatic
photography, and it is my contention that while blues singing will indeed be
most genuinely light-based when a female of superfeminine
calibre is singing it, the quasi-submasculine
approach to the Clear Fire of Satanism involves blues playing on the basis not
of a saxophone but of a trumpet, since it is this instrument more than any
other which correlates with lightfire, and hence
polychromatic photography. Thus blues
playing should be regarded as most genuine when involving a quasi-submasculine female, presumably less of a 'lady' than her
vocal counterpart, whose preferred instrument is a trumpet, an instrument
arguably more 'feminine' than the saxophone, on account of its higher pitch,
more centrifugal appearance, including a lips-against approach to the
mouthpiece, more elevated method of handling, and greater antiquity - all
factors which would confirm its affiliation with lightfire
as opposed, like the saxophone, to fire itself.
3. JAZZ PLAYING AND
SINGING. Yet if the saxophone is
arguably the most appropriate instrument for jazz playing – as distinct from
simply playing Jazz (as opposed, for instance, to the Blues) - by dint of its
correlation with the Clear Fire of satanic submasculinity,
the instrument itself more 'masculine' than the trumpet, on account of its
phallic-like shape, deeper range of pitch, lips-around approach to its
mouthpiece, more centripetal appearance, less elevated method of handling,
etc., then the quasi-superfeminine approach of Jazz
to the Clear Light can only entail a parallel with firelight and, thus, jazz
singing, which is surely the mode of Jazz most correlative of Jehovah. Hence whereas jazz playing would imply a
correlation with polychromatic film, jazz singing would be its monochromatic
counterpart, a counterpart as much Judaic as playing is Satanic.
4. SEXUAL PARALLELS OF
BLUES AND JAZZ. Thus it is that Judaism
'sucks up' to Hinduism, like a monochromatic film vis-à-vis a monochromatic
photo, when a man is singing Jazz in what will be a quasi-superfeminine
'bovaryization' of Jazz towards the Clear Light, the
latter of which, in sexual terms, would be a standing superwoman, presumably
habituated to saris or some such superfeminine mode
of attire, being penetrated from behind in the sexual equivalent of a pyramidal
triangle, whereas Blues 'flirts with' Jazz when a woman is playing the Blues in
a quasi-submasculine 'bovaryization'
of the Blues towards the Clear Fire, and Buddhism would accordingly appear to
be in hot pursuit of Satanism, like a polychromatic photo vis-à-vis a
polychromatic film - the analogue with kaftans and a face-to-face approach to noumenal heterosexuality, in which the couple are seated
with their legs intertwined in a 'Star of David'-like posture, being only too
obvious.
5. LAST RITES. Now no-one could convince me that such a
conclusive, not to say inclusive, statement concerning Blues and Jazz would
have been possible without the earlier theories, no matter how flawed or partly
flawed they may have been, and for this reason I have not attempted, like a
'professional philosopher', subject to commercial pressures, to retroactively
'hype-up', by revising over, those theories, but will leave them in situ
as a testimony to the gradual unfolding of truth with regard to this subject
towards its final working-out and consummation here. This is assuredly the last rites for Blues
and Jazz, and people can draw their own conclusions as to what it means when a
man sings the Blues or plays Jazz with a trumpet or, conversely, when a woman
sings Jazz or plays the Blues with a saxophone!
___________________
APPENDIX: RESURRECTION
1. DRESS AND SKIRT. In sartorial terms, it could be said that the
dress takes over from where the kaftan, or
smock/pantaloons combination, leaves off.
That is to say, it is a phenomenal mode of feminine attire with an
absolutist correlation such that would sexually translate in terms of its
wearer being penetrated from behind whilst on her hands and knees. This approach to phenomenal heterosexuality
is of the Father vis-à-vis the Mother, and contrasts with the face-to-face
phenomenal heterosexuality, more analogous to football than to rugby, of the
World per se, in which both partners are in a horizontal
position. Hence whereas the absolutist
mode of phenomenal heterosexuality parallels the absolutist mode of noumenal heterosexuality, in which the female, effectively superfeminine, is being penetrated from behind whilst in a
vertical position, the relativistic mode of phenomenal heterosexuality
parallels the no-less relativistic mode of noumenal
heterosexuality, in which male and female sit in a face-to-face posture with
their legs intertwined in what I regard as a 'Star of David'-like manner. In the contexts of noumenal
heterosexuality, then, we have a Superheathen
correlation; in the contexts of phenomenal heterosexuality, by contrast, the
correlation is Heathen. The relativistic
mode of phenomenal heterosexuality does of course follow from the fact that the
female is dressed in a skirt, that more relative mode (in relation to the
dress) of feminine attire, and is therefore entitled to be penetrated in an
equally relative, and hence face-to-face, manner. Hence from saris (as already discussed) to
kaftans in the Superheathen contexts, and from
dresses to skirts in the Heathen ones, neither of which would have any
applicability to Christian and/or Superchristian
contexts, which, as we have argued, are beyond gender clashes.
