REVOLUTIONS OF
AN IDEOLOGICAL PHILOSOPHER
Cyclic Philosophy
Copyright © 1997–2012 John O'Loughlin
_______________
CYCLE
ONE
1. From the noumenal
objectivity of fire to the noumenal subjectivity of
air via the phenomenal objectivity of water and the phenomenal subjectivity of
vegetation (earth), as from the Extreme Left to the Extreme Right via left- and
right-wing options.
2. The Left, whether
extreme or moderate, noumenal or phenomenal, are
predominantly objective, which is to say, of a female disposition to diverge
(through sensuality) or to converge (through sensibility) in barbed, or direct,
fashion.
3. The Right, whether
moderate or extreme, phenomenal or noumenal, are
predominantly subjective, which is to say, of a male disposition to diverge
(through sensuality) or to converge (through sensibility) in curved, or
indirect, fashion.
4. Objectivity is always immoral, whether in sensuality
or sensibility, in relation to vice (if noumenal) or
to virtue (if phenomenal).
5. Subjectivity is always moral, whether in
sensuality or sensibility, in relation to vice (if phenomenal) or to virtue (if
noumenal).
6. The realm of noumenal objectivity, or vicious immorality, has reference
to fire, and is accordingly evil.
7. The realm of
phenomenal objectivity, or virtuous immorality, has reference to water, and is
accordingly good.
8. The realm of
phenomenal subjectivity, or vicious morality, has reference to vegetation, and
is accordingly foolish.
9. The realm of noumenal subjectivity, or virtuous morality, has reference
to air, and is accordingly wise.
10. To contrast the criminality of evil with the
civility/polity of good, the former diabolic and the latter feminine.
11. To contrast the
sinfulness of folly with the gracefulness of wisdom, the former masculine and
the latter divine.
12. To descend from the evil of noumenal objectivity to the goodness of phenomenal
objectivity, as from dress to skirt, diabolic to feminine, fire to water.
13. To ascend from the folly of phenomenal
subjectivity to the wisdom of noumenal subjectivity,
as from trousers to zippersuit, masculine to divine,
vegetation to air.
14. In terms of 'right' and 'wrong', the Extreme
Left, being viciously immoral, are 'wrong' and the Left alone 'right', since
appertaining to that which, being virtuously immoral, exists as a phenomenal
descent from noumenal objectivity, as water from
fire.
15. In terms of 'right' and 'wrong', the Right,
being viciously moral, are 'wrong' and the Extreme Right alone 'right', since
appertaining to that which, being virtuously moral, exists as a noumenal ascent from phenomenal subjectivity, as air from
vegetation.
16. Thus, paradoxically, it is the Left who are
'right' in relation to the Extreme Left, since they are good (through water)
rather than evil (through fire).
17. Conversely, it is the Right who are 'wrong' in
relation to the Extreme Right, since they are foolish (through vegetation)
rather than wise (through air).
18. To descend from
communism to socialism, as from diabolic to feminine, within the female sphere
of objectivity.
19. To ascend from
capitalism to corporatism, as from masculine to divine, within the male sphere
of subjectivity.
20. Wisdom is a superior order of 'rightness' to
goodness, because it is noumenally subjective rather
than phenomenally objective.
21. Folly is an inferior order of 'wrongness' to
evil, because it is phenomenally subjective rather than noumenally
objective.
22. To contrast the (elemental-particle)
materialism of fire with the (elemental-wavicle)
idealism of air, as one would contrast Hell with Heaven, or the Extreme Left
with the Extreme Right.
23. To contrast the (molecular-particle) realism
of water with the (molecular-wavicle) naturalism of
vegetation, as one would contrast Purgatory with the Earth, or the Moderate
Left with the Moderate Right.
24. 'Noumenal' equals
'extreme' in both left-wing (objective) and right-wing (subjective)
manifestations.
25. 'Phenomenal' equals 'moderate' in both
left-wing (objective) and right-wing (subjective) manifestations.
26. The noumenal is that which is germane to the planes of Space
and Time, whether as Space-Time (extreme left) or as Time-Space (extreme
right).
27. The phenomenal is
that which is germane to the planes of Volume and Mass, whether as Volume-Mass
(moderate left) or as Mass-Volume (moderate right).
28. Both Time and Space are upper-class planes by
dint of their noumenal significance.
29. Both Volume and Mass are lower-class planes
by dint of their phenomenal significance.
CYCLE
TWO
1. To descend from the space-time devility of fire to the volume-mass femininity of water, as
from upper-class rule to lower-class governance, the former evil and the latter
good.
2. To ascend from the mass-volume masculinity
of vegetation to the time-space divinity of air, as from lower-class representation
to upper-class leadership, the former foolish and the latter wise.
3. To devolve in
personal space-time objectivity from the eyes to the heart, as from metachemical sensuality to sensibility, the former
corresponding to the (wavicle-biased) 'fire without'
and the latter to the (wavicle-biased) 'fire within'.
4. To devolve in personal volume-mass
objectivity from the tongue to the womb, as from chemical sensuality to
sensibility, the former corresponding to the (wavicle-biased)
'water without' and the latter to the (wavicle-biased)
'water within'.
5. To evolve in personal mass-volume
subjectivity from the phallus to the brain, as from physical sensuality to
sensibility, the former corresponding to the (wavicle-biased)
'vegetation without' and the latter to the (wavicle-biased)
'vegetation within'.
6. To evolve in personal time-space
subjectivity from the ears to the lungs, as from metaphysical sensuality to
sensibility, the former corresponding to the (wavicle-biased)
'air without' and the latter to the (wavicle-biased)
'air within'.
7. To devolve in impersonal space-time
objectivity from the stellar galaxy (or, more specifically, the central star of
the Galaxy) to Venus, as from metachemical primacy to
supremacy, the former corresponding to the (particle-biased) 'fire without' and
the latter to the (particle-biased) 'fire within'.
8. To devolve in impersonal volume-mass
objectivity from the moon to the oceans, as from chemical primacy to supremacy,
the former corresponding to the (particle-biased) 'water without' and the
latter to the (particle-biased) 'water within'.
9. To evolve in impersonal mass-volume
subjectivity from the terrestrial earth to Mars, as from physical primacy to
supremacy, the former corresponding to the (particle-biased) 'vegetation
without' and the latter to the (particle-biased) 'vegetation within'.
10. To evolve in impersonal time-space
subjectivity from the Sun to Saturn, as from metaphysical primacy to supremacy,
the former corresponding to the (particle-biased) 'air without' and the latter
to the (particle-biased) 'air within'.
11. The contexts that are 'without', whether
primal or sensual, always correspond to the religious notion of 'once born'.
12. The contexts that are 'within', whether supreme
or sensible, always correspond to the religious notion of 're-born'.
13. One could further distinguish the 'without'
from the 'within' on the basis of an untransvaluated
vis-à-vis transvaluated dichotomy, reserving these
terms for the impersonal axes of devolution and evolution, while
continuing to apply the religious notions to the personal axes of
devolution and evolution.
14. An 'axis', as defined by me in relation to
either impersonal or personal contexts, bisects two planes: either the noumenal planes of Space and Time, or the phenomenal planes
of Volume and
15. Hence both space-time metachemistry
and time-space metaphysics bisect the planes of Space and Time, the former, in
devolutionary terms, within the diabolic parameters of noumenal
objectivity, the latter, in evolutionary terms, within the divine parameters of
noumenal subjectivity.
16. Hence both volume-mass chemistry and
mass-volume physics bisect the planes of Volume and Mass, the former, in
devolutionary terms, within the feminine parameters of phenomenal objectivity,
the latter, in evolutionary terms, within the masculine parameters of
phenomenal subjectivity.
17. An 'axis' is the means by which both
objectivity and subjectivity can move from the 'without' to the 'within', whether
in relation to impersonal or to personal contexts.
18. The planes that these axes bisect exist one
above the other ... from Mass and Volume 'down below' (in the phenomenal) to
Time and Space 'up above' (in the noumenal).
19. Each plane, no matter how theoretical it may
seem to the unphilosophical mind, is set at a polar
remove from itself in relation to antithetical extremes, extremes which, of
necessity, do not meet at the centre.
20. Hence the plane of Space is spatial in
relation to the 'without' but spaced in relation to the 'within', the one being
noumenally objective and the other noumenally subjective.
21. Hence the plane of Time is sequential in
relation to the 'without' but repetitive in relation to the 'within', the one
being noumenally subjective and the other noumenally objective.
22. Hence the plane of Volume is volumetric in
relation to the 'without' but voluminous in relation to the 'within', the one
being phenomenally objective and the other phenomenally subjective.
23. Hence the plane of Mass is massive in
relation to the 'without' but massed in relation to the 'within', the one being
phenomenally subjective and the other phenomenally objective.
24. Since each antithesis is, to all intents and
purposes, mutually exclusive, things devolve or evolve on the basis of the
bisecting of two planes by any of several axes, the axes, namely, of space-time
metachemistry in noumenal
objectivity, of time-space metaphysics in noumenal
subjectivity, of volume-mass chemistry in phenomenal objectivity, and of
mass-volume physics in phenomenal subjectivity.
CYCLE
THREE
1. The terms 'alpha' and 'omega' don't
necessarily correspond to the beginning and end of a plane (though in the cases
of Space and Volume they do), but to that which is objective in the one case,
namely 'alpha', but subjective in the other case, namely 'omega'.
2. Hence the term 'alpha' should be reserved
for the axes of space-time metachemistry and
volume-mass chemistry, the former diabolic and the latter feminine.
3. Hence the term 'omega' should be reserved
for the axes of mass-volume physics and time-space metaphysics, the former
masculine and the latter divine.
4. Since 'alpha' is objective and 'omega' ...
subjective, it follows that the one will have reference to that which, being
devolutionary, is female, whereas the other will have reference to that which,
being evolutionary, is male.
5. Furthermore, 'alpha' will always be immoral
in its objectivity, whether affiliated to 'the Behind', in the noumenal axis of space-time metachemistry,
or to 'the above', in the phenomenal axis of volume-mass chemistry.
6. By contrast, 'omega' will always be moral in
its subjectivity, whether affiliated to 'the below', in the phenomenal axis of
mass-volume physics, or to 'the Beyond', in the noumenal
axis of time-space metaphysics.
7. 'The Behind' contrasts with 'the Beyond' as
space-time metachemistry with time-space metaphysics.
8. 'The Above' contrasts with 'the below' as
volume-mass chemistry with mass-volume physics.
9. The devolutionary progression of noumenal objectivity from Space to Time within the 'metachemical Behind' ... is
commensurate with the substitution of supreme and/or sensible materialism for
primal and/or sensual materialism.
10. The devolutionary progression of phenomenal
objectivity from Volume to Mass within the 'chemical above' ... is commensurate
with the substitution of supreme and/or sensible realism for primal and/or
sensual realism.
11. The evolutionary progression of phenomenal
subjectivity from Mass to Volume within the 'physical below' ... is
commensurate with the substitution of supreme and/or sensible naturalism for
primal and/or sensual naturalism.
12. The evolutionary progression of noumenal subjectivity from Time to Space within the
'metaphysical Beyond' ... is commensurate with the
substitution of supreme and/or sensible idealism for primal and/or sensual
idealism.
13. To contrast the materialism of the 'metachemical Behind' with the idealism of the 'metaphysical
Beyond', as one would contrast fire with air.
14. To contrast the realism of the 'chemical
above' with the naturalism of the 'physical below', as one would contrast water
with vegetation.
15. We can substitute the (noumenal)
terms 'Hell' for 'the Behind' and 'Heaven' for 'the Beyond', since Hell is a
context of metachemical materialism within space-time
objectivity, whereas Heaven is a context of metaphysical idealism within
time-space subjectivity.
16. Likewise, we can substitute the (phenomenal)
terms 'purgatory' for 'the above' and 'the earth' for 'the below', since
purgatory is a context of chemical realism within volume-mass objectivity,
whereas the earth is a context of physical naturalism within mass-volume
subjectivity.
17. To contrast the devility
of space-time objectivity with the divinity of time-space subjectivity, the
former evil and the latter wise.
18. To contrast the femininity of volume-mass
objectivity with the masculinity of mass-volume subjectivity, the former good
and the latter foolish.
19. One can be beyond good and evil in one of two
ways - either relatively or absolutely, the former foolish and the latter wise.
20. The relative way of being beyond good and
evil implies a masculine commitment to sin in mass-volume subjectivity, and is
commensurate with vegetation.
21. The absolute way of being beyond good and
evil implies a divine commitment to grace in time-space subjectivity, and is
commensurate with air.
22. The 'fool', lacking wisdom, remains beholden
to good and evil, which, being objective, constrains his masculine subjectivity
to a subordinate role.
23. Both good and evil, being female
alternatives, appertain to immorality, the former virtuously in 'the above' and
the latter viciously in 'the Behind'.
24. Both folly and wisdom, being male
alternatives, appertain to morality, the former viciously in 'the below' and
the latter virtuously in 'the Beyond'.
25. The virtuous immorality of 'the above' pulls
a sort of confidence trick on the vicious morality of 'the below', constraining
it to the service of goodness in its struggle with evil, viz. the feminine
resolve to justly punish the criminality of the diabolic.
26. Sin is therefore subordinated to punishment and
crime, which, together, preclude the attainment of grace through
repentance. For to
achieve grace one must renounce sin, thereby 'turning one's back' on punishment
and crime.
27. Only that man who
has renounced sin is truly beyond good and evil, for he has ceased to be a fool
and become wise.
CYCLE
FOUR
1. True wisdom has reference not to prayer,
that religious mode of cogitation, but to meditation, and is thus elementally
commensurate with being into air through the lungs, rather than into vegetation
(earth) through the brain.
2. Meditation is as distinct from breathing ...
as cogitation (including prayer) from thinking.
3. Like breathing,
thinking happens naturally and, as it were, spontaneously, without recourse to
conscious effort and/or control.
4. Anyone can think, but only the clever man
can cogitate, thinking logically and rationally about something over a
protracted period of time.
5. Anyone can breathe, but only the wise man,
effectively a superman, can meditate.
6. There is nothing higher or better than
meditation, and once one has achieved a spiritual knowledge of the desirability
of meditating ... and meditates, one ceases to be foolish and becomes wise,
ascending beyond man to superman, beyond vegetation to air, beyond sin to grace.
7. Even prayer is foolish to the extent that it
involves a religious mode of cogitation, and thus reflects a cerebral
allegiance to the intellect/word in what is nothing more than a 're-born' form
of vegetation.
8. Prayer may not, in view of its religious
nature, be sinful, but it can never amount to anything more than a mode of
pseudo-grace, in which universality is achieved, via some 'deity', through the
intellect rather than through the spirit.
9. Only the out-breath of meditation can bring one
true grace through the achievement of spiritual universality.
10. Spiritual universality should not be
confounded with the cosmic Universe, since it is commensurate with the inner
metaphysical self's embracing, through the out-breath of the spirit, the
universal medium of air, which is omnipresent.
11. The cosmic Universe
stands at the opposite extreme from spiritual universality, since it has to do
with noumenal objectivity in metachemical
materialism, and is accordingly superfeminine rather
than supermasculine.
12. The eyes stand
closest to the spatial space of metachemical
materialism, and accordingly reflect that which is at the opposite extreme from
the lungs and their metaphysical commitment to spaced space.
13. Cosmic universality is the evil universality
of spatial space which stands as far removed from the wise universality of
spaced space as it is logically possible to infer: a vicious alpha in superfeminine fire, as opposed to a virtuous omega in supermasculine air.
14. The fairy at the top
of the Christmas tree corresponds to the vicious alpha of spatial space and its
evil universality, as does a bride decked-up from head-to-toe in a white gauzy
wedding dress and veil, seemingly cascading light in due superfeminine
fashion.
15. Just as fire is always evil, whether it be
outer (and untransvaluated/once born) or inner (and transvaluated/re-born), so air is always wise, whether it
be outer (and untransvaluated/once born) or inner
(and transvaluated/re-born).
16. Nevertheless, it is better to be transvaluated/re-born in fire or air than untransvaluated/once born there: better to the extent that
the supreme and/or sensible replaces the primal and/or sensual.
17. Just as water is always good, whether outer
(and untransvaluated/once born) or inner (and transvaluated/re-born), so vegetation is always foolish,
whether outer (and untransvaluated/once born) or
inner (and transvaluated/re-born).
18. Nevertheless, it is better to be transvaluated/re-born in water or vegetation than untransvaluated/once born there: better to the extent that
the supreme and/or sensible replaces the primal and/or sensual.
19. Of course, in actuality it doesn't work out
quite that simply; for the female side of life will 'pull rank' over the male
side of it in untransvaluated/once born primal and/or
sensual terms, and would accordingly have something to lose from too protracted
a commitment to transvaluated/re-born criteria.
20. Life is, of course, a struggle between
opposing genders, with the odds very much stacked in the female's favour,
whether with regard to fire vis-à-vis air or, down below (in the phenomenal
planes), with regard to water vis-à-vis vegetation. Yet that is still no excuse, on the male's
part, for pessimism or defeatism. The
Cross, remember, is an uphill but not impossible commitment!
21. So long as senses prevail over sensibilities,
outer sense over inner sense, the eyes will dominate the ears, as superfeminine vis-à-vis submasculine
sensuality, while the tongue will dominate the phallus, as upper-feminine over
lower-masculine sensuality.
22. Only in rebirth can the male side of life
achieve freedom from female domination, whether in terms of the brain
permitting one to 'turn one's back' on the womb, as upper-masculine (in Christ)
vis-à-vis lower-feminine sensibility, or in terms of the lungs permitting one
to 'turn one's back' on the heart, as supermasculine
vis-à-vis subfeminine sensibility.
23. The 'super' applies to the plane of Space, whether
in relation to spatial space at the alpha (superfeminine)
pole or to spaced space at the omega (supermasculine)
pole.
24. The 'sub' applies to the plane of Time,
whether in relation to sequential time at the omega (submasculine)
pole or to repetitive time at the alpha (subfeminine)
pole.
25. The 'upper' applies to the plane of Volume,
whether in relation to volumetric volume at the alpha (feminine) pole or to
voluminous volume at the omega (masculine) pole.
26. The 'lower' applies to the plane of Mass,
whether in relation to massive mass at the omega (masculine) pole or to massed
mass at the alpha (feminine) pole.
CYCLE
FIVE
1. To devolve, in
space-time objectivity, from the spatial space of superfeminine
sensuality to the repetitive time of subfeminine
sensibility, as from eyes to heart in personal fire.
2. To devolve, in volume-mass objectivity, from
the volumetric volume of (upper) feminine sensuality to the massed mass of
(lower) feminine sensibility, as from tongue to womb in personal water.
3. To evolve, in mass-volume subjectivity, from
the massive mass of (lower) masculine sensuality to the voluminous volume of
(upper) masculine sensibility, as from phallus to brain in personal vegetation.
4. To evolve, in
time-space subjectivity, from the sequential time of submasculine
sensuality to the spaced space of supermasculine
sensibility, as from ears to lungs in personal air.
5. To devolve, in
space-time objectivity, from the spatial space of super-unnatural primacy to
the repetitive time of sub-unnatural supremacy, as from the central star of the
Galaxy to Venus in impersonal fire.
6. To devolve, in volume-mass objectivity, from
the volumetric volume of (upper) unnatural primacy to the massed mass of
(lower) unnatural supremacy, as from the moon to the oceanic aspect of the
world in impersonal water.
7. To evolve, in mass-volume subjectivity, from
the massive mass of (lower) natural primacy to the voluminous volume of (upper)
natural supremacy, as from the terrestrial aspect of the world to Mars in
impersonal vegetation.
8. To evolve, in
time-space subjectivity, from the sequential time of subnatural
primacy to the spaced space of supernatural supremacy, as from the Sun to Saturn
in impersonal air.
9. That which is unnatural, whether noumenal or phenomenal, is objective and hence disposed, in
female fashion, to free will.
10. That which is natural, whether phenomenal or noumenal, is subjective and hence disposed, in male vein,
to determinism.
11. Fire and water, being objective elements, are
unnatural, with a disposition, in consequence, towards free will.
12. Vegetation and air, being subjective
elements, are natural, with a disposition, in consequence, towards determinism.
13. Both evil and good, corresponding to fire and
water, are characterized by free will.
14. Both folly and wisdom, corresponding to
vegetation and air, are characterized by determinism.
15. The female elements of fire and water are
fated to compete with each other in their respective struggles to dominate air
and vegetation.
16. Fire must be constrained, if water is to
dominate vegetation in due civilized fashion.
17. Just as civility can only flourish, in due
feminine fashion, at barbarity's expense, so barbarity requires the
constraining of civility, viz. water, if it is to dominate both air and, to a
lesser extent, vegetation.
18. Either woman dominates man, as water falling
upon vegetation, or the Devil dominates God, as fire falling upon air. In the first case,
civility, and hence civilization; in the second case, barbarity, and hence
barbarism.
19. Either way, nature and culture, corresponding
to vegetation and air, lose out, and principally because domination of them is
guaranteed when they are insufficiently developed, or evolved, as to be transvaluated and/or re-born, in due supreme and/or
sensible terms.
20. With the achievement of a transvaluation
and/or rebirth, however, both nature and culture can break away from the
dominion of civilization and barbarism, civility and barbarity, the one through
Mars/the brain, the other through Saturn/the lungs.
21. Thus whether, for instance, through Catholic
Christianity or Chinese Buddhism traditionally, determinism can achieve deliverance
from the dominion of free will in due sensible vein: the former phenomenally
(and relatively), the latter noumenally (and
absolutely).
22. In the first
instance cited above, civilization/civility is subordinated to nature, and
Christian criteria accordingly prevail.
23. In the second
instance cited above, barbarism/barbarity is subordinated to culture, and
Buddhist criteria accordingly prevail.
24. Christian criteria are nonconformist
vis-à-vis the humanism of civility.
25. Buddhist criteria are transcendentalist
vis-à-vis the fundamentalism of barbarity.
26. Humanism is always feminine and affiliated,
through water, to civility.
27. Fundamentalism is always diabolic (superfeminine-to-subfeminine) and affiliated, through fire,
to barbarity.
28. Nonconformism is
always masculine and associated, through vegetation, with nature.
29. Transcendentalism is always divine (submasculine-to-supermasculine) and associated, through
air, with culture.
30. Christian nonconformism
is always upper masculine, and thus associated, through the 'Martian' brain,
with vegetative sensibility.
31. Buddhist transcendentalism is always supermasculine, and thus associated, through the lungs,
with airy sensibility.
32. There is, besides Christian nonconformism, a Heathen nonconformism
which is always lower masculine in its association, through the phallus, with
vegetative sensuality.
33. There is, besides Buddhist transcendentalism,
a Judaic transcendentalism which is always submasculine
in its association, through the ears, with airy sensuality.
CYCLE
SIX
1. What precludes male Jews, traditionally,
from achieving the inner mode of transcendentalism, whether in impersonal or
personal terms, is their loyalty, through Scripture, to the delusion (as I regard
it) of conceiving of God as preceding the Devil, so that deference towards the
'First Mover' over the 'Fallen Angel' is the mean, a mean which keeps the submasculine under superfeminine
dominion.
2. Whether the solar plane is required to
defer, theoretically, to the stellar plane or, in personal terms, the ears to
the eyes, the result is that male Jews remain trapped in an untransvaluated/once
born mould and in no position, in consequence, to evolve away from outer
transcendentalism towards the inner transcendentalism which is commensurate
with ultimate metaphysical salvation.
They remain dominated by the female aspect of life in specifically superfeminine terms, even when this is paradoxically
identified with the male gender, as in relation to Jehovah.
3. Yet, in actuality, the 'First Mover' or
'Creator' corresponds to the stellar plane and is effectively superfeminine or, what amounts to the same thing,
super-unnatural.
4. Such super-unnaturalism
has a super-unconscious disposition to directly diverge in barbed fashion,
objectively imposing upon the subconscious disposition, in curved divergence,
of the subnatural 'Fallen Angel', the Satanic 'Fall
Guy', whose submasculine correlation in the noumenal subjectivity of sequential time is obliged to 'take
slag' (as 'Devil', 'Beast', 'Satan', etc.) from 'On High', the Jehovahesque context of noumenal
objectivity whose spatial space is apt to be mistakenly identified with
something morally superior just because it happens to pertain to a higher or
anterior plane.
5. In actuality, it is this noumenal
objectivity which is morally inferior or, rather, immorally ranged against the
crude morality which wisely 'fell' from it ... as solar from stellar, and then
within a context that, being primal rather than sensual, appertains to an untransvaluated actuality which has more to do with science
than with religion.
6. Be that as it may, the emergence of solar
from stellar, like a son from its mother's womb, signified the beginning of
morality as a crude form of noumenal subjectivity,
the satanic revolt against Jehovah.
7. Now if David is the personal parallel to
Satan, and Moses and/or Saul the personal parallel to Jehovah, then the ears
stand to the eyes in a similar relationship to the above, and it will only be possible
for Jews to abandon the ears for the lungs ... in metaphysical rebirth ... when
they cease to defer, via Scripture, to the eyes, and elect to 'turn their back'
on the superfeminine domination of their submasculine idealism, putting outer transcendentalism
behind them for ever.
8. Although most male Jews are generally
cultured beings, for whom transcendentalism is the mean, their 'once born' or
outer mode of transcendentalism is ever dominated by the fundamentalism of the
stellar Behind, so that they remain under the rule of barbarity, whether in
relation to Jehovah-over-Satan or, more personally, to Saul-over-David, unable,
in consequence, to escape its evil hegemony.
9. Jews defer to the super-unnatural/superfeminine even when it is conceived in natural/male
terms, and their culture is accordingly vitiated and undermined by the very
powers that they are officially expected to identify with God or Divinity or
Heaven, as the case may be. This is the
bane of outer transcendentalism!
10. Just as outer nonconformism,
the Heathen nonconformism of the phallus, can never
escape being dominated by the Heathen humanism of the tongue, the outer
humanism of sensual civility, so outer transcendentalism remains under the
dominion of outer fundamentalism, and barbarity is the ultimate victor.
11. Only when Jews turn away from this tragedy of
their race, their religion, and democratically opt for metaphysical rebirth
through Social Transcendentalism, the inner transcendentalism of the ultimate
idealism, will they be saved from barbarity and enabled to develop culture to
its maximum extent. For then barbarity
will be beneath them, in the heart, rather than above them, in the eyes, and
they will have made their peace with the lungs in what is, compared to the ears,
the wisdom-of-wisdoms and the culture-of-cultures.
12. It is only because I believe, thanks in no
small part to the existence of democratic Israel and its 'Star of David', that the
majority of, at any rate, male Jews are ... either Satanic (if impersonal) or Davidian (if personal) ... that I have some confidence in
the notion of their potential willingness to democratically abandon Judaism for
Social Transcendentalism, the non-Buddhist form of inner transcendentalism,
when the opportunity significantly presents itself.
13. For if, in keeping with their gender, the
majority of male Jews, being Satanic or Davidian, are
more solar than stellar or more ears than eyes, then I see no reason whey they
should not become more Saturnalian than solar and
more lungs than ears in due evolutionary course, consigning both Venus and the
heart to a subordinate status in the fundamentalist Behind of a transvaluated/re-born barbarism.
CYCLE
SEVEN
1. Of course, what applies to Jews also
applies, in no small degree, to most Christians, who are beholden, through
Biblical Scripture, to the God-over-Devil delusion, if you will, that adherence
to the notion of 'First Mover' as God unfortunately implies.
2. Christians will likewise have to demonstrate
a willingness, come Judgement, or the ultimate election (the election for
religious sovereignty as against the retention of political sovereignty in what
I regard as a context of 'worldly sin'), to part company with this
God-over-Devil delusion, since the Bible provides the Scriptural basis for its
perpetuation, and so long as people mistakenly identify God with a cosmic
'First Mover', there will never be any progress towards genuine spirituality in
inner transcendentalism.
3. The Bible, in short, is something from which
the People require to be delivered, if there is to be a New Order of religion
in due course, an order built around wise spirituality rather than the false
and fundamentally evil spirituality that stems from spatial space and
accordingly has a superfeminine correlation in noumenal objectivity.
4. This wise spirituality will be built around
spaced space, the true spirituality of the supermasculine
transcendentalism of noumenal subjectivity, an inner
idealism the metaphysical essence of which should serve as an example to
mankind in general, including those for whom transcendentalism would be too
elect and elitist for their phenomenal limitations, and who would therefore
require new forms of nonconformism and humanism 'down
below', in what I have tended, in the past, to regard as the bottom two tiers
of the triadic Beyond, the context of religious praxis in 'Kingdom Come' that,
at this moment in time, lies beyond the World and its Heathen/Christian
relativity.
5. Certainly the World must be overcome,
democratically and officially, if there is to be this post-worldly context of
'Kingdom Come', i.e. the triadic Beyond that Social Transcendentalism would
establish in the event of a majority of people opting to vote, once the
opportunity had significantly come to pass in a variety of countries, for
religious sovereignty, with an end, in consequence, to political sovereignty
and such judicial or economic concomitants as I lump collectively together as
'sins of the World'.
6. If the People are to be delivered from these
'sins of the World', they will have to vote for religious sovereignty, the
ultimate sovereignty, and pass over, in the event of a majority mandate, into
the triadic Beyond of 'Kingdom Come'.
7. Only thus will there be a New Purgatory of
watery femininity, a New Earth of vegetative masculinity, and, above all, a New
Heaven of airy supermasculinity, the transcendental
apex of the triadic Beyond which would lead and be deferred to by those
earmarked for its lower tiers, which includes the majority of what are now
Puritans and Anglicans.
8. I have gone into this subject in sufficient
detail in earlier texts, including my Omeganotes
(‘Of an Ideological Philosopher’), so will not waste any more time expanding
upon it here. What I shall do, however,
is to remind people that 'Kingdom Come', as conceived by me in relation to the
leadership of Social Transcendentalism, is about the development of religious
sovereignty, and that the democratic assumption of this sovereignty by the
People would entitle them to rights in relation to religious self-realization.
9. Such rights would save people not only from
'sins of the World' (as earlier defined by me in relation, for example, to political
sovereignty) but also, and no less importantly, from religious subjection, as
worshippers, to tyrannical and/or primitive Godhead, the sort of Godhead upheld
by the Old Testament in defiance of a Christian rebirth, and with the
unfortunate consequence - one might almost say the sole intention - of
perpetuating falsehood, as already discussed in regard to the God-over-Devil
delusion.
10. Only religious sovereignty, the sovereignty
alone commensurate with 'Kingdom Come', can deliver the People from such
Biblical falsehood; for they may rest assured that Social Transcendentalism
will take measures, once in power, to free them from all degrees of
pseudo-religion, including the actual removal, through carefully regulated and
properly monitored artificial incineration, of Bibles and all such related
matter.
11. So long as the People remain under the rule
of Biblical primitivity, they will continue to be the
worshipful dupes of tyrannical humbug and in no position, in consequence, to
take their respective sensible selves seriously.
12. The 'Day of Judgement' is fast approaching,
and it will be for the People to decide, independently, as far as possible, of
clerical or other pressures from traditional vested interests, whether to go
forward into the triadic Beyond of 'Kingdom Come' or remain bogged down in
worldly sin, with a tyrannical delusion behind it.
13. Of course, when I say 'Kingdom Come', I do
not just mean to imply a context of religious sovereignty, the last and
ultimate kind of sovereignty that would deliver the People from the religious
equivalent of being humble subjects of political tyranny in authoritarian
monarchism; I also have in mind a federation of countries which I regard as
eminently suited to become the initial if not chief manifestation of such a
'Kingdom'.
14. These countries are Ireland, Scotland, and
Wales, and they are all traditionally Gaelic, which is to say, given to a type
of culture which is both Celtic and more than Celtic.
15. In fact, being Gaelic is no more synonymous
with Celtic than ... being Jewish is synonymous with Semitic. Most Jews may well be racially Semitic, but
there would still be far more Semites than Jews in the world, not least of all
in Arab countries.
16. Likewise, one could argue that most Gaels are
Celtic, but there would still be far more Celts than Gaels in the world, not
least of all in England, France, Spain, Germany, Portugal, Russia, Austria,
etc.
17. Thus 'Gaelic' is no more a racial or tribal
definition than 'Jewish'. Rather is it a
cultural definition, and therein lies its similarity with Judaism, or the fact
of a person's being Jewish.
18. Gaels are, in effect, the Jews of the modern
world, and, like the Jews before them, they have been persecuted and driven
from their homelands, sometimes across thousands of miles, as to Australia, but
often enough within their own country, so that they do not always think of
themselves as one people, so accustomed are they to having been divided and
ruled by the English, not to mention their Anglo-Irish, Anglo-Scottish, and
Anglo-Welsh descendants, upholders of British imperialism in what is regarded
by them as the British nation.
19. Let there be no mistake on this point: the
Gael is not British, but the victim, historically, of British rule, the
rule, at times descending into sheer brutishness, of the Englishman both in his
homeland and across the borders/overseas, where his Britishness
is more pronounced in view of its association with Anglo-Irish, Anglo-Scottish,
and Anglo-Welsh interests.
20. For the Englishman,
Britain is the key to the subversion and suppression of Gaelic nationalism, the
means whereby his rule over the Gael may be sustained. For the Gael, on the other hand,
21. To all intents and purposes
22. But this is a
Kingdom of the Devil, not of God, as I hope presently to demonstrate. What self-respecting Gael could possibly be
satisfied, the way his British counterpart evidently is, with a Devil's
Kingdom, a constitutional monarchy affiliated to the 'Blood Royal'?
CYCLE
EIGHT
1. The reasons why the Gael cannot be happy with
the rule of monarchic Devility within the United
Kingdom ... is that he is, as already described, essentially a cultural being,
for whom the barbarism of British rule through Anglo-Irish, Anglo-Scotch, and
Anglo-Welsh henchmen of the English nation can only prove grossly subversive of
his culture.
2. The English themselves may, by and large, be
a civilized people, given to watery femininity, but their conquest and rule of
the Gaels within Gaelic territory has been perpetuated through British
barbarism, the barbarity of Anglo-Irish, Anglo-Scotch, and Anglo-Welsh
suppression and, where possible, extirpation of Gaelic culture.
3. Thus the English are not as innocent as
might at first appear, but are doubly guilty, if anything, of barbarously
interfering in countries with which they have neither gender sympathy nor
cultural appreciation, but only a diabolical will to undermine and effectively
destroy, cutting them off from one another through the false attributions of
Irish, Scottish, and Welsh nationalism within the United Kingdom.
4. But outside British circles there is not and
never has been an Irish nation; there is not and never has been a Scottish
nation; there is not and never has been a Welsh nation. There was only a Gaelic nation which inhabited
what have since become known as
5. This nation, although divided and ruled by
England, still exists, and is even making a come-back, demanding its right to
cultural self-determination and freedom from outside interference. The one is inseparable from the other, for
cultural self-determination is impossible to achieve, as history has painfully
shown, if there is significant outside interference to thwart and undermine it.
6. Cultural self-determination for the Gaels
cannot exist, in short, within the British framework, and that is why they must
unite, under Social Transcendentalism, within a Centrist Federation - a
federation of Social Transcendental Centres - of Ireland, Scotland, and Wales,
which will be pledged to the protection and expansion/development of Gaelic
culture, allowing this people to rise to its true nationhood.
7. Delivered from British barbarism, the Gael
will discover or rediscover his cultural worth, and this culture will be
commensurate with 'Kingdom Come' within the Centrist framework ... of a
regionally autonomous federation within the wider context of the European
Union.
8. Nationalism has no higher purpose than the
protection and development of culture, and only within the framework of genuine
culture is nationhood truly defined.
9. Judgement Day for the Gael has still to
come, but when it does ... there will be an end to barbarism, and consequently
to the British rule that is its political corollary. The Anglo-Irishman, Anglo-Scotsman, and Anglo-Welshman
will no longer find a role for himself in the service of English civilization,
a civilization barbarously sustained at the Gael's cultural expense, but may
well feel obliged, sooner or later, to return from whence his ancestors came,
and suffer the consequences.