2. THE SPIRITUALITY OF
SPACE. From the right-wing nature of
Mass to the extreme right-wing supernature of Time
with regard to the Heathen and Superheathen contexts,
but from the left-wing culture of Volume to the extreme left-wing superculture of Space with regard to the Christian and Superchristian contexts.
From the sensuality of Mass to the emotionality of
Time, as from woman to the Devil, and from the intellectuality of Volume to the
spirituality of Space, as from man to God. The 'peace that passeth
all understanding' is the spirituality of Space (necessarily spaced) that stems
from the intellectuality of Volume (necessarily quasi-spiritual, or
thoughtful), the path from Christianity to Superchristianity,
Christ to the Holy Spirit of Heaven.
3. TRANSMUTATION OF
MASS. Strictly speaking, Mass is not of
Christianity. Nevertheless the fact that
Catholicism embraces Mass through the Eucharist has ensured the loyalty of the
masses to the Church. For the mass man
is not capable of Volume to anything like the same extent as the intellectual,
and therefore his loyalty to the Church is predicated upon its willingness to
compromise with Mass, without which one would have the kind of situation which
is more characteristic, it seems to me, of the Puritan and Presbyterian
churches, whose followers are overwhelmingly drawn from the middle class. Obviously neither of these Protestant
denominations can secure mass support, and for the simple reason that their
focus is too narrowly and pedantically voluminous, with particular regard to
the (heathen) Son and the (heathen) Father in both writing and reading, to
greatly appeal to the masses. Yet you
cannot take Mass to Space, and therefore one of the major challenges facing the
Superchristianity of 'Kingdom Come' will be to
effect, gradually and artificially, the transmutation of Mass towards quasi-spiritual
Volume, in order that the goal of religious striving in Space can eventually be
obtained to by as many people as possible.
4. TRIANGULAR AND OBLIQUE
SALUTING. Contrast the triangular
saluting of, say, the American and British military establishments with the
oblique or extended-arm saluting of Fascism and Communism respectively, as one
would contrast Heathen with Christian triads.
For there would appear to be a distinctly Heathen/Christian dichotomy
between these contrary modes of saluting, the triangular mode arguably Heathen
in the American context and Superheathen in the
British one, where we can contrast the angle of the hand forming a right angle
with the head in the one context ... with the hand being held parallel to the
head in the other context, as though in a distinction between democratic and
autocratic criteria, the Americans paradoxically more phenomenal than noumenal in saluting terms by dint, I can only surmise, of
the absence of royalism from their military, and this
contrary to their general bias towards the Superheathen
elsewhere (as in sporting, culinary, and other contexts already discussed in
this book). However, with the fascist
and communist types of saluting, the distinction is less between the angle of
the hand ... as between the fact that the hand is closed into a fist in the
communist context and extended in open-ended fashion in the fascist one,
thereby confirming, it seems to me, the twin poles of a quasi-Christian
orientation, albeit one compromised by Heathen, and therefore democratic,
precedent ... as characteristic, in particular, of the Anglo-American
West. These twin poles would be of the
Virgin in the communist case and of the Holy Spirit in the fascist one, the
former effectively symbolic of a Christian Hell and the latter of a Christian
Heaven, the one deriving its sensuous essence from Mass and the other deriving
its spiritual essence from Space. Be
that as it may, the angle of the hand in the fascist salute is, like the
democratic salute especially favoured by the American military, at right angles
to the head, and this suggests to me a phenomenal status properly germane to a
quasi-Christian ideology. My own
preferred option for oblique saluting would be to make the hand parallel to the
head, so that its angle is switched from the horizontal to the vertical, as it
were, in what would be a noumenal correlation having
its basis in a resolve to further a Saturn-oriented transcendentalism and, in
keeping with the rejection of all triangular traditions, the establishment,
thereby, of 'Kingdom Come'. This
ultimate mode of oblique saluting would be antithetical to the British mode of
triangular saluting, a Superchristian as opposed to a
Superheathen mode which leaves both communist and
fascist saluting behind ... as it points the People towards their noumenal salvation in the Holy Spirit of Heaven.
5. BENT-ARM SALUTING. Besides the oblique saluting of both the
communist and fascist extremes, there was also an intermediate, or
middle-ground, mode of saluting which involved the forearm being held at right
angles to the upper arm in what could be described as a bent-arm salute. Now this bent-arm salute could be communist
or fascist, with a clenched fist or an open hand, and thus it would seem that
its exponent could approach the middle ground from contrary points of view,
which is to say, either from below or above, with regard to a kind of stemming
from the Blessed Virgin in the communist case or to a descent from the Holy
Ghost in the fascist one, each mode of saluting approaching the intermediate
realm of the Christ Child from a contrary direction, given the Orthodox and
Roman Catholic antecedents of Communism and Fascism.