10. Social Transcendentalism has no sympathy with
the British 'nation', but only an overriding concern to liberate the Gaelic
peoples from British dominion ... that they may be returned to their rightful
stature in God's 'Kingdom', a Centrist federation of Ireland, Scotland, and
Wales which, under religious sovereignty, would have rights in relation to
cultural self-determination and, hopefully, a 'philosopher-king', the effective
Second Coming whose pledge it will be to institute means whereby those rights
may be protected for all Eternity.
11. Such rights could only be adequately
protected within the three-tier framework of the triadic Beyond,
thus allowing Gaels of both Catholic and Protestant descent to unite under Social
Transcendentalism in the advancement of their respective commitments to
self-realization.
12. The enemy of the Gael, as before, is not the
catholic Gael or the protestant Gael, but the British ruler who divided him of
old and whose continuing rule within the United Kingdom can only perpetuate his
ethnic division at the expense of national self-determination for the Gaelic
people in general.
13. But this enemy can be defeated,
democratically and officially, and it is with this in mind that Social Transcendentalism
will appeal to the Gaelic people to unite against their common foe and elect
for religious sovereignty within a Centrist Federation, or Federation of Social
Transcendental Centres.
14. Anything and everything, including devolution
for Scotland and Wales, that peacefully conduces towards this Divine End, this
transcendent goal, is to be encouraged, since there must first be a weakening
of British nationalism (sic.) before there can be a dissolution of Great
Britain/the United Kingdom and concomitant deliverance of the Gael from English
control.
15. But devolution for Scotland and Wales is not
enough in itself, only a means to a higher end, in which Scottish and Welsh
Gaels will be restored to their true nationhood in conjunction with their fellow
Gaels across the Irish Sea.
16. Only a Centrist federation of Ireland,
Scotland, and Wales can deliver the Gael from Great Britain, for on these
islands political republicanism is only viable (within liberal parameters) in
connection with the Catholic Church and, hence, the papacy. Where this is not possible, as in
predominantly protestant
17. Only a recognized 'God-King', no less noumenal than kings and popes but effectively transmuting
and transcending monarchic and papal standings, in keeping with his uniquely
Messianic destiny, can serve to deliver the Scots and the Welsh from monarchic
allegiance, the next best thing, with due respect to the peoples concerned,
after papal allegiance through Catholicism.
18. Thus, with their consent, will he free the
Scots and the Welsh from Britain, bringing them to a rapprochement with
their cousins across the Irish Sea through a Centrist federation of Ireland,
Scotland, and Wales, where neither papacy nor monarchy would have any place,
but only loyalty to the messianic 'God-King' in relation to the democratic
assumption, by the People, of religious sovereignty and its correlative rights
concerning self-realization within the context of Social Transcendentalism.
19. The People would defer to this messianic
'God-King', this philosopher-of-philosophers and Second Coming equivalence
whose teachings are commensurate with the bringing of 'Kingdom Come', but they
would be their own religious masters/mistresses, with due freedom to cultivate
spirit (or intellectual and instinctual deferences to
it) independently of Biblical tradition, and on a sort of religiously
republican basis.
CYCLE
NINE
1. It would seem that what I wrote at the
beginning of the above entry about the Gael not being happy with the rule of
monarchism, identified by me with British barbarism, is less true of some
Gaels, namely Protestants, than of others, and that monarchy for them is the
only viable alternative to the papacy of their Catholic counterparts.
2. Certainly, I accept their entitlement to
such an alternative figurehead within the overall context of cultural
traditions on these islands, but I also feel that, deep down, the majority of
protestant Gaels are not particularly happy to be deferring, as subjects, to
the emblem of British rule, since, as I have already endeavoured to make clear,
such rule is something that happened at the Gael's expense, as Anglo-Irish,
Anglo-Scottish, and Anglo-Welsh instruments of English civilization sought to
dominate and subvert his culture, dividing him from fellow Gaels not only in
terms of the British nationalisms of Ireland, Scotland, and Wales, but also,
and more insidiously, through ethnic splintering and factionalism.
3. Since Gaels are principally a cultural
people, religion is a useful tool for dominating them, indeed becomes the most
efficacious tool, especially when coupled to politics and compromised by monarchy,
so that loyalty to the monarch, or to his/her princely offspring, is enhanced
in proportion as the monarchy is identified with the Church, and culture is
thereby paradoxically subverted by its principal enemy, barbarism.
4. So if papacy is the power behind the
Catholic Church, then monarchy becomes the power behind the Protestant one,
particularly in its Anglican manifestation, and it is difficult to see how the
majority of God-fearing Protestants could possibly be anti-monarchist when the
monarch or members of his/her family are associated with their Church,
ostensibly as a 'defender-of-the-faith' bulwark against catholic/papal
subversion but, in actuality, as a means, at once cunning and cynical, of
guaranteeing loyalty to an institution with which the majority of Gaels, even
when Protestant, can have no real sympathy, since the source, through British
imperialism, of their undoing as a free nation, now beholden to perfidious
Albion through the paradoxical ploy with which this in many ways anti-cultural
nation of civilized femininity secures their devotion as loyal subjects to the
Crown.
5. No, I do not, on deeper reflection, feel
that I overstated the case with regard to Gaelic dissatisfaction with the
Devil's Kingdom, the United Kingdom of Great Britain and Northern Ireland. The catholic Gael may have reason to be more
openly dismissive of and opposed to monarchic rule, given his papal allegiance,
but his Protestant counterpart has been cruelly tricked and artfully deceived
by monarchic subversion, and would not, one feels, be the most ardent
monarchist in the world.
6. Rather, he is one to be pitied for having
had his culture so blatantly undermined and even dominated by that common enemy
of the Gael of whatever denominational persuasion, the English imperialist,
whose barbarous subversion of Gaelic nationhood was most successful when it
struck at its cultural heart and thereby instituted means by which the greater
proportion of Gaels in Scotland and Wales would be divided from their fellow Gaels
in loyalty not to God but to the Devil, with consequences that reverberate down
to the present day.
7. Fortunately, there is a way of reversing and
even ending these centuries of shame, and primarily by using the enemy's own
method: democracy. The Gaelic people can
rise up and affirm their will to cultural self-determination through voting for
religious sovereignty when the opportunity finally comes significantly to
pass. They can paradoxically use
democracy to overturn democracy, to put an end to that which keeps them
divided, both politically and nationally, not to mention culturally, within the
false, or British, parameters of Ireland, Scotland, and Wales.
8. Social Transcendentalism is beyond tricolour
republicanism, even the Gaelic form of it which paradoxically intimates, on an
Anglo-Irish basis with regard to 'Irish nationalism', of the cultural
liberation to come. Such a liberation,
however, can never be politically republican, still less unionist, but only
Social Transcendentalist, since it is about a new nation with a new emblem (the
Supercross) which embraces not only Irish but Scotch
and Welsh Gaels in a Centrist federation of (what are now) Ireland, Scotland,
and Wales.
9. You could say there is a sop here to UK
Unionists, insofar as we are conceiving of a new union (minus perfidious
Albion), but it is one that owes nothing to British imperialism and everything
to the resolve of the Gael to reassert his true sense of nationhood in
supra-national terms, terms which, being cultural, will take him beyond the
divide-and-rule Catholic/Protestant dichotomy, or dialectic, of old into a
Social Transcendentalist synthesis that yet respects the ethnic traditions from
which the different strands of the Gaelic 'nation' will be drawn, allowing them
to achieve an accommodation with Social Transcendentalism on the basis of a
triadic Beyond, duly subdivided along three-way subsections, as described
elsewhere.
10. Thus no-one need fear that they may have to
cultivate self-realization either above or beneath themselves/their selves in
this triadic Beyond. Such a Beyond is
not, I repeat not, only about Heaven, but is also about a New Purgatory
and a New Earth down below the New Heaven that will be the apex and spiritual
focus of 'Kingdom Come'.
11. Such a 'Divine Kingdom', treating this
traditional concept in a metaphorical way, could not exist on any other basis,
since it is akin to a plant, a flower shall we say, whose airy blossom is only
possible because there is a stalk (corresponding to vegetation), and roots
(corresponding to water) down below, the entire structure being heated and
encouraged to grow from a sun-like aside, which would be the totalitarian
context, with members drawn from a variety of political traditions, whose duty
it would be to serve not only the spiritual but also the physical and chemical
needs of the religiously sovereign People.
12. Such a totalitarian context, effectively
corresponding to a Christ-like sacrifice in which the political 'sins of the
World' were borne that the People could go free of them and be saved, in
consequence, to the triadic Beyond, would have to answer to the
'philosopher-king', or Messianic equivalence, since it is his truth, embracing
the concept of religious sovereignty, that makes it possible in the first
place, and it is to him, or his appointees/appointed successor, that it would
have to defer in relation to a wide variety of administrative tasks.
13. His is the ultimate authority,
and the delegation of administrative duties will flow from him in due process
of advancing and maintaining those Social Transcendentalist structures which
will characterize 'Kingdom Come', making it the antithesis, in virtually every
respect, of the
14. Not a United Kingdom of Great Britain and
Northern Ireland, but, eventually, a Centrist federation of Ireland, Scotland,
and Wales, with England, and its British (Anglo-Irish, Anglo-Scotch,
Anglo-Welsh) henchmen, very much out of the framework as far as any commitment
to the advancement of Gaelic culture is concerned!
CYCLE
TEN
1. The Gael may be cultural when true to
himself/his self, and thus more than a Celt, but the Englishman is
traditionally a civilized creature who fights shy of culture and its mundane precondition,
nature, in the interests of watery femininity.
In fact, English civilization is predominantly an objective thing, built
around water and fire in due Heathen fashion.
2. One need only consider English politics to
see this fact all too clearly; though the environmental bias towards civic and
urban development is a clear enough indication of it for anyone with an insight
into the nature or, rather, unnature, in due
objective fashion, of towns and cities, the one affiliated to water and the
other to fire, pretty much, in political terms, as the Conservatives on the one
hand and Labour on the other.
3. Since political parties are not arbitrary or
contingent phenomena but organized entities designed to fulfil or represent a
certain set of ideological tendencies, we should have no difficulty in
ascribing to the dark blue of the Conservatives and to the red of Labour a
symbolical connotation with water and fire respectively, each of which stands
objectively aloof, like Rugby Union and Rugby League, from the earthy or
mundane realm of vegetative subjectivity down below, in what, athletically
speaking, would parallel Association Football and, politically speaking, the
Liberal Democrats.
4. Be that as it may, it is abundantly clear
that English civilization is built around not only fire and water (up above)
but also vegetation (down below) in what effectively becomes an inverted
triangle of Heathen options within a phenomenal context of lower class
parameters.
5. The British electorate can vote (excluding
fringe parties of no real political consequence) for either a fiery parallel, a
watery parallel, or a vegetative parallel, that is to say, for either the
Labour Party, the Conservative Party, or the Liberal Democratic Party, the
first symbolically red, the second symbolically dark blue, and the third
(scorning both the unequivocally Heathen symbolism of brown and the
comparatively more Christian symbolism of green) making do with an ale-like
yellowish coloration which typifies the extent to which vegetation in England
reflects the dominance of female elements and is accordingly less 'shitty', if
I may use such an analogy, than 'pissy', as though
'pissed upon'.
6. Thus even in its 'masculine' guise, where we
are concerned less with the Conservatives and Labour than with the Liberal
Democrats, British democracy remains resolutely Heathen in its affiliation with
the fluidal aspect of things at the expense of a more genuinely vegetative
masculinity.
7. The latter would be either too black
(racially speaking) or too Irish for a people long accustomed, as the English
generally are, to fluidal parameters, such that induce one to think in terms of
an inverted triangle dominated, as such triangles tend to be, by its more
resolutely female elements, Conservative water to the right of the horizontal
apex and Labour fire to its left, neither of which have much sympathy for the
'watery' vegetation down below, since it is their objective disposition to pull
sensual rank on it in the interests of a female hegemony, the one specifically
feminine and the other, more hot than cold, comparatively subfeminine,
if from a phenomenal rather than a noumenal
point-of-view.
8. No, people do not vote for Liberals in any
great numbers in England, because there is no real hope for something as overly
foolish as watery vegetation.
9. Imagine the religious parallel to watery vegetation, and you will understand what is meant by the
above statement. Such a parallel is, of
course, Anglicanism, the fleshy 'fall guy' of Christ nailed to the Cross, but
having little or nothing to do with hope of a wise Beyond, no verbal absolution
for confessional contrition where the Anglican Church is concerned, not even
the consolation of pseudo-grace through 'the word', but only a sinful stance in
the Mass, a Mass compromised, needless to say, by fluidal factors in the form
of the communal availability of wine sipped from a chalice.
10. Nonetheless, a Mass in which the compromised
wafer of fleshy self-affirmation makes one mindful of the degree to which Association
Football is an Anglican sport or, at any rate, a sport that could only have
arisen from an Anglican background by dint of its commitment to overly mundane
criteria: goal-low scores by either head or foot, sin more or less taken for
granted as one strives to score at any and every opportunity, no graceful
points above the crossbar in Gaelic-like fashion, everything pegged down to the
lowest-common-denominator, a coital triumph duly symbolized every time the ball
hits the back of the containing net in what is arguably a vagina-like goal.
11. Such is football, which could never be a
Roman Catholic, much less Gaelic game, but retains an Anglican association, in
keeping with its English origins. This
is the folly that has no wisdom, not even the pseudo-wisdom through verbal
absolution of sins such that Roman Catholicism vouchsafes its more contrite
devotees, and which is arguably symbolized when a point is scored between the
uprights of the Gaelic-goal, a point beyond retaining-net subjectivity of vegetative
goal down below in what amounts, up above, to an airy transcendentalism, or
transcendence of the flesh.
12. Thus as Association Football falls short of
Gaelic Football in this and, indeed, in terms of its association with a watery
vegetation rather than a vegetative vegetation, a 'cowshit'
as against a 'bullshit', so Anglicanism falls short of Roman Catholicism and,
needless to say, the Liberal Democrats fall short of, say, Fine Gael.
13. A vote for the Liberal Democrats, although populist
on the basic earthy level to which it pertains, would not 'cut it' so well with
the English electorate, one feels, as a vote for the Conservatives or for
Labour. More people may effectively be
Liberal Democratic and/or Anglican in their footballing
bias than Conservative/Puritan or Labour/Dissenter in relation to, say, Rugby
Union in the one case and to Rugby League in the other, but they don't vote on
that basis, at least not to any appreciable extent!
14. The reason for this is not hard to find. They do not trust fools like themselves to
run a parliamentary show, a context in which the tongue, whether cold or hot,
will dominate the flesh, and where discussion is accordingly of more relevance
than ... any form of fleshy knowledge.
15. The House of Commons is almost literally the
'Mother of Parliaments', a feminine entity, and, in the circumstances, the
masculine aspect of life will be less 'at home' there than its feminine aspect,
whether in terms of doing or giving, fire or water, with taking (in relation to
vegetation) very much a subordinate consideration.
16. The English people vote, when it comes to the
crunch, for rugby-type people to 'piss' and/or 'spit' (pussingly)
on them from 'on high', because that is what passes governmental muster with
them, not someone whose ideological level is closer to the mass or footballing type.
17. The 'Mother of Parliaments', being feminine,
is geared towards water and fire, not towards vegetation, least of all a watery
vegetation that I have not hesitated to identify, if somewhat slangfully, with 'cowshit'.
18. The English electorate prefer to trust the
governance of their country, with its civilized femininity, to those whose lips
are more likely to speak 'cowpiss' or 'cowpuss', in other words to antichrist Puritans and antispirit Dissenters whose crosses, when evident at all,
have no truck with fleshy 'fall guys' in the Anglican manner, but are
effectively abstractions upon which punishment and crime, water and fire, good
and evil, femininity and subfemininity, are implicit,
the former closer to the Conservatives and the latter to Labour, dark blue and
red the order of the parliamentary day.
19. Thus in 1997, the English/British electorate
once again opted, as they have long done, for the governance of phenomenal
objectivity, substituting the fiery red of Labour, or more specifically to this
election 'New Labour', for the watery dark-blue of the Conservatives, and
thereby granting their trust to 'the great' as opposed, relatively speaking, to
'the good'.
20. 'The fools' did better, much better, than
they had done in many a long year, but by no means enough to secure themselves
first place in the Commons. They are
once again on the opposition benches, and
21. Football may be far more popular than either
of the other main winter British games, but its political equivalent does not
sit so comfortably in the 'Mother of Parliaments' as do the political
equivalents of
22. One could say, to use the sort of obscenely
colourful language with which the British proletariat generally identify
themselves, that the 'fuck*** cunts' have turned
their back on both themselves (as a rule they have at any rate) and the 'sodd*** cunts' who formerly
governed them, and it is now a party effectively composed of 'frigg*** cunts' that rules over
them.
23. I do not, myself, regard this as a change for
the better, but, then again, being an Irish citizen I am not British/English,
and neither did I vote. I would not vote
for anything pertaining to their inverted triangle of a civilization, since I
am beyond such a Heathen dispensation in what is even more than Christian, and
thus Catholic.
24. All I am tempted to do is to feel sorry, with
due qualifications, for the British electorate for being stuck with such a
parliament. But then, on deeper
reflection, that is what they deserve, isn't it? After all, they are more feminine than
masculine in the way they think and/or vote, so it would appear to be right for
them.
CYCLE
ELEVEN
1. Contrary to what I wrote
yesterday, it is debatable whether the British or, at any rate, English people
really think at all. For it seems to me
that they do anything they can to avoid thinking, praying, cogitating, etc., by dint
of their civilized allegiance to a parliament which is effectively feminine,
even with a numerical majority of members of the male sex. In actuality, most of those males will, as we
have shown, be feminized in one degree or another, and these days their numbers
are being swelled by an ever-growing number of women, who are probably more at
home in the 'Mother of Parliaments' than their nominally male counterparts.
2. Be that as it may, there can be no doubt
that in a country where the tongue governs the flesh, in typically
parliamentary or debating-chamber fashion, the resulting intellect will be less
masculine (and 'Martian' in its cosmic or solar-system parallel) than feminine,
since it is the nature of Parliamentarians to vigorously enter into verbal
debate, and the tongue is nothing if not feminine in its overall phenomenal
objectivity.