6. SYNTHETIC
DELIVERANCE. Unlike Communism and
Fascism, Social Transcendentalism will not favour the use of either clenched
fist or open-hand saluting, whether in absolute or relative terms, that is to
say, whether with regard to the extended or bent arm, but will allow for both
modes of saluting according to their relevance to any given context. For Social Transcendentalism aims to deliver
Christian humanity from the phenomenal schism into which their ancestors were
historically plunged by the separation of Orthodox from Roman Church, to
deliver them, I say, from this tragic schism into the noumenal
absolutism of a Superchristian resolve, wherein both
Hell and Heaven will be accorded due recognition for what they are rather than
confused or interchanged or, worse still, subjected to contrary
interpretations, so that, as in the communist case, it is possible to regard
what is effectively Hell as Heaven, and thus to arrive at contrary
interpretations of paradise, interpretations which spawned not only the
distinction between Orthodoxy and Romanism, but, in the twentieth century, that
between Communism and Fascism! We cannot
allow such a schism to occur again! We
cannot tolerate a situation whereby people with more affiliation to the Virgin
Mary than to the Holy Ghost can sincerely, if naively, believe that they are
closer to Heaven than to Hell! In short,
the entire tradition of Christian ambivalence with regard to the respective
standings of the Virgin Mary and the Holy Ghost must be repudiated, so that
there can be no question of Superchristianity making
the same mistake - one relative, so I contend, to a phenomenal
precondition. On the contrary, Social
Transcendentalism will make no bones about the fact that those whose
affiliation is to the Mary Child, the noumenal
equivalent of the Blessed Virgin, are in and of Hell, whereas those whose
affiliation, by contrast, is to the Holy Spirit of Heaven, the noumenal equivalent of the Holy Ghost, are in and of
Heaven. And Social Transcendentalism
categorically maintains that Hell exists to protect Heaven, to ensure that
there can be a Heaven to which the Saved, meaning supermasculine
elements, will have access, while the Damned, comprised of subfeminine
elements, remain segregated off from them in their vacuous hells. It is because it accepts both Hell and Heaven in
the one society that Social Transcendentalism will allow for and expect
contrary modes of saluting - the Damned, comprised mainly of females, entitled
to clenched fist salutes in both absolute and relative modes (depending on the
context), and the Saved, comprised mainly of masculine elements, entitled to
open-hand saluting in both relative and absolute modes (again depending on the
context). Thus Social Transcendentalism
will transcend the schism of Christian tradition which, as we have argued,
manifested in the distinction between Communism and Fascism, and their contrary
modes of saluting.
7. SPORTING
ANALOGUES. An example, relative to
sport, of the applicability of contrary modes of extended- and/or bent-arm
saluting would be: extended arm with clenched fist salute of women vis-à-vis Camogie, but bent-arm clenched fist salute of women
vis-à-vis ladies Gaelic Football in what would be a distinction, germane to
Christianity, between the Blessed Virgin and a female approach to the Christ
Child. Likewise, bent-arm open-hand
salute of men vis-à-vis Gaelic Football, but extended arm with open-hand salute
of men vis-à-vis Hurling in what would be a distinction, again germane to
Christianity, between the male approach to the Christ Child and the Holy
Ghost. However, in both male modes of
saluting, which would have the hand held at an angle to the head consonant with
the phenomenality of fascist saluting, one would
effectively have a Christian Heaven, whereas in both female modes of saluting,
which would have the fist held at an angle to the head consonant with the phenomenality of communist saluting, one would just as
effectively have a Christian Hell, whether or not its exponents were aware of
the fact. Thus a distinction, analogous
to fascistic and communistic alternatives, between Hurling and Gaelic Football
on the one hand, and between ladies Gaelic and Camogie
on the other hand or, rather, fist. Only
in Social Transcendentalism would such a distinction cease to exist, but then
all such sports would have to be played indoors to qualify for a noumenal status germane to a Superchristian
resolve, with the clenched fist angled parallel to the head in the hellish
contexts of indoor Camogie (absolute) and ladies
Gaelic (relative), and the open hand held parallel to the head in the heavenly
contexts of indoor Gaelic Football (relative) and Hurling (absolute). Unlike Christianity, Social Transcendentalism
comes clean, on a gender basis, about Hell and Heaven, the Mary Child and the
Holy Spirit of Heaven, and it does so through the Second Coming, or Messianic
equivalence thereof, who is the arbiter between Hell and Heaven, the subfeminine and the supermasculine. And the reward of this candour for mankind is
the Superchristian Eternity which will be beyond the
possibility of schism and its attendant delusions. Divided within itself, Social
Transcendentalism will embrace the contrary modes of saluting relative to both
Hell and Heaven.