3. Thus it is or effectively becomes the 'brain
that wags the tongue' which characterizes the English sense of intellect,
rather than the 'brain that is made for cogitating with', this latter being
more Christian than Heathen and thus, by implication, more Irish than
English/British, a potentially subversive threat to a society whose political
system reflects the governance of phenomenal objectivity, in due feminine
fashion.
4. The 'Martian' brain is accordingly subordinated
to, if not effectively outlawed from contact with, the 'lunar' brain, as one
may call the 'brain that wags the tongue', and intellectuality is consequently
identified with speech rather than thought.
5. This is especially so of those whose preponderant
affiliation is with water or fire, whether as Conservatives/Puritans or as
Labourites/Dissenters, though even the fleshy 'fall guys' of a Liberal/Anglican
persuasion are not immune to its enticements, bearing in mind the extent to
which they are accustomed to deferring to a female hegemony.
6. But there is also a certain amount of
cynicism from 'down below', in the Liberal/Anglican 'footballing'
ranks, with regard to this watery intellect which typifies the parliamentary
norm of a civilization dominated by the feminine/subfeminine
elements of life, and accordingly a kind of generalized opposition exists to
verbal intellectuality as such.
7. On the one hand, this is of course
intelligible within the restricted parameters of the inverted triangle, since
it is what dominates it from a rugby-union/rugby-league vantage-point 'on
high', and is in direct conflict with, if not masculine intellectuality, then
certainly masculine instinctuality. But, on the other hand, these
Liberal/Anglican types are not that masculine themselves, since they relate to
a somewhat watery type of vegetation that I have succinctly, if rather crudely,
identified with 'cowshit'.
8. The 'cowpiss' of a
cold-blooded tongue and the 'cowpuss' of an emotional
tongue, the former symbolically dark blue and the latter red, may not be quite
to their taste, but it is at any rate intelligible to them within the Heathen
parameters of the civilization to which they pertain.
9. They may prefer fleshy 'cowshit'
to the feminine intellect, but they nevertheless continue to vote the latter
back into office - seemingly with reason - at the expense of their own
fleshiness.
10. They may be cynically dismissive of the
tongue-wagging of more patently feminine or feminized types 'up above' in the
watery and fiery reaches of the inverted triangle of protestant/parliamentary
solidarity, but they are less than generous towards the masculine intellect and
its 'paddy bullshit', feeling, as I guess they must, that it is largely
irrelevant to themselves, since effectively lying 'beyond the pale' in what
amounts to a different type of system/society from the one to which they are
habitually accustomed.
11. At least this is how I sometimes regard the
problem, although the frequency with which one hears the intellect or
intellectuality identified with lunacy, or of one's being a 'lune' in the event of preferring to use one's brain than
to, say, have sex or play football, suggests that little or nothing is known
about the 'Martian' brain by such people anyway, and that they only have a
rather limited and ethnically-conditioned notion of intellectuality in
consequence!
12. Certainly I do not feel grateful to anyone
who slags me off as a 'lune'
when I am effectively more 'Martian' in terms of the extent to which my intellect
is masculine and conditioned not by talk but by thought, more specifically the
philosophical cogitation that is my life's endeavour.
13. No, I resent being underestimated in such fashion
by people who, if not maliciously determined to underestimate one and perhaps
co-opt one to their system, are simply ignorant of the difference or, indeed,
the existence of any difference between the feminine and the masculine forms of
intellect, whether because they are too feminine themselves or just because
they are plain stupid ... I leave for others to decide.
14. Well, if I am not against the intellect it is
because I regard it from a masculine standpoint in properly vegetative terms,
not as one who is at cross-purposes with his gender in subjection to an
intellectuality that is predominantly feminine.
I rejoice in this masculine intellect, because it has served my pursuit
of spiritual liberation and led me to an unequivocal affirmation of meditative
truth. It may not be the ne plus ultra of
self-realization, but it can - and in my case demonstrably has - led to what is
such, and therein lies its true significance!
CYCLE
TWELVE
1. England is thus paradoxically a country in
which a majority of men are cynically suspicious towards the feminine intellect
while yet being unable or unwilling to embrace its masculine counterpart, a
country where the majority of men are either 'bent', in gentlemanly fashion,
towards the feminine tongue-wagging brain or, if comparatively 'straight',
inclined to reject intellectuality from a necessarily fleshy or vegetative
point-of-view.
2. England is not, and never has been, a
genuinely intellectual country but, on the contrary, a country opposed to the
masculine, or 'Martian', brain.
Even with changes brought about by computers and other such
technological inventions of a radically progressive significance,
3. Even its most characteristic literary genre,
the play, is effectively feminine in terms of the extent to which drama or
theatre is dependent upon speech, which is certainly to a greater extent than
upon action. Not for nothing is
4. It is the 'brain that wags the tongue',
rather than the cogitating brain, that most characterizes the dramatic mode of
literary production, and the English, not to mention their British offspring
in, for instance, Anglo-Irish guise, have shown themselves to be second-to-none
at it.
5. But when it comes to narrative fiction or to
philosophy, they are much less prominent overall, even though they have a
certain facility for poetry, a genre arguably closer, in elemental terms, to
fire than to either water or vegetation, and which is accordingly more
emotional, in its structured pulses, than intellectual or instinctual.
6. Yet 'sans genie et sans esprit',
as Nietzsche would say of the English, spirituality remains 'beyond the pale'
of English civilization, as does the Gael with his cultural flair for air.
7. Music is much less typical of the English,
as of the British in general, than of the Gaels, and even their sculpture
leaves something to be desired by masculine standards, since sculpture is of
course a 'vegetative' art form rather than either a 'watery' or a 'fiery' one,
like literature and painting respectively.
8. The British are
generally better painters than sculptors, though whether they could be regarded
as better painters than writers ... is perhaps a moot point.
9. Yet this is an interesting paradox, because
it pits fire against water, constitutional monarchy against parliamentary democracy,
and obliges one to choose one or the other, making for a distinction between
the Englishman's civilization and the Anglo-Irishman's, Anglo-Scotsman's, and
Anglo-Welshman's barbarous subversion of Gaelic culture via British
nationalism.
10. Why settle for one when you can have both,
identifying writing-over-painting with the Englishman and painting-over-writing
with his British counterpart, so that one does justice to both watery
civilization and fiery barbarism.
11. Which is not to say that there aren't English
painters or British writers, but, rather, that history gives us ample
encouragement to identify writing with English civilization and painting, by
contrast, with British barbarism, the latter an aspect of English imperialism
vis-à-vis the musical culture of the Gaels.
12. Thus a more vigorous painterly tradition, one
might suppose, for Ireland, Scotland, and Wales, in keeping with British
subversion of - in opposition to - Gaelic culture.
13. Painting becomes English art in 'the front line',
and it is there to remind the Gael who is boss!
14. But this is not to
say that, even with British imperialism,
15. On the contrary, England is primarily a
literary nation, albeit one that has a bias, through feminine intellectuality,
for drama over fiction and/or poetry, the latter of which will, when vigorously
metered, be comparatively more the literature, traditionally, of 'the front
line' where British imperialism vis-à-vis Gaelic culture is concerned.
16. The English masses may prefer fiction, but
drama and poetry rule the roost in virtually parliamentary fashion, the former
arguably more Tory and the latter, taking an increasingly free-verse form, more
Labourite; the one effectively affiliated with antichrist and the other with antispirit, i.e. that which is rather more
anti-philosophical than anti-fictional.
17. For only with drama and poetry is the tongue
unleashed, whether verbally (as with drama) or emotionally (as with poetry).
18. Fiction is too fleshy, despite its emotional
and verbal pretensions, to pass muster as a Protestant genre in hegemonic
Heathen opposition to the vegetative earth.
There is a suggestion of Anglo-Catholic, pseudo-Christian liberalism to
it which is all very well from a vegetative point-of-view, but insufficiently
feminine to rule the roost in parliamentary fashion.
19. Even when predominantly poetic or dramatic,
as the case may be, fiction is still too close to the masculine earth for
Protestant comfort, a sort of 'cowshit' that could
become entangled with the 'bullshit' of philosophical literature to the
detriment of so-called protestant/parliamentary solidarity and its inverted
triangle.
20. The fiction-writer is not trusted in England,
least of all these days, when it is almost mandatory to be a woman if one hopes
to secure patronage for novels or short stories that are less likely to subvert
the Heathen hegemony than defer to it.
21. The philosophical novelist is a Gaelic
outsider, and thus implicit if not explicit threat to English civilization, who
paves the way, in masculine vein, for the philosopher-gods beyond, whose
business it is to affirm entirely different values, in keeping with their
virtuously moral resolve, the resolve of supermen in the most cultural form of
literature conceivable, a literature of consummate 'bullgas'.
CYCLE
THIRTEEN
1. Curious how I refer to or utilize slang and even
what some would regard as indecent terminology when it suits me. But I do so, after all, to make a point, to
encapsulate a philosophical or moral position, to succinctly affirm a category
that may then be more immediately intelligible, rather than just to show off or
seek to scandalize.
2. I don't believe in slang or casual indecency
for its own sake, and I would not consider such concessions as I make to the
realm of indecently populist slang to be wilfully obscene.
3. Neither do I entirely approve of it,
however, since it tends towards a cynical dead-end (as in relation to the
notion of 'bums', who, in actuality, may well be the closest category of
humanity to the divine), but if I occasionally make use of the enemy's weapons
it is partly with intent to 'return the ticket', as John Cowper Powys would
say, to those who, through moral ignorance or malicious prejudice, imagine that
they or, more usually, oneself is one thing when, in point of fact, one is
really something else, and often enough something completely beyond their ken
or consideration.
4. How many people, for instance, would have
thought up the idea of 'cowpiss', never mind 'bullgas', as a way of encapsulating more succinctly, if
crudely, a given moral or philosophical category. Life is, to repeat, a gender struggle, in
which 'cunts' and 'pricks', not to mention 'jerks'
and 'bums', are constantly at odds or in conflict with one another, agreeing to
disagree when they cannot bring themselves to agree.
5. I have never sought, as a self-made
philosopher, to hide the truth from myself, nor to deny it. I consider such people base and immoral
because they are either literally female or effectively so, having been bent
away from their literal gender in 'gentlemanly' fashion.
6. A man who cannot call a spade a spade, a
'bent male' a 'cunt', is no man at all, but a
self-deceiving liar and moral hypocrite only good for spouting cant.
7. Such can be the case, and in England
actually is so, with a whole society, a civilization, which is so feminine in
its objective structures that it resents critical or blunt terminological
intrusions, and does what it can to either avoid or condemn them.
8. Obviously it doesn't want to 'cut its own
throat' by being honest or forthright in this manner, so it makes a point of
suppressing the issue or of pretending that it is of no moral consequence or
intellectual value.
9. The truth, of
course, is rather different, but then there are always plenty of people who,
through one degree or another of female perversity, will shy away from truth
and do what they can to prevent it from being aired.
10. The philosopher's duty, however, is to
proclaim truth in any and every manner that best illustrates and advances it,
so that people may come, through him, to think more logically and rationally
about life or, at any rate, to accept, in the absence of such an ability
themselves, that there is an alternative to the usual taboos or generalizations
or terms of common usage which it is as well to know about, and which certain
men have every right to, in view of their greater honesty and capacity for a
more comprehensive insight.
11. If there is to be significant world progress,
then the insights of these men, the 'philosopher-kings', will be instrumental
in effecting it. For all higher progress
is the result of leadership, not of democratic accountability or referenda or
socialism, but of leadership by exceptional men who pioneer new discoveries, in
whatever field.
12. Thus I like to think that such seemingly indecent
but, in actuality, concisely succinct terms as 'cowpuss',
'cowpiss', 'bullshit', and 'bullgas'
will help to clarify issues which could otherwise - and with me sometimes do -
get caught-up in overly technical jargon or complex logical procedures, to the
detriment of easier understanding.
13. I don't say that I write for others; for I
am, above all, a philosopher, and thus highly subjective. But I still believe that one should strive to
be as concise and distinct as possible, even at the expense, from time to time,
of 'good taste' or belle
lettres or grammatical propriety. Colourful language is simply one of a number
of useful stratagems for making or underlining a significant point.
14. Thus such words as 'cowpuss',
'cowpiss', 'bullshit', and 'bullgas'
have the advantage over more conservative terminology of waking one up to the
actuality of life as a gender struggle in which female and male parallels can
be adduced not merely in relation to men and women, or masculine and feminine,
but, more comprehensively, in relation to the Devil, or devils, and to God, or
gods, and thus diabolic (superfeminine-to-subfeminine)
and divine (submasculine-to-supermasculine).
15. We should come to understand how gender
operates not only on the phenomenal planes of Volume and Mass, but also on the noumenal planes of Time and Space. Then we will not make the indecent mistake of
reducing everything, in virtually American vein, to one plane, say, 'bullshit'
in relation to vegetation, but will come to realize that beyond this there is
also 'bullgas' in relation to air, whilst above and
behind it there are two female elemental parallels, viz. 'cowpiss'
in relation to water and 'cowpuss' in relation to
fire.
16. There is even such a thing, metaphor,
analogy, or whatever, as 'cowshit' in relation to
watery, or Anglican, vegetation, and 'bullpiss' in
relation to sensible, or re-born, water, as in connection with Catholic Marianism and Camogie, which are
really 'masculinized' forms of femininity, in keeping
with their pseudo-Heathen status at the base of a Christian, and hence
non-triangular, hierarchy.
17. In this respect, they contrast with
Anglicanism and Association Football, those 'feminized' forms of masculinity
whose watery vegetation invokes the analogy with 'cowshit',
and which are no-less pseudo-Christian, in Anglo-Catholic fashion, than Marianism and Camogie are
pseudo-Heathen.
18. But even pseudo-Christian phenomena are
morally preferable, in their compromised subjectivity, to overly Heathen
phenomena, like Puritanism/Rugby Union and Dissenterism/Rugby
League, where water and fire enter objectively into the overall phenomenal
framework.
19. Better the pseudo-Christian 'cowshit' than the anti-Christian 'cowpiss'
or the antispiritual 'cowpuss'. Better, from a Christian standpoint, the
watery man than the watery woman or the fiery woman (subfeminine).
20. But best of all, the airy man or, rather,
superman, whose 'bullgas' can be regarded as lying
beyond the 'bullshit' of the vegetative man, the natural man of a genuinely
Christian disposition who stands to the superman pretty much as Gaelic Football
to Hurling or, in religious terms, Christian nonconformism
to Christian transcendentalism.
CYCLE
FOURTEEN
1. Whether one should in fact contrive to evoke
parallels between sport and religion, as I have been doing, is a moot point,
bearing in mind the extent to which most sport, including football, has to do
with punishing the opposition for their mistakes.
2. Obviously, people do make a connection
between sport and religion, as in a secondary manner concerning possible ethnic
preconditions for a given sporting structure, but the real connection lies, it
seems to me, between sport and politics, since politics is also about punishing
the opposition, not about forgiving their sins in graceful manner.
3. Hence there would seem to be more cause for
equating games like Gaelic Football and Hurling, for example, with Fine Gael
and Fianna Fàil
respectively, than with, say, the Catholic Church in one or other of its moral
permutations, insofar as sport is less co-operative than competitive, and thus
somehow female, if not feminine, in its underlying constitution, a particle as
against a wavicle equivalence which both punishes and
is punishing to those who indulge in it.
4. How, then, can one avoid a political
parallel with sport, particularly in view of the greater applicability of war
to science, of sex to economics, and, last but hardly least, of dance to
religion.
5. Just as particles are more competitive than
co-operative, so war and sport are more competitive than co-operative, while
sex and dance, by contrast, will be more co-operative than competitive, bearing
in mind their wavicle bias.
6. This can, of course, be either objectively
or subjectively, depending on the type of particle and/or wavicle,
but that would have reference to the kind of divergence and/or convergence
rather than to the factor of competition or co-operation as such.
7. Doubtless the objective modes of divergence
and convergence will be more competitive than the subjective modes, while the
subjective modes of divergence and convergence will be more co-operative than
their objective counterparts.
8. Whether things are competitive or
co-operative, the underlining factor, or bottom line, is the ratio of particles
to wavicles, or vice versa.
9. Thus one has four options in both outer and
inner contexts, viz. a ratio of most particle to least wavicle,
a ratio of more (relative to most) particle to less (relative to least) wavicle, a ratio of less (relative to least) particle to
more (relative to most) wavicle, and a ratio of least
particle to most wavicle.
10. Thus from most to least competition via more
(relative to most) and less (relative to least) competition in relation to the particle,
but from least to most co-operation via less (relative to least) and more
(relative to most) co-operation in relation to the wavicle.
11. By and large, science is a context of most
competition and least co-operation, i.e. most particle
and least wavicle, like war, whereas politics is a
context of more (relative to most) competition and less (relative to least)
co-operation, i.e. more (relative to most) particle and less (relative to
least) wavicle, like sport.
12. Conversely, economics is by and large a
context of less (relative to least) competition and more (relative to most)
co-operation, i.e. less (relative to least) particle and more (relative to
most) wavicle, like sex, whereas religion is a
context of least competition and most co-operation,
i.e. least particle and most wavicle, like dance.
13. Obviously, where there is most competition
there will be most individualism.
Conversely, where there is most co-operation there will be most
collectivism, since wavicles constitute collectivities, being cohesive entities that are the
product of unity, or the joining together of the constituent parts of an
element.
14. Thus from the most extensive individualism of
science to the most intensive collectivism of religion (if we take each of
these disciplines in their objective and subjective extreme manifestations
respectively) via the more (relative to most) extensive individualism of
politics and the more (relative to most) intensive collectivism of economics.
15. Of course, individualism can be intensive and
collectivism extensive, but that would be rather more in connection with
subjective and objective forms of individualism and collectivism respectively,
than with their per se manifestations in, say, the scientific and religious
extremes.
16. The most genuine manifestation of science,
being noumenally objective, will always be
extensively individualistic in the metachemistry of
its fiery materialism, while the most genuine manifestation of religion, being noumenally subjective, will always be intensively
collectivistic in the metaphysics of its airy idealism.
17. Similarly, the most genuine manifestation of
politics, being phenomenally objective, will always be extensively
individualistic in the chemistry of its watery realism, while the most genuine
manifestation of economics, being phenomenally subjective, will always be
intensively collectivistic in the physics of its vegetative naturalism.
18. We descend, objectively, from the noumenally extensive individualism of fire to the
phenomenally extensive individualism of water, and ascend, subjectively, from
the phenomenally intensive collectivism of vegetation to the noumenally intensive collectivism of air.
19. Thus, more comprehensively, to devolve from
the most noumenally extensive individualism of
scientific materialism to the least noumenally
extensive individualism of religious materialism via the more (relative to
most) noumenally extensive individualism of political
materialism and the less (relative to least) noumenally
extensive individualism of economic materialism ... in relation to metachemical objectivity (fire).
20. Thus to devolve from the most phenomenally
extensive individualism of scientific realism to the least phenomenally
extensive individualism of religious realism via the more (relative to most)
phenomenally extensive individualism of political realism and the less
(relative to least) phenomenally extensive individualism of economic realism
... in relation to chemical objectivity (water).
21. Thus, by contrast, to evolve from the least
phenomenally intensive collectivism of scientific naturalism to the most
phenomenally intensive collectivism of religious naturalism via the less
(relative to least) phenomenally intensive collectivism of political naturalism
and the more (relative to most) phenomenally intensive collectivism of economic
naturalism ... in relation to physical subjectivity (vegetation).
22. Likewise to evolve from the least noumenally intensive collectivism of scientific idealism to
the most noumenally intensive collectivism of
religious idealism via the less (relative to least) noumenally
intensive collectivism of political idealism and the more (relative to most) noumenally intensive collectivism of economic idealism ...
in relation to metaphysical subjectivity (air).
23. What I have done in the above aphorisms is to
treat the particle aspect of objective elements and the wavicle
aspect of subjective elements as the principal criterion for assessing that
element's moral value in relation to either individualism (if competitive) or
collectivism (if co-operative).
24. Hence instead of metachemical
religion being evaluated in terms of the ratio of wavicle
to particle (most to least), it has been evaluated in relation to the
objectivity of the metachemical element (fire), and
therefore in terms of what is a least noumenally
extensive individualism by dint of having least particle and most wavicle.
25. Conversely, instead of metaphysical science
being evaluated in terms of the ratio of particle to wavicle
(most to least), it has been evaluated in relation to the subjectivity of the
metaphysical element (air), and therefore in terms of what is a least noumenally intensive collectivism by dint of having least wavicle and most particle.
CYCLE
FIFTEEN
1. If objectivity is extensive, it is extensive
in both outer and inner contexts, say 'once born' as well as
're-born', rather than being extensive in the one context and intensive
in the other.
2. Likewise, if subjectivity is intensive, it is
intensive in both outer and inner contexts, not just in the
're-born' context, for example, of male sensibility.
3. There is devolution, extensively, from outer
to inner modes of objectivity, and evolution, intensively, from outer to inner
modes of subjectivity. The former
implies a barbed divergence and/or convergence, while the latter implies a
curved divergence and/or convergence.
The one is akin to a dress (if noumenal) or to
a skirt (if phenomenal), while the other is akin to trousers (if phenomenal) or
to a zippersuit (if noumenal).
4. Dresses devolve extensively from centrifugal
(flared) to centripetal (tapered) via intermediate straightnesses
of both an outer (with flounce) and an inner (without flounce) type in noumenal objectivity, whereas zippersuits
evolve intensively from centrifugal (flared) to centripetal (tapered) via
intermediate straightnesses of both an outer (with
turn-ups) and an inner (without turn-ups) type in noumenal
subjectivity.
5. Similarly, skirts devolve extensively from centrifugal
(flared) to centripetal (tapered) via intermediate straightnesses
of both an outer (with flounce) and an inner (without flounce) type in
phenomenal objectivity, whereas trousers evolve intensively from centrifugal
(flared) to centripetal (tapered) via intermediate straightnesses
of both an outer (with turn-ups) and an inner (without turn-ups) type in
phenomenal subjectivity.
6. Hence, in gender terms, women are extensive
and men intensive: the former basically objective and the latter essentially
subjective.
7. It could also be said, with no small reason,
that, being extensive, women are more competitively individualistic than men,
whose subjective intensiveness, by contrast, tends towards co-operative
collectivism. There are greater degrees
of free will in the one context and of determinism in the other.
8. Let us now address the question of 'public'
and 'private' in relation to extensiveness and intensiveness. Since being public corresponds to what is
outer and being private to what is inner, as in sensuality and sensibility, we
cannot claim that the public is extensive and the private intensive.
9. Clearly, the public can be extensive or
intensive, depending on whether it corresponds to outer objectivity or to outer
subjectivity, while the private will likewise be either extensive (if
objective) or intensive (if subjective), both of course in relation to what is
inner.
10. Thus the fact of something's being public
does not automatically make it extensive and/or objective, any more than the
fact of a thing's being private makes it intensive and/or subjective.
11. What we can say, with categorical certitude,
is that that which, being objective, is extensive will always be competitive
and individualistic, whereas that which, being subjective, is intensive will
always be co-operative and collectivistic, irrespective of whether in relation
to the outer context of untransvaluated/once-born
publicity, so to speak, or to the inner context of transvaluated/re-born
privacy.
12. We can also distinguish between a primary
assessment of elements in relation to objective criteria and a secondary
assessment of them in relation to subjective criteria, the Primary having
effect to the ratio of particles to wavicles, and the
Secondary having effect to the ratio of wavicles to
particles.
13. Clearly, the primary elements, which are
objective, will be assessed on the basis of particle devolution, as from most
at the scientific end of the scale, so to speak, to least at the religious end
of it. Conversely, the secondary
elements, which are subjective, will be assessed on the basis of wavicle evolution, as from least at the scientific end of
the scale ... to most at its religious end.
14. Hence, in relation to space-time metachemistry, we may plot a devolution of photons and/or photinos (in sensuality and/or sensibility) from most
particle/least wavicle to least particle/most wavicle via more (relative to most) particle/less (relative
to least) wavicle and less (relative to least)
particle/more (relative to most) wavicle, as from
scientific to religious via political and economic modes of materialism.
15. Hence, in relation to volume-mass chemistry,
we may plot a devolution of electrons and/or electrinos
(conventional, Heathen) or positrons and/or positrinos
(radical, Christian) from most particle/least wavicle
to least particle/most wavicle via more (relative to
most) particle/less (relative to least) wavicle and
less (relative to least) particle/more (relative to most) wavicle,
as from scientific to religious via political and economic modes of realism.
16. Conversely, in relation to mass-volume
physics, we may plot an evolution of neutrons/neutrinos (conventional, Heathen)
and/or deuterons/deuterinos (radical, Christian) from
least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative
to most) wavicle/less (relative to least) particle,
as from scientific to religious via political and economic modes of naturalism.
17. Similarly, in relation to time-space
metaphysics, we may plot an evolution of protons and/or protinos
from least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative
to most) wavicle/less (relative to least) particle,
as from scientific to religious via political and economic modes of idealism.
18. Obviously, one could plot any of the above
axes in a contrary way to how I did, but that would be to undermine their
respective 'gender' integrities as objective (and particle-based) or subjective
(and wavicle-centred) entities.
19. In the final
analysis, objectivity is extensive because it is particle-dominated, whereas
subjectivity is intensive because of its wavicle
bias, the one rooted in a vacuum, the other centred in a plenum.
20. In fact, were it otherwise, we would not have
a devolutionary/evolutionary distinction between objectivity and subjectivity,
extensiveness and intensiveness.
21. Both space-time metachemistry
(fire) and volume-mass chemistry (water) devolve from most particle/least wavicle to least particle/most wavicle
via more (relative to most) particle/less (relative to least) wavicle and less (relative to least) particle/more
(relative to most) wavicle, as befitting their
primary elemental standings.
22. Both mass-volume physics (vegetation) and
time-space metaphysics (air) evolve from least wavicle/most
particle to most wavicle/least particle via less
(relative to least) wavicle/more (relative to most)
particle and more (relative to most) wavicle/less
(relative to least) particle, as befitting their secondary elemental standings.
23. Now this is true of
each of these elements in both outer and inner contexts, whether in connection
with untransvaluated/once-born options or with their transvaluated/re-born counterparts.
24. That which is objective, to repeat, is rooted
in a particle-dominated vacuum, while that which is subjective is centred in a wavicle-biased plenum.
25. The crucial difference is that in the outer
contexts, the objective elements will be more individualistic and the
subjective elements less collectivistic, by dint of the larger scale of the
atomic elements (compared to elementinos) and the
correlative greater degree to which the particle factor will predominate.
26. The most particle/least wavicle
sudivisions of photons and, say, electrons will have
a greater ratio of most-to-least than the most particle/least wavicle subdivisions of photinos
and electrinos, while, conversely, the least wavicle/most particle subdivisions of protons and, say,
neutrons will have a smaller ratio of least-to-most than the least wavicle/most particle subdivisions of protinos
and neutrinos.
CYCLE
SIXTEEN
1. Thus, in relation to the above contentions,
it is really the size of the atomic element that determines the ratio of
particle to wavicle, as well as its gender
predilection towards either objective (if female) or subjective (if male)
behaviour.
2. The objective
elements and elementinos, being extensive, will
always favour the particle at the expense of the wavicle,
whereas the subjective elements and elementinos,
being intensive, will favour the wavicle at the
expense of the particle.
3. It is this fact which renders the objective
elements/elementinos more suited to science and
politics, but the subjective elements/elementinos
more suited, by contrast, to economics and religion.
4. Fire is the per se of science
and water the per se of politics, whereas vegetation (earth) is the per
se of economics and air the per se of religion.
5. When you do not have a per se manifestation
of any given discipline, you have a 'bovaryization'
of it which is of subordinate status not only to its per
se manifestation, but to the per se manifestation of the discipline
to which it is elementally affiliated.
6. Thus each element, or axis of all the
elemental elementary positions, will have a per se discipline and three 'bovaryized' disciplines in both outer and inner contexts.
7. Metachemistry will
have a scientific per
se characterized by a most particle/least wavicle
ratio of elemental components in relation to photons and/or photinos,
but 'bovaryized' manifestations of politics,
economics, and religion.
8. Chemistry will have a political per se characterized
by a more (relative to most) particle/less (relative to least) wavicle ratio of elemental components in relation to
electrons and/or electrinos (conventional) or
positrons and/or positrinos (radical), but 'bovaryized' manifestations of science, economics, and
religion.
9. Physics will have an economic per se characterized
by a more (relative to most) wavicle/less (relative
to least) particle ratio of elemental components in relation to neutrons and/or
neutrinos (conventional) or deuterons and/or deuterinos
(radical), but 'bovaryized' manifestations of
science, politics, and religion.
10. Metaphysics will have a religious per se characterized
by a most wavicle/least particle ratio of elemental
components in relation to protons and/or protinos,
but 'bovaryized' manifestations of science, politics,
and economics.
11. Since science is in its
per se
manifestation only in metachemistry, it is 'once bovaryized' in chemistry, 'twice bovaryized'
in physics, and 'thrice bovaryized' in metaphysics.
12. Since politics is in
its per se manifestation only in chemistry, it is 'once bovaryized'
in metachemistry, 'twice bovaryized'
in metaphysics, and 'thrice bovaryized' in physics.
13. Since economics is in its
per se
manifestation only in physics, it is 'once bovaryized'
in metaphysics, 'twice bovaryized' in metachemistry, and 'thrice bovaryized'
in chemistry.
14. Since religion is in its
per se
manifestation only in metaphysics, it is 'once bovaryized'
in physics, 'twice bovaryized' in chemistry, and
'thrice bovaryized' in metachemistry.
15. Put in similar, if blunter terms, this means
that compared to metachemical science, chemical
science is second-rate, physical science third-rate and metaphysical science
fourth-rate.
16. Compared to chemical politics, metachemical politics is second-rate, metaphysical politics
third-rate, and physical politics fourth-rate.
17. Compared to physical economics, metaphysical
economics is second-rate, metachemical economics
third-rate, and chemical economics fourth-rate.
18. Compared to metaphysical religion, physical
religion is second-rate, chemical religion third-rate, and metachemical
religion fourth-rate.
19. Thus from the metachemically
extensive space-time objective per se of science to the 'ultimate bovaryization' of science in relation to metaphysically
intensive time-space subjectivity via the 'intermediate bovaryizations'
... of a chemically extensive volume-mass objectivity and a physically
intensive mass-volume subjectivity.
20. Thus from the chemically extensive
volume-mass objective per se of politics to the 'ultimate bovaryization'
of politics in relation to physically intensive mass-volume subjectivity via
the 'intermediate bovaryizations' ... of a metachemically extensive space-time objectivity and a
metaphysically intensive time-space subjectivity.
21. Thus from the physically intensive
mass-volume subjective per se of economics to the 'ultimate bovaryization'
of economics in relation to chemically extensive volume-mass objectivity via
the 'intermediate bovaryizations' ... of a
metaphysically intensive time-space subjectivity and a metachemically
extensive space-time objectivity.
22. Thus from the metaphysically intensive
time-space subjective per se of religion to the 'ultimate bovaryization'
of religion in relation to metachemically extensive
space-time objectivity via the 'intermediate bovaryizations'
... of a physically intensive mass-volume subjectivity and a chemically
extensive volume-mass objectivity.
23. The tendency to evaluate objective elements
subjectively and, conversely, subjective ones objectively, in terms of a
contrary order of elemental ratios, is probably due, in no small measure, to
one's gender: females tending towards an objective bias in this matter and
males, by contrast, towards a subjective one.
24. Hence, instead of evaluating objective
elements from a particle-based devolutionary perspective, males would be more
inclined, I feel, to evaluate them from their own subjective bias towards the wavicle, deeming metachemical
religion, for example, to reflect most wavicle/least
particle rather than, as is objectively the case, least particle/most wavicle.
25. Conversely, females would be more inclined,
from their objective point of view, to evaluate physical religion, say, in
terms of least particle/most wavicle rather than in
the subjectively more accurate manner of most wavicle/least
particle.
26. Thus while males are more likely to have an optimistic,
if not inflated, view of the objective elements, the innate objectivity of the
female will lead her to take a pessimistic, if not deflated, view of the
subjective elements. The former are
likely to hype-up or exaggerate the positive aspect of what are fundamentally
negative elements, while the latter will incline to be cynically dismissive of
the positive aspect of positive elements from a negative point of view.
27. The net result is that males, whether divine
or masculine, deceive themselves as to the true worth of, say, love or pride in
relation to beauty and strength, while females, whether diabolic or feminine,
continue to undervalue the true worth of joy or pleasure in relation to truth
and knowledge. Each sex effectively
approaches the elements from their own standpoint, as dupes and cynics
respectively, and the biggest losers, at the end of the day, are males.
28. For it is worse, as a male, to exaggerate the
importance of the Devil, and thereby deprive oneself of God, than to undervalue
the significance of God, and thereby still have the benefits, as a female, of
the Devil.
29. In actuality, metachemical religion is fundamentally least particle/most wavicle, not most wavicle/least
particle, and therefore something that remains on the opposite side of the
gender fence from that which, being metaphysical, is most wavicle/least
particle.
30. The pursuit of love through beauty is a
fourth-rate religion compared to the pursuit of joy through truth. You may, as a male, be able to twist it around
to a degree, so that there is more love than beauty, more wavicle
than particle or, rather, most wavicle/least particle
as opposed to least particle/most wavicle, but it is
doubtful that the female with whom you have romantic associations will be either
able or feel inclined to follow suit.
31. She, remember, is the beauty, not you, and
consequently she has less incentive to develop love in
relation to you than you have in relation to her. Her love will largely be in response to
yours, not a love of your (dubious) beauty as such. She will be effectively
loving your love of her, while reserving her direct love, so to speak,
for the child to which she aspires as a female.
CYCLE
SEVENTEEN
1. By and large, that which is particle-based,
and therefore objective, is negative, whereas that which is wavicle-centred,
and therefore subjective, is positive.
Negativity devolves in due extensive fashion, whereas positivity evolves intensively within the wavicle.
2. Obviously there are degrees of negativity and
positivity within any given element, since all
elements are a combination of particle and wavicle
factors, even though some elements will favour the negative and others the
positive.
3. There can be no doubt that the space-time metachemistry of photons/photinos
will favour, in its noumenal objectivity, the
negative, or particle, component, as it devolves from most particles/least wavicles to least particles/most wavicles
via more (relative to most) particles/less (relative to least) wavicles and less (relative to least) particles/more
(relative to most) wavicles.
4. The positive, or wavicle,
component will be of secondary significance here, although as one crosses the
threshold, so to speak, from more (relative to most) particles/less (relative
to least) wavicles to less (relative to least)
particles/more (relative to most) wavicles ... the
secondary element will tend to prevail over the primary one, making for more positivity overall.
But it will remain an objective positivity in
which the wavicle component is a secondary element.
5. In the case of the protons/protinos of time-space metaphysics, however, there will be
a favouring, through noumenal subjectivity, of the
positive, or wavicle, component of the element and/or
elementino, as it evolves from least wavicles/most particles to most wavicles/least
particles via less (relative to least) wavicles/more
(relative to most) particles and more (relative to most) wavicles/less
(relative to least) particles.
6. The negative, or particle, component will be
of secondary significance here, although before we cross the threshold from
less (relative to least) wavicles/more (relative to
most) particles to more (relative to most) wavicles/less
(relative to least) particles ... the secondary element will tend to prevail
over the primary one, making for more negativity overall. But it will be a subjective negativity in
which the particle component is a secondary element.
7. Now what applies to the noumenal
manifestations of objectivity and subjectivity ... applies just as much to
their phenomenal counterparts 'down below', the particle being primary and the wavicle secondary in the case of volume-mass chemistry, but
the particle being secondary and the wavicle primary
in the case of mass-volume physics.
8. Things devolve, in phenomenal objectivity,
from most negativity to least negativity via more (relative to most) and less
(relative to least) negativity in primary terms, and from least positivity to most positivity via
less (relative to least) and more (relative to most) positivity
in secondary terms.
9. Conversely, things evolve, in phenomenal
subjectivity, from least positivity to most positivity via less (relative to least) and more (relative
to most) positivity in primary terms, and from most
negativity to least negativity via more (relative to most) and less (relative
to least) negativity in secondary terms.
10. If this were not so, how could the one axis
devolve and the other axis evolve? The
existence of a secondary factor does little, it would
seem, to modify the basic devolutionary or evolutionary predilections of the
primary element to which it is affiliated.
11. Nor can we claim that the secondary element
evolves where the primary one devolves or, conversely, devolves where the
primary one evolves, since objectivity remains extensive and subjectivity
intensive. A wavicle
can only evolve when it is the primary element, not otherwise, just as
devolution of the particle is premised upon its having a primary status in
relation to objectivity.
12. Nevertheless, the secondary component of an
objective element will condition it towards positivity
when wavicles preponderate, which we then identify
with a secondary order of positivity.
13. Conversely, the secondary component of a
subjective element will condition it towards negativity when particles
predominate, and we have what I have termed a secondary order of negativity.
14. Space-time metachemistry
and volume-mass chemistry, being objective elements overall, will only have a
secondary order of positivity, whereas mass-volume
physics and time-space metaphysics, being subjective elements overall, will
only have a secondary order of negativity.
15. Negativity will tend to predominate over positivity in the case of the objective elements, whereas positivity will preponderate over negativity in the case of
the subjective elements.
16. Hence, when we then go on (as in previous
texts) to divide each element into impersonal and personal, or primal/sensual
in the outer context and supreme/sensible in the inner one, and do so,
moreover, on the basis of a particle/wavicle
dichotomy between particle predominance in elemental and molecular subdivisions
on the one hand, and wavicle preponderance in
molecular and elemental subdivisions on the other hand, we find that its
impersonal aspect will have more negativity than positivity,
whether in primary or secondary terms, and its personal aspect more positivity than negativity, again whether in primary or
secondary terms.
17. From the impersonal negativity of science and
politics to the personal positivity of economics and
religion, on whatever axis in both outer (untransvaluated/once-born)
and inner (transvaluated/re-born) terms, as from
elemental/molecular particle predominance to molecular/elemental wavicle preponderance.
CYCLE
EIGHTEEN
1. Since positivity is secondary in the objective elements,
economics and religion will be secondary disciplines there, compared to the
primary standings of science and politics.
2. Since negativity is
secondary in the subjective elements, science and politics will be secondary
disciplines there, compared to the primary standings of economics and religion.
3. The predominance of
negativity over positivity in the objective elements
extends from science to politics in primary terms, whereas the predominance of
negativity over positivity in the subjective elements
extends from science to politics in secondary terms.
4. The preponderance
of positivity over negativity in the subjective
elements extends from economics to religion in primary terms, whereas the
preponderance of positivity over negativity in the
objective elements extends from economics to religion in secondary terms.
5. Hence objective elements have a primary
individualism/competitiveness and a secondary collectivism/co-operativeness, while subjective elements have a primary
collectivism/co-operativeness and a secondary
individualism/competitiveness.
6. The secondary individualism/competitiveness
of subjective elements exists as a kind of shadow to the primary
individualism/competitiveness of objective elements: noumenal
subjectivity to noumenal objectivity in Time and
Space; phenomenal subjectivity to phenomenal objectivity in Mass and Volume.
7. The secondary collectivism/co-operativeness of objective elements exists as a kind of
shadow to the primary collectivism/co-operativeness
of subjective elements: phenomenal objectivity to phenomenal subjectivity in
Mass and Volume; noumenal objectivity to noumenal subjectivity in Time and Space.
8. Because the particle is primary and the wavicle secondary in objective elements, a 'primary
element' is one in which the particle predominates over the wavicle
in due extensive fashion.
9. Because the wavicle
is primary and the particle secondary in subjective elements, a 'secondary
element' is one in which the wavicle preponderates
over the particle in due intensive vein.
10. Both vegetation and air are secondary
elements, in contrast to fire and water.
11. Thus, in basic atomic terms, both
neutrons/neutrinos (and/or deuterons/deuterinos) and
protons/protinos are secondary elements/elementinos, in contrast to photons/photinos
and electrons/electrinos (and/or positrons/positrinos).
12. Males are likewise a secondary sex in
contrast to females, whether in terms of masculine vis-à-vis feminine on the
phenomenal planes of Volume and Mass, or in terms of divine vis-à-vis diabolic
(sub-masculine-to-supermasculine vis-à-vis superfeminine-to-subfeminine), on the noumenal
planes of Time and Space.
13. The secondary has this advantage over the
primary: it is capable of evolving, through subjective intensiveness.
14. Morally speaking, the secondary element is
alone capable of morality in relation to subjective intensiveness, whether
viciously (in the phenomenal) or virtuously (in the noumenal),
in both outer and inner contexts.
15. The primary element
remains implacably immoral in relation to its objective extensiveness, whether
viciously (in the noumenal) or virtuously (in the
phenomenal), in both outer and inner contexts.
16. That which is immoral, being objective, is
unnatural/unconscious, and hence individual/competitive.
17. That which is moral, being subjective, is
natural/conscious, and hence collective/co-operative.
18. Just as unconsciousness stems from an
unnatural precondition, so competitiveness requires an individualistic
precondition.
19. Just as consciousness stems from a natural
precondition, so co-operation requires a collectivistic precondition.
20. Competitiveness, which is chiefly characterized
by unconsciousness, is rooted in the free will of individualistic unnaturalism.
21. Co-operation, which is chiefly characterized
by consciousness, is centred in the determinism of collectivistic naturalism.
22. An objective, or free, society will grant
priority to individualistic competitiveness, and hence to unnatural/unconscious
predilections, in due female fashion.
23. A subjective, or bound, society will grant
priority to collectivistic co-operativeness, and
hence to natural/conscious predilections in due male vein.
24. The baser, or more noumenally objective the society, the more will
super-unnatural/super-unconscious and/or sub-unnatural/sub-unconscious
predilections prevail over unnatural/unconscious ones in due materialistic
fashion.
25. The nobler, or more noumenally subjective the society, the more will subnatural/subconscious and/or supernatural/superconscious predilections prevail over natural/conscious
ones in due idealistic vein.
26. All societies are a combination, in different
degrees, of various elements, but most societies reflect the predominance
and/or preponderance of one elemental predilection over another.
27. Some societies are predominantly
characterized by the metachemical materialism (fire)
of space-time objectivity, and accordingly more given to a scientific hegemony
in which distinctions between 'damnation' and 'salvation' become paramount.
28. Some societies are predominantly
characterized by the chemical realism (water) of volume-mass objectivity, and
accordingly more given to a political hegemony in which distinctions between
'left' (opposition) and 'right' (governance) become paramount.
29. Some societies are preponderantly
characterized by the physical naturalism (vegetation) of mass-volume
subjectivity, and accordingly more given to an economic hegemony in which
distinctions between 'poor' and 'rich' become paramount.
30. Some societies are preponderantly
characterized by the metaphysical idealism (air) of time-space subjectivity,
and accordingly more given to a religious hegemony, in which distinctions
between 'curses' and 'blesses' become paramount.
31. 'Damnation' and 'salvation' have intimate
connections with the soul, and thus with metachemical
(emotional) fulfilment, or its denial, through fame.
32. 'Left' and 'right' have intimate connections
with the id, and thus with chemical (instinctual) fulfilment, or its denial,
through power.
33. 'Rich' and 'poor' have intimate connections
with the mind, and thus with physical (intellectual) fulfilment, or its denial,
through wealth.
34. 'Blesses' and 'curses' have intimate
connections with the spirit, and thus with metaphysical (spiritual) fulfilment,
or its denial, through glory.
35. Each of these pursuits, whether evil in
connection with the soul, good in connection with the id, foolish in connection
with the mind, or wise in connection with the spirit, can become so
characteristic of a given type of society ... that they will condition the
terms by which each of the other disciplines is perceived.
36. Hence a metachemical
society, with a scientific hegemony, will tend to project notions of damnation
and salvation in relation to fame upon its 'bovaryized'
disciplines, viz. politics, economics, and religion.
37. Hence a chemical society, with a political
hegemony, will tend to project notions of left and right in relation to power
upon its 'bovaryized' disciplines, viz. science,
economics, and religion.
38. Hence a physical society, with an economic
hegemony, will tend to project notions of rich and poor in relation to wealth
upon its 'bovaryized' disciplines, viz. science,
politics, and religion.
39. Hence a metaphysical society, with a
religious hegemony, will tend to project notions of blessings and cursings in relation to glory upon its 'bovaryized'
disciplines, viz. science, politics, and economics.
40. Be that as it may, the Devil saves the soul
from Hell, God blesses the spirit on its way to Heaven, woman governs the id in
Purgatory, and man bends his mind to the pursuit of wealth on Earth.
CYCLE
NINETEEN
1. To distinguish the negative Devil of
elemental/molecular particles from the positive Devil of molecular/elemental wavicles in relation to the metachemical
evil of space-time objectivity: the one primary and the other secondary.
2. To distinguish the negative woman of
elemental/molecular particles from the positive woman of molecular/elemental wavicles in relation to the chemical goodness of
volume-mass objectivity: the one primary and the other secondary.
3. To distinguish the negative man of
elemental/molecular particles from the positive man of molecular/elemental wavicles in relation to the physical folly of mass-volume
subjectivity: the one secondary and the other primary.
4. To distinguish the negative God of
elemental/molecular particles from the positive God of molecular/elemental wavicles in relation to the metaphysical wisdom of
time-space subjectivity: the one secondary and the other primary.
5. Damnation for the soul of photon/photino objectivity is to suffer the predominance of
elemental and/or molecular particles in scientific and/or political metachemistry, and damnation is a negative - and primary -
mode of evil.
6. Salvation for the soul of photon/photino objectivity is to achieve the preponderance of
molecular and/or elemental wavicles in economic
and/or religious metachemistry, and salvation is a
positive - and secondary - mode of evil.
7. Left-wing failure (opposition) for the id of
electron/electrino objectivity is to suffer the
predominance of elemental and/or molecular particles in scientific and/or
political chemistry, and failure is a negative - and primary - mode of good.
8. Right-wing success (governance) for the id
of electron/electrino objectivity is to achieve the
preponderance of elemental and/or molecular wavicles
in economic and/or religious chemistry, and success is a positive - and
secondary - mode of good.
9. Poverty for the mind of neutron/neutrino
subjectivity is to suffer the predominance of elemental and/or molecular
particles in scientific and/or political physics, and poverty is a negative -
and secondary - mode of folly.
10. Riches for the mind of neutron/neutrino
subjectivity is to achieve the preponderance of molecular
and/or elemental wavicles in economic and/or
religious physics, and riches is a positive - and primary - mode of folly.
11. Cursedness for the spirit of proton/protino subjectivity is to suffer the predominance of
elemental and/or molecular particles in scientific and/or political
metaphysics, and cursedness is a negative - and secondary - mode of wisdom.
12. Blessedness for the spirit of proton/protino subjectivity is to achieve the preponderance of
molecular and/or elemental wavicles in economic
and/or religious metaphysics, and blessedness is a positive - and primary -
mode of wisdom.
13. One can only be damned or saved in relation
to the space-time objectivity of metachemical
materialism.
14. One can only be left or right in relation to
the volume-mass objectivity of chemical realism.
15. One can only be poor or rich in relation to
the mass-volume subjectivity of physical naturalism.
16. One can only be cursed or blessed in relation
to the time-space subjectivity of metaphysical idealism.
17. 'Damnation' and 'salvation' exist in
connection with doing, which is the behavioural pattern one would most
associate with noumenal objectivity, and hence fire.
18. 'Left' and 'right' exist in connection with
giving, which is the behavioural pattern one would most associate with
phenomenal objectivity, and hence water.
19. 'Poor' and 'rich' exist in connection with
taking, which is the behavioural pattern one would most associate with
phenomenal subjectivity, and hence vegetation.
20. 'Cursedness' and 'blessedness' exist in
connection with being, which is the behavioural pattern one would most
associate with noumenal subjectivity, and hence air.
21. Damned or saved by doing, whether through
ugliness/hatred (damned) or beauty/love (saved), the one a primary and the
other a secondary order of metachemical evil.
22. Left or right by giving, whether through
weakness/humility (left) or strength/pride (right), the one a primary and the
other a secondary order of chemical good.
23. Poor or rich by taking, whether through
ignorance/pain (poor) or knowledge/pleasure (rich), the one a secondary and the
other a primary order of physical folly.
24. Cursed or blessed by being, whether through falsehood/woe
(cursed) or truth/joy (blessed), the one a secondary and the other a primary
order of metaphysical wisdom.
25. The notion of 'God saving' is one of those
paradoxical contradictions so dear to the British, whereby the Devil is
mistaken for God and deferred to accordingly.
26. In many respects,
the British/Irish dichotomy is one between the Devil and God, which is why the
British are prone to the usage of 'God save', while the Irish prefer the usage
of 'God bless'.
27. Americans are more usually prone to 'God
damn', which is revelatory of the extent to which America identifies, through
ugliness/hatred, with negative Devility in due
scientific and/or political terms, preferring the primary evil of metachemical damnation to the secondary evil of metachemical salvation.
28. In a way, there is
no country more basic, if not base, than America, since materialism is its
principal 'ism', despite the masculine concessions to vegetative naturalism
which typify its brand of republicanism.
29. Such a vegetative masculinity, more foolish
than evil, is compromised by materialism and accordingly twisted back and away
from the possibility of idealism towards space-time metachemistry,
wherein the Devil of noumenal objectivity has her
throne.
30. Such a Devil is symbolized not only by the
stars on the American flag, the stars silver and the background dark-blue (as
befitting a spatial sky) but, more concretely, by the Statue of Liberty, which
America received from France.
31. In the Statue of Liberty's holding aloft the
torch of freedom, there is symbolized the cosmic primacy, in superfeminine evil, of metachemical
materialism, the hegemony of stellar dominion over the world, though, most
especially, over the solar 'fall guy' of submasculine
wisdom.
32. Such a country as
33. Fundamentally,
34. Film is America's cultural fire, the
barbarous art form of the 'American Dream' turned nightmare, as and when
spectacle replaces substance due to a lack of credibility.
CYCLE
TWENTY
1. Just as there are four elements, viz. fire,
water, vegetation (earth), and air, so there are four general racial divisions on
the planet, viz. red, white, black, and yellow, traditionally corresponding to
the American
2. There are also, I believe, four afterlife Beyonds germane to each of these elemental/racial
divisions, viz. Beyonds of fiery emotionality, watery
instinctuality, vegetative intellectuality, and airy
spirituality, the first Afterlife corresponding to funeral pyres and/or
cremation of the Dead; the second and third Afterlives corresponding to
visionary and verbally-conditioned forms of cerebral contemplation; and the
fourth Afterlife corresponding to ethereal transcendence.
3. Briefly, the fiery Afterlife corresponds to
Hell, the watery Afterlife to Purgatory, the vegetative Afterlife to Earth, and
the airy Afterlife to Heaven. The first
is diabolic, the second feminine; the third is masculine, the fourth divine.
4. In general terms, I would argue that the red
man is culturally more prone to the fiery Afterlife than to any other, that the
white man is culturally more prone to the watery Afterlife, the black man to
the vegetative Afterlife, and the yellow man to the airy Afterlife.
5. The European West,
under Christianity, has traditionally placed more emphasis on the watery and/or
vegetative types of Afterlife than on either fiery or airy kinds of afterlife
experience.
6. The watery
Afterlife, characterized by monolithic visionary experience, is effectively
Marian and hence pseudo-Heathen (humanist).
7. The vegetative
Afterlife, characterized by verbally-conditioned imagery, is effectively Christic and hence properly Christian (nonconformist).
8. In culturally
technological terms, one could argue that television is a watery parallel to
the feminine, or Marian, Afterlife, whereas computing is a vegetative parallel
to the masculine, or Christic, Afterlife.
9. This is because
television is largely visionary, since based around images, whereas the imagery
of computers is largely based on verbal concepts. There is therefore a kind of feminine/masculine
distinction between televisions and computers.
10. Most Christians, being habituated to
phenomenal criteria in Volume and Mass, would have experienced one or other of
the contemplative forms of afterlife experience traditionally, and thus have effectively
seen Mary or Jesus 'face to face', so to speak, in the grave.
11. Comparatively few Christians or, at any rate,
Western people would have experienced either the fiery afterlife of Hell or the
airy afterlife of Heaven, since Hell and Heaven pertain to noumenal
criteria, not to the phenomenal criteria to which Christianity, centred in
Christ, relatively defers in due purgatorial (if humanist) or earthly (if
nonconformist) manner.
12. The notion of
ancestral spirits is much more germane to the
13. Conversely, the West's avoidance or neglect of
transcendental meditation and insistence, instead, upon verbally-conditioned
prayer ... has kept most people pegged down to the phenomenal planes, and thus
to the likelihood of a contemplative Afterlife in the grave.
14. If one cannot consciously make it out of the
body at death as spirit, one will simply remain welled-up in the body at either
instinctual or intellectual removes from the possibility of true spirituality.
15. Christ Himself would not have 'arisen from
the tomb on the Third Day' after having died and been buried. You either arise on the threshold of death
and make it out into the air as spirit or succumb to phenomenal selfhood in one
or other forms of inner contemplation, which is then more fully experienced,
barring cremation, in the grave. Thus if
Christ arose, it would have been long before they buried Him, not three days
later!
16. My own feeling about Christ is that, being
more partial to 'the word' than to the breath, He would have been less likely
to achieve spiritual liberation from the phenomenal plane than to remain in
cerebral identification with it, and thus succumb to a contemplative Afterlife
in the tomb: the sort of prospect with which the majority of Christian males
identify when they look forward to seeing Christ 'face to face' in the
Afterlife, i.e. to experiencing verbally-conditioned inner light for
themselves.
17. No, Christ gives one no grounds for any great
optimism that He became a ghost at death, particularly in view of the woeful
absence of true spiritual instruction from Him with regard, for example, to
transcendental meditation and the necessity, in consequence, of regular and
sustained periods of conscious breathing exercises.
18. It is precisely because of His intellectual
commitment to 'the word', to His teachings, that Christ is remembered and
honoured by Christians, who likewise 'fight shy' of true spirituality in
relation to the breath.
19. Neither are they
given any encouragement by the Pope to meditate instead of to pray.
20. Christianity remains a phenomenal and
therefore lower-class religion that bogs down in Volume and Mass to the
detriment, if not exclusion, of Time and Space.
People can pray, because praying is intellectual or, at any rate, a
religious mode of cogitation, but meditation would be buddhistically
'beyond the pale' and somewhat atheistic in its indifference to, if not
rejection of, the sort of Cosmos-based primitive Godhead more usually
associated with the notion of 'Creator'.
21. Thus the Church, beholden to Biblical
convention, will grant transcendental meditation scant approval, preferring to
keep people enslaved to the false divinity of 'the Creator' than to encourage
their liberation, beyond Christ, through true divinity.
22. The Church is stuck with Christ and His
Father-oriented fundamentalism, beholden to 'the word' which twists
spirituality, to the limited extent that it recognizes any, back and away from
the air towards the fire, making a pact with the Devil its cornerstone and
guarantor of institutional survival.
23. Even the cassocks so beloved by the clergy
are patently a reflection of the extent to which the Church remains rooted in
space-time metachemistry, the noumenal
objectivity of which, directly diverging and/or converging, is therein
symbolized in dress-like fashion.
24. The water of Western civilization defers,
through Christ, to the fire of the Middle-Eastern barbarism from which it
sprang, and the Mid-Eastern barbarism of the Old Testament was itself derived,
in no small part, from the Eastern barbarism of Hindu precedence, wherein the
Cosmos was more blatantly worshipped and even aspired towards, with stellar
dominion over the solar realm accepted at a grosser level than even the Jews
were prepared to countenance, come the Davidian
reformation of Mosaic fundamentalism.
25. Yet the Far East was to develop Buddhist
airiness in contrast to Hindu fieriness, and went on to cultivate the true
spirituality which made the achievement of ancestral spirits so much more
characteristic of its Afterlife than of the West's or, for that matter, the Ayran East's.
26. Doubtless, environment as a product of
climate was, and still is, a major contributory factor in the development of
one elemental bias, religion, or Afterlife rather than another. People are not necessarily to blame for their
various conditions, which is why the compassionate toleration of differences
remains of crucial significance.
CYCLE
TWENTY-ONE
1. If the nineteenth century could be said to
have reflected a North/South axis, as between Europe and Africa, then the
twentieth century took the concept of an East/West axis to heart, not simply in
terms of, say, Asia vis-à-vis America but, more comprehensively, in terms of
Asia vis-à-vis Western civilization in general.
2. We think rather more in terms of East and
West than of North and South, but, in actuality, the age is far from being one
in which their elemental equivalents, air and fire, are the principal elements,
with water and vegetation of a comparatively subordinate status.
3. Western democracy is a distinctly phenomenal
ideology in its worldly relativity, not a noumenal
one, and consequently water and vegetation are the prevailing elements, with
4. Fire and air are less characteristic of
Western civilization, with its feminine/masculine distinction between watery
bureaucracy (parliamentarianism) and vegetative democracy (republicanism).
5. The lower class
elements rule the age, and it could be said that 'the meek' have accordingly
'inherited the earth'.
6. Of course, this is not true of the whole
earth, since there are still examples of autocracy and, for want of a better
word, theocracy even now, not least of all in so-called Third World countries
and in some traditionally Second World ones, like Russia. It is doubtful that all of the earth could be
brought to an ideology which is demonstrably lower class (and, for that matter,
lower case) in its volume/mass phenomenality; for, at
the end of the day, fire and air, loosely corresponding to the Devil and God,
are still factors to be reckoned with, and there is no reason why either of
them should necessarily wish to 'sell out' to water or vegetation, and
accordingly make the earth 'safe' for the 'little people' down below for ever
more.
7. Even on a racial basis, it is hardly likely
that Reds and Yellows will opt to become or change places with Whites and
Blacks respectively, quite apart from cultural or ideological factors. The world is a more complex place than some
people would have us believe, and we underestimate this at our peril!
8. Hence when hard-line democrats seek to
democratize the entire world, the whole earth, they are being as meddlesome and
unreasonable as those committed Christians who would like to reduce the planet
to Christianity, riding roughshod, with crusader-like zeal, over Hinduism,
Buddhism, Judaism, and Mohammedanism, as if such religions didn't matter or
were somehow inferior to 'the true religion' which some Christians foolishly
imagine Christianity to be!
9. Meddling where one doesn't belong is not
only insulting to those who are meddled with in this way; it is
counter-productive and apt to backfire on one, reducing one's own self-esteem
in proportion.
10. Were democracy to triumph over the whole
world, it would be as monstrously incredible as if Christianity had just done
so. The world cannot be reduced to black
and white, neither racially or on any other basis. Its comprehensiveness requires a
correspondingly comprehensive approach.
11. Liberal democracy is not the consummation of
history. Rather, religion of a
non-theistic persuasion is, a sort of personal
transcendentalism in which people turn inwards and away from all worshipful
deference to Creators or Fathers or cosmic First Movers, in the interests of
self-realization.
12. The 'love of God' theism is simply the
fundamentalism that lies barbarously behind and/or contrary to all
civilization, nature, culture, in what is the most basic and primitive approach
to religion, a religion that, being more barbarous than cultural, lives in the
shadow of science, and is no more than a propagator of superstitious delusion.
13. We need to get clear of this pseudo-religion,
though not of religion itself, since religion is one of those disciplines that,
like science, politics, and economics, can be constantly renewed to suit the
changing times and in response, more particularly, to the development of fresh
insights.
14. There is a big difference between burying an
old religion and burying religion altogether, and only
a devil would want to do the latter.
15. But then there are devils who cling to
pseudo-religion, with its Creator-based primitivity,
and fob the Devil off as God, so that what is genuinely divine remains 'beyond
the pale', and more likely to be regarded as evil or devilish in consequence!
16. This is not only a West/East thing, a sort of
barbarous/cultural division, but also fundamentally a gender problem, with
females more given, as a rule, to a divine view of themselves than to the
contrary, so that their delusional criteria are likely to - and in the West
actually do - subvert the truth, or what, at any rate, would be factually
nearer the mark.
17. Thus the wand-brandishing fairy at the top of
the Christmas tree 'cuts it' as God or as the symbol of angelic divinity, as,
needless to say, does the Statue of Liberty, the Columbia Broadcasting Pictures
icon, and a host of other cultural manifestations of superfeminine
primacy, not excepting the paradoxical concept of the Risen Virgin, complete
with stars behind Her head, Who rules the cosmic roost and can only be
synonymous with Jehovah, the Creator, the First Mover, and other such concepts
of noumenal objectivity, with particular reference,
in this instance, to spatial space, the outer manifestation of space-time
materialism in which the metachemical flight of
Cupid's arrow has its optical origin.
18. It is this Cupidian
axis of space-time objectivity which is commensurate with theism, with the
worship of the Devil as God; for fire is its prevailing element and such a
basic element, falling female-wise from eyes to heart in sensuality and
sensibility, is at cross-purposes with the divine element of air, the
transcendental element that rises, in male evolution, from ears to lungs, and which
can only be fully and properly deferred to when there is little or no respect
for its evil antithesis, and no official place, in consequence, for the metachemical flight of Cupid's arrow.
19. Atheism is noble when it is committed to the
pursuit of joy through truth, for then it is truly godly in its rejection,
implicitly or explicitly, of Devil-mongering fundamentalism, the space-time
'God' Whose fire would barbarously stand in the way of the path to true
culture.
CYCLE
TWENTY-TWO
1. I wrote in the above cycle that theism is
commensurate with the worship of the Devil as God, of space-time metachemistry, but, in actuality, polytheism would be more
indicative of that, bearing in mind the cosmic basis of stellar primacy.
2. Things proceed, it seems to me, from the
fieriness of polytheism to the wateriness of monotheism, from whence the vegetativeness of pantheism and the airiness of atheism
duly come to pass.
3. Hence there is a case for claiming that
space-time metachemistry is fundamentally
polytheistic in its stellar basis in the Cosmos, the sort of basis to which the
United States of America defers, via the 'stars and stripes' of its national
flag, and which obviously conditions America towards a sympathy for, if not active
empathy with, polytheistic criteria.
4. Nevertheless monotheism can also be - and in
the Jewish case patently is - based in the stellar plane, except that it will
have reference, willy-nilly, to a particular star, like the central star of the
Galaxy, as opposed to stars in general, in whatever galaxy in the Universe as a
whole.
5. The latter, I would argue, is more Hindu
than Judaic, but Judaism is still implicated in the stellar plane through
Jehovah, despite the change of focus, one might say, from stellar to solar,
overall, which characterizes its Davidian reform and
more general penchant for Satan.
6. The concept of angels has reference to the
stellar plane as 'First Mover' and to the solar plane as 'Fall Guy' for
diabolic denigration and subversion.
Angels are metachemical or metaphysical, not
chemical or physical ... as germane to the phenomenal planes of Volume and Mass
'down below'.
7. Endeavours to bring the Devil, or the
concept thereof, 'down to earth' only result in the subversion and undermining
of the earth's integrity. It does
nothing to clarify the distinction, necessarily noumenal,
between Devil and God, or to address the God-over-Devil delusion which
adherence to the stellar plane fosters, to the detriment of religion and
cultural enlightenment generally.
8. For a monotheistic 'God' whose origins are
patently antecedent, as 'Creator of the Universe', etc., to the solar plane
will continue to subvert religion from a theistic, and hence pseudo-religious,
point of view. 'He' still corresponds to
the superfeminine, and thus to metachemical
primacy.
9. All that is submasculine
will simply come under the rubric of 'Fallen Angel', to be dismissed as a
diabolical irrelevance or temptation which it were better for the 'God fearing'
to avoid.
10. Whether most male Jews do in fact avoid
identifying with the solar plane of submasculine/subnatural
revolt ... is a moot point, in view of their gender bias towards
metaphysics. But, officially, the 'Jehovahesque line' prevails, and culture remains under
barbarous constraints. It is a culture
that is obliged to 'look up' to the stellar plane, wherein the First Mover has
her metachemical throne. Ears are subordinate to eyes.
11. Be that as it may, theism will always fall
back on some Creator, whether cosmic and/or stellar, lunar, or terrestrial, and
we get polytheistic, monotheistic, and pantheistic distinctions in
consequence. That which has been
regarded as diabolic, nay, the very Devil, viz. the Satanic 'Fallen Angel', is
if not beyond, then at any rate beneath, the pale, since against theism in his
revolt from the 'Heavenly Father', the First Mover, and effective descent into
the solar plane. If he is not
polytheistic (as pertaining to the Cosmos in general), then he must be
pantheistic or, rather, atheistic, since atheism is against theism, whereas
pantheism is just another form of theism, one in which mundane nature is
identified with Creation, or the concept of Creator.
12. Hence Satan, the angelic 'Fall Guy' for
diabolic denigration, is negatively regarded as atheistic, since not a part of
what would be officially regarded as 'Divine Creation', but a rebel and outcast
who symbolizes that which has turned its back on the superfeminine
plane in pursuit of submasculine ends, ends which can
only be metaphysical vis-à-vis the metachemical
Beginning.
13. We are coming, at last, to some prototype
for, if not crude manifestation of, air (gas) as opposed to fire, of idealism
as against materialism. We are
coming, believe it or not, to deism, and thus to the time-space subjectivity of
an axis which rises, or has the capacity to rise, from the Sun to Saturn in
impersonal terms, and from the ears to the lungs in personal terms; an axis in
which air is the element of religious observance, whether in connection with
the outer context of untransvaluated/once-born
metaphysics or, more desirably, with the inner context of transvaluated/re-born
metaphysics.
14. This is deism, and a Deist will appear
atheistic from a theistic point of view, even though he has a commitment of his
own which is no mere rejection of theism, but an alternative and more genuinely
religious attitude than it.
15. This man or, more correctly, divine male ...
can evolve from submasculine to supermasculine,
from subman to superman, subconscious to superconscious, subnature to supernature, and thus achieve the profoundest metaphysical
fulfilment possible to human beings.
16. This male is alone a true human being, at
least in terms of outer or inner positive metaphysical experience (their
negative counterparts having more to do with falsehood than with truth). For his element is being, which is ideal.
17. The will to be
is what characterizes idealism, and the Idealist, who is a Deist, has only one
concept of God: a true one.
18. He rejects the beautiful delusion of
polytheism, the strong delusion (the Almighty) of monotheism, and the
knowledgeable delusion of pantheism ... for the One Truth of Deism. He alone is a 'Son of God'.
19. Hence, in truth, theism, theocracy,
theosophy, and other variations on a pseudo-religious theme, can have no place
in the religious life of the Deist. He
understands what deity is, and it is intimately connected with deism.
20. Other concepts of God leave him unmoved, for
they are either diabolical and thrice removed from deistic transcendentalism in
what amounts to a polytheistic fundamentalism; feminine and twice removed from
deistic transcendentalism in what amounts to a monotheistic humanism; or
masculine and once removed from deistic transcendentalism in what amounts to a
pantheistic nonconformism.
21. Those other concepts of God are not germane
to metaphysical idealism but either to metachemical
materialism, chemical realism, or physical naturalism, and thus they are not
truly germane to religion but, rather, to quasi-religious forms of science,
politics, and economics, as pertinent to fire, water, and vegetation.
22. Only with air does religion ‘come clean’, God
and Heaven coming as the last/end of things rather than the first/beginning of
them, or as some phenomenal extrapolation thereof.
23. But how many people
are capable of true religion, of deism, transcendentalism, idealism: call it by
what name you like? Ethnic
generalizations aside, only a minority overall: for the masses will remain
beholden to the delusional religions of water and vegetation, whilst another
minority will favour fire.
24. Where there is the will to do, there
is only polytheism: the polytheism of stars-to-Venus impersonally, and of
eyes-to-heart personally.
25. Where there is the will to give, there
is only monotheism: the monotheism of moon-to-oceans impersonally, and of
tongue-to-womb personally.
26. Where there is the will to take, there
is only pantheism: the pantheism of terrestrial-to-Mars impersonally, and of
phallus-to-brain personally.
27. Where there is the will to be, there
is only deism: the deism of Sun-to-Saturn impersonally, and of ears-to-lungs
personally.
28. And the Deist, being
truly religious, is atheistic vis-à-vis the pseudo-religions of soul, of the id,
and of the mind, since, centred in air, his alone is a religion of spirit.
29. Even the spatial space of space-time
objectivity is not spirit, or air, but soul on the plane of Space. It is the outer-evil form of soul as against the
inner-evil form of soul in repetitive time, the superfeminine
soul of stellar/optical metachemistry.
30. Even the volumetric volume of volume-mass
objectivity is not mind, or vegetation, but id (instinctual will) on the plane
of Volume. It is the outer-good form of
id as against the inner-good form of id in massed mass, the outer feminine id
of lunar/spoken chemistry.
31. Even the massed mass of mass-volume
subjectivity is not id, or water, but mind (carnal knowledge) on the plane of
32. Even the sequential time of time-space
subjectivity is not soul, or fire, but spirit on the plane of Time. It is the outer-wise form of spirit as
against the inner-wise form of spirit in spaced space, the submasculine
spirit of solar/aural metaphysics.
33. Granted that each of the above axes can be
negative or positive in both outer and inner contexts, we have to distinguish
the negative polytheism of ugliness/hatred from the positive polytheism of
beauty/love in relation to space-time objectivity, the former primary in
particle predominance and the latter secondary in wavicle
preponderance.
34. Likewise, we have to distinguish the negative
monotheism of weakness/humility from the positive monotheism of strength/pride
in relation to volume-mass objectivity, the former primary in particle
predominance and the latter secondary in wavicle
preponderance.
35. Similarly, if conversely, we have to
distinguish the negative pantheism of ignorance/pain from the positive
pantheism of knowledge/pleasure in relation to mass-volume subjectivity, the
former secondary in particle predominance and the latter primary in wavicle preponderance.
36. Finally, we have to distinguish the negative
deism of falsity/woe from the positive deism of truth/joy in relation to
time-space subjectivity, the former secondary in particle predominance and the
latter primary in wavicle preponderance.
CYCLE
TWENTY-THREE
1. From the negative
evil of ugliness/hatred to the positive evil of beauty/love in metachemical materialism.
2. From the negative
good of weakness/humility to the positive good of strength/pride in chemical
realism.
3. From the negative
folly of ignorance/pain to the positive folly of knowledge/pleasure in physical
naturalism.
4. From the negative
wisdom of falsity/woe to the positive wisdom of truth/joy in metaphysical
idealism.
5. Where there is most ugliness there will be
least beauty, and where there is most hatred there
will be least love.
6. From the most ugliness/least beauty of
primary elemental photon and/or photino particles to
the least ugliness/most beauty of secondary elemental photon and/or photino particles via the more (relative to most)
ugliness/less (relative to least) beauty of primary molecular photon and/or photino particles and the less (relative to least)
ugliness/more (relative to most) beauty of secondary molecular photon and/or photino particles.
7. From the most hatred/least love of primary
elemental photon and/or photino wavicles
to the least hatred/most love of secondary elemental photon and/or photino wavicles via the more
(relative to most) hatred/less (relative to least) love of primary molecular
photon and/or photino wavicles
and the less (relative to least) hatred/more (relative to most) love of
secondary molecular photon and/or photino wavicles.
8. From the most ugliness and hatred/least
beauty and love of photons and/or photinos in most
particle/least wavicle mode to the least ugliness and
hatred/most beauty and love of photons and/or photinos
in least particle/most wavicle mode via the more
(relative to most) ugliness and hatred/less (relative to least) beauty and love
of photons and/or photinos in more (relative to most)
particle/less (relative to least) wavicle mode and
the less (relative to least) ugliness and hatred/more (relative to most) beauty
and love of photons and/or photinos in less (relative
to least) particle/more (relative to most) wavicle
mode.
9. Where there is most
weakness there will be least strength, and where there is most humility, if not
humiliation, there will be least pride.
10. From the most weakness/least strength of
primary elemental electron and/or electrino particles
to the least weakness/most strength of secondary elemental electron and/or electrino particles via the more (relative to most)
weakness/less (relative to least) strength of primary molecular electron and/or
electrino particles and the less (relative to least)
weakness/more (relative to most) strength of secondary molecular electron
and/or electrino particles.
11. From the most humility/least pride of primary
elemental electron and/or electrino wavicles to the least humility/most pride of secondary
elemental electron and/or electrino wavicles via the more (relative to most) humility/less
(relative to least) pride of primary molecular electron and/or electrino wavicles and the less
(relative to least) humility/more (relative to most) pride of secondary
molecular electron and/or electrino wavicles.
12. From the most weakness and humility/least
strength and pride of electrons and/or electrinos in
most particle/least wavicle mode to the least
weakness and humility/most strength and pride of electrons and/or electrinos in least particle/most wavicle
mode via the more (relative to most) weakness and humility/less (relative to
least) strength and pride of electrons and/or electrinos
in more (relative to most) particle/less (relative to least) wavicle mode and the less (relative to least) weakness and
humility/more (relative to most) strength and pride of electrons and/or electrinos in less (relative to least) particle/more
(relative to most) wavicle mode.
13. Alternatively to the above, one could speak
of weakness and humility/strength and pride in relation to positrons and/or positrinos, the more radical alternatives to what is here a
conventional element and/or elementino framework
having closer associations with Protestant humanism than with Catholic
humanism.
14. Hence from the most weakness and
humility/least strength and pride of positrons and/or positrinos
in most particle/least wavicle mode to the least
weakness and humility/most strength and pride of positrons and/or positrinos in least particle/most wavicle
mode via the more (relative to most) weakness and humility/less (relative to
least) strength and pride of positrons and/or positrinos
in more (relative to most) particle/less (relative to least) wavicle mode and the less (relative to least) weakness and
humility/more (relative to most) strength and pride of positrons and/or positrinos in less (relative to least) particle/more
(relative to most) wavicle mode.
15. Where there is least knowledge there will be most
ignorance, and where there is least pleasure there
will be most pain.
16. From the least knowledge/most ignorance of
secondary elemental neutron and/or neutrino particles to the most
knowledge/least ignorance of primary elemental neutron and/or neutrino
particles via the less (relative to least) knowledge/more (relative to most)
ignorance of secondary molecular neutron and/or neutrino particles and the more
(relative to most) knowledge/less (relative to least) ignorance of primary
molecular neutron and/or neutrino particles.
17. From the least pleasure/most pain of
secondary elemental neutron and/or neutrino wavicles
to the most pleasure/least pain of primary elemental neutron and/or neutrino wavicles via the less (relative to least) pleasure/more
(relative to most) pain of secondary molecular neutron and/or neutrino wavicles and the more (relative to most) pleasure/less
(relative to least) pain of primary molecular neutron and/or neutrino wavicles.
18. From the least knowledge and pleasure/most
ignorance and pain of neutrons and/or neutrinos in least wavicle/most
particle mode to the most knowledge and pleasure/least ignorance and pain of
neutrons and/or neutrinos in most wavicle/least
particle mode via the less (relative to least) knowledge and pleasure/more
(relative to most) ignorance and pain of neutrons and/or neutrinos in less
(relative to least) wavicle/more (relative to most)
particle mode and the more (relative to most) knowledge and pleasure/less
(relative to least) ignorance and pain of neutrons and/or neutrinos in more
(relative to most) wavicle/less (relative to least)
particle mode.
19. Alternatively to the above, one could speak
of knowledge and pleasure/ignorance and pain in relation to deuterons and/or deuterinos, the more radical alternatives to what is here a
conventional element and/or elementino framework
having closer associations with Protestant nonconformism
than with Catholic nonconformism.
20. Hence from the least knowledge and
pleasure/most ignorance and pain of deuterons and/or deuterinos
in least wavicle/most particle mode to the most
knowledge and pleasure/least ignorance and pain of deuterons and/or deuterinos in most wavicle/least
particle mode via the less (relative to least) knowledge and pleasure/more
(relative to most) ignorance and pain of deuterons and/or deuterinos
in less (relative to least) wavicle/more (relative to
most) particle mode and the more (relative to most) knowledge and pleasure/less
(relative to least) ignorance and pain of deuterons and/or deuterinos
in more (relative to most) wavicle/less (relative to
least) particle mode.
21. Where there is least truth there will be most
falsehood, and where there is least joy there will be
most woe.
22. From the least truth/most falsehood of
secondary elemental proton and/or protino particles
to the most truth/least falsehood of primary elemental proton and/or protino particles via the less (relative to least)
truth/more (relative to most) falsehood of secondary molecular proton and/or protino particles and the more (relative to most)
truth/less (relative to least) falsehood of primary molecular proton and/or protino particles.
23. From the least joy/most woe of secondary
elemental proton and/or protino wavicles
to the most joy/least woe of primary elemental proton and/or protino wavicles via the less
(relative to least) joy/more (relative to most) woe of secondary molecular
proton and/or protino wavicles
and the more (relative to most) joy/less (relative to least) woe of primary
molecular proton and/or protino wavicles.
24. From the least truth and joy/most falsehood
and woe of protons and/or protinos in least wavicle/most particle mode to the most truth and joy/least
falsehood and woe of protons and/or protinos in most wavicle/least particle mode via the less (relative to
least) truth and joy/more (relative to most) falsehood and woe of protons
and/or protinos in less (relative to least) wavicle/more (relative
to most) particle mode and the more (relative to most) truth and joy/less
(relative to least) falsehood and woe of protons and/or protinos
in more (relative to most) wavicle/less (relative to
least) particle mode.
25. That which is most
negatively evil has most ugliness and hatred, whereas that which is least
negatively evil has least ugliness and hatred.
26. Conversely, that which is least positively
evil has least beauty and love, whereas that which is most positively evil has
most beauty and love.
27. That which is most
negatively good has most weakness and humility, whereas that which is least
negatively good has least weakness and humility.
28. Conversely, that which is least positively
good has least strength and pride, whereas that which is most positively good
has most strength and pride.
29. That which is most negatively
foolish has most ignorance and pain, whereas that which is least negatively
foolish has least ignorance and pain.
30. That which is least
positively foolish has least knowledge and pleasure, whereas that which is most
positively foolish has most knowledge and pleasure.
31. That which is most negatively wise has most
falsehood and woe, whereas that which is least negatively wise has least
falsehood and woe.
32. Conversely, that which
is least positively wise has least truth and joy, whereas that which is most
positively wise has most truth and joy.
33. Things of course proceed from most to least
(particles) or from least to most (wavicles) via more
(relative to most) and less (relative to least) and/or less (relative to least)
and more (relative to most) intermediate modes, thus allowing for political and
economic subdivisions (molecular) as well as for scientific and religious ones
(elemental).
CYCLE
TWENTY-FOUR
1. To contrast the
hatred of ugliness with the love of beauty in space-time metachemistry,
the former primary and the latter secondary manifestations of materialism.
2. To contrast the humility of weakness with
the pride of strength in volume-mass chemistry, the former primary and the
latter secondary manifestations of realism.
3. To contrast the pain of ignorance with the
pleasure of knowledge in mass-volume physics, the former secondary and the
latter primary manifestations of naturalism.
4. To contrast the woe of falsity with the joy
of truth in time-space metaphysics, the former secondary and the latter primary
manifestations of idealism.
5. Since the noumenal
objectivity of space-time metachemistry proceeds, in
due primary fashion, from most particles/least wavicles
to least particles/most wavicles via more (relative
to most) particles/less (relative to least) wavicles
and less (relative to least) particles/more (relative to most) wavicles, it is objectively more correct to think in terms
of things proceeding from most ugliness/least love to least ugliness/most love
via more (relative to most) ugliness/less (relative to least) love and less
(relative to least) ugliness/more (relative to most) love than from most
hatred/least beauty to least hatred/most beauty via more (relative to most)
hatred/less (relative to least) beauty and less (relative to least) hatred/more
(relative to most) beauty.
6. Since the phenomenal objectivity of
volume-mass chemistry proceeds, in due primary fashion, from most
particles/least wavicles to least particles/most wavicles via more (relative to most) particles/less
(relative to least) wavicles and less (relative to
least) particles/more (relative to most) wavicles, it
is objectively more correct to think in terms of things proceeding from most
weakness/least pride to least weakness/most pride via more (relative to most)
weakness/less (relative to least) pride and less (relative to least)
weakness/more (relative to most) pride than from most humility/least strength
to least humility/most strength via more (relative to most) humility/less
(relative to least) strength and less (relative to least) humility/more
(relative to most) strength.
7. Since the phenomenal subjectivity of
mass-volume physics proceeds, in due secondary vein, from least wavicles/most particles to most wavicles/least
particles via less (relative to least) wavicles/more
(relative to most) particles and more (relative to most) wavicles/less
(relative to least) particles, it is subjectively more correct to think in
terms of things proceeding from least pleasure/most ignorance to most
pleasure/least ignorance via less (relative to least) pleasure/more (relative
to most) ignorance and more (relative to most) pleasure/less (relative to
least) ignorance than from least knowledge/most pain to most knowledge/least
pain via less (relative to least) knowledge/more (relative to most) pain and
more (relative to most) knowledge/less (relative to least) pain.
8. Since the noumenal
subjectivity of time-space metaphysics proceeds, in due secondary vein, from
least wavicles/most particles to most wavicles/least particles via less (relative to least) wavicles/more (relative to most) particles and more
(relative to most) wavicles/less (relative to least)
particles, it is subjectively more correct to think in terms of things
proceeding from least joy/most falsehood to most joy/least falsehood via less
(relative to least) joy/more (relative to most) falsehood and more (relative to
most) joy/less (relative to least) falsehood than from least truth/most woe to
most truth/least woe via less (relative to least) truth/more (relative to most)
woe and more (relative to most) truth/less (relative to least) woe.
9. Either one thinks in terms of from 'most to
least' on the basis of a particle predominance, or one thinks in terms of from
'least to most' on the basis of a wavicle
preponderance.
10. On the other hand, to think of the objective
axes of space-time metachemistry and volume-mass
chemistry subjectively ... from 'least to most' ... would be a male subversion
of what are, in fact, devolutionary, and hence female, alternatives in fire and
water.
11. Likewise, to think of the subjective axes of
mass-volume physics and time-space metaphysics objectively ... from 'most to
least' ... would be a female subversion of what are, in fact, evolutionary, and
hence male, alternatives in vegetation and air.
12. Particles and wavicles
are never completely independent of one another, but remain two aspects of the
same element and/or elementino in whatever mode of
its overall manifestation ... from most particle/least wavicle
to least particle/most wavicle via the intermediate
positions (primary) or, alternatively, from least wavicle/most
particle to most wavicle/least particle via the
intermediate positions (secondary).
13. The particle aspect
of an element and/or elementino corresponds to its
appearance, the wavicle aspect of an element and/or elementino to its essence.
14. Appearance becomes quantitative with the
molecular mode of any given element and/or elementino's
particle manifestation, whereas essence becomes qualitative or, rather, the
molecular mode of any given element and/or elementino's
wavicle manifestation is commensurate with a
qualitative shortfall from essence.
15. There is about the appearance/essence
antithesis the suggestion of a doing/being dichotomy which contrasts, in
elemental terms, with the giving/taking dichotomy that most characterizes the
molecular antithesis between quantity and quality.
16. Where there is most appearance (as in
objective elements and/or elementinos) there will be
least essence and, conversely, where there is most essence (as in subjective
elements and/or elementinos) there will be least
appearance.
17. Where there is most or, rather, more
(relative to most) quantity (as in objective elements and/or elementinos) there will be less (relative to least)
quality, and, conversely, where there is more (relative to most) quality (as in
subjective elements and/or elementinos) there will be
less (relative to least) quantity.
18. Appearance and essence are only in their per se, or genuine,
manifestations on the noumenal planes of Time and
Space, whether in the space-time objectivity of most appearance/least essence
(materialism), or in the time-space subjectivity of most essence/least
appearance (idealism).
19. Quantity and quality are only in their per se, or genuine,
manifestations on the phenomenal planes of Volume and Mass, whether in the
volume-mass objectivity of more (relative to most) quantity/less (relative to
least) quality (realism), or in the mass-volume subjectivity of more (relative
to most) quality/less (relative to least) quantity (naturalism).
20. The greater the
ratio of appearance to essence, of elemental particles to wavicles,
the greater the corresponding degree of negativity, while, conversely, the
greater the ratio of essence to appearance, of elemental wavicles
to particles, the greater will be the corresponding degree of positivity.
21. Likewise, the greater the ratio of quantity
to quality, of molecular particles to wavicles, the
greater the corresponding degree of negativity, while, conversely, the greater
the ratio of quality to quantity, of molecular wavicles
to particles, the greater will be the corresponding degree of positivity.
22. Although each of the above contentions may
seem limited in applicability to the restricted parameters in which their
respective subdivisions operate, there is, in fact, scope for considerable variation
... both in terms of the objective/subjective axial alternatives and in
relation, moreover, to the outer and inner distinctions between elements and elementinos, the latter allowing for enhanced wavicle preponderance and/or diminished particle predominance,
depending on the context.
23. Things are never more ugly, weak, ignorant,
or false than when the particle predominance is such that the ratio of atomic
factors is most to least.
24. Things are never more loving, proud,
pleasurable, or joyful than when the wavicle
preponderance is such that the ratio of atomic factors is most to least.
25. Just as ugliness, weakness, ignorance, and
falsity respectively engender hatred, humility, pain, and woe, so love, pride,
pleasure, and joy require to be respectively engendered by beauty, strength,
knowledge, and truth.
26. The power precedes
the glory, whether negatively (in relation to a particle predominance) or
positively (in relation to a wavicle preponderance),
as the egg precedes the chicken.
CYCLE
TWENTY-FIVE
1. The worship of
power for its own sake, as in relation to theism, rather than as a means to a
glorious end ... is idolatrous, as well as self-defeating.
2. The self, in whatever context, uses power as
a means to a glorious end, which is to say, to the redemptive fulfilment that
comes from identifying with and being affected by the spiritual goal to which
one aspires. Therein lies
the glorification of the self.
3. Mind into will as a means to the end ... of
the glorification of mind through spirit.
For mind enhanced by spirit ceases to be personal (in the phenomenal
sense) and becomes universal.
4. Ultimately, the conscious self is a product
of the breath, since without the air one breathes there would be no
spatially-aware consciousness.
5. Consciousness rises to superconsciousness
when it is informed by the breath to such an extent that there is no room for
anything else, including thoughts, dreams, and emotions.
6. Consciousness freed from the manifold and often
conflicting claims of thoughts, dreams, and emotions is truly spiritual, and
thus superconscious, having
achieved the purification of spaced space.
7. Thoughts stand at a vegetative, and hence
naturalistic, remove from spiritual consciousness; dreams stand at a watery,
and hence realistic, remove from spiritual consciousness; and emotions stand at
a fiery, and hence materialistic, remove from spiritual consciousness, which is
idealistic through and through.
8. Although mind is a composite, in addition to
awareness, of thoughts, dreams, and emotions, it is essentially spiritual
consciousness, since thoughts correspond to the intellect (brain), dreams to
the id (libido), and emotions to the soul (heart). As awareness of Space, mind is a product of
spirit.
9. Mind enhances itself in proportion to the
degree to which it identifies with spirit, becoming pure.
10. Thus the more spiritual the mind becomes, the
less will it have to do with thoughts, dreams, and emotions, which are all
obstacles to the quest of mind to return to its source in the air.
11. At death, one 'gives
up the ghost', as they say, and ceases to breathe. What remains is devoid of life and therefore
a corpse. It has no spiritual
consciousness.
12. To the extent that we identify consciousness
with the air we breathe, then it is incontrovertible that consciousness
survives death, since it escapes on our last breath and returns to its source
on the higher plane of the air in general.
13. Yet this is not a personal thing, but a
universal thing which defies the notion of independent or individual survival
of death by each and every person.
14. One's last breath is soon dispersed into the
atmosphere and ceases to have any independent or individualized significance
... after the fashion of, say, ghosts, those figments of an imagination
constrained by personal and phenomenal criteria from projecting universally
into the Beyond. We do not survive death
on the personal level where the spirit, or breath, is concerned, but are
absorbed universally into 'Heaven'.
15. A corpse may be bereft of spiritual
consciousness, the consciousness that is dependent upon and inextricably linked
to the air we breathe, but it will not necessarily be bereft of intellectual,
instinctual, or emotional consciousness, those orders of mind that are less
essential (or religious) than qualitative (or economic), quantitative (or
political), and apparent (or scientific), having less to do with air than with
vegetation, water, and fire respectively.
16. Hence it is possible to survive death
personally, and most if not all corpses would in fact do so, but this survival
has little or nothing to do with Heaven (air) and everything to do with Earth
(vegetation), Purgatory (water), and Hell (fire), the latter of which overlaps,
depending on the circumstances, with a kind of negative universality that
precedes the personal where spiritual survival may be said to succeed it.
17. Corpses can and often are burnt, or cremated,
and thus subjected to the evil universality of that which effectively parallels
cosmic fundamentalism, and which contrasts, absolutely, with the wise
universality of heavenly transcendentalism.
18. Such a conflagrationary
Afterlife is commensurate with Hell, and it normally ensues upon both the
'giving up of the ghost' of heavenly universality and the instigation of
personal survival of death through one or other modes of visionary experience
attendant upon sublimated consciousness of chemical transmutations taking place
within the brain or even (especially in the case of women) throughout the body
more generally.
19. Such personal survival of death, taking place
within the phenomenal parameters of bodily decomposition, is in some sense the
Christian norm, since it has to do with earthy and purgatorial shortfalls from
Heaven, as germane to a religion centred not in spirit but in both the
intellect ('the word') and, below this, the id, or instinctual will of the
womb. The Christian expects to be buried
and to meet either 'the Saviour' (Christ) or 'the Virgin' (Mary) 'face to
face'. He/she fights shy of Heaven and
Hell, since the respective survival of spiritual consciousness and emotional
consciousness through air and fire are separate issues seemingly in conflict
with the grave.
20. In reality, however, people are composites of
different selves, different minds, even if ethnic and religious distinctions
tend to emphasize one self rather than another for convenience's sake, or
because that would seem to be generally more relevant to a majority of the
people involved, or because of climatically-conditioned factors, etc.
21. All things considered, at the end of the day
the red man, the white man, the black man, and the yellow man, broadly
corresponding to fire, water, vegetation, and air, will respond to the
Afterlife, the concept of life-after-death, according to their own ethnic
biases, so that humanism and nonconformism will
remain at a phenomenal remove, in personal survival, from the noumenal universality of fundamentalism and transcendentalism,
as woman and man from the Devil and God.
You may be subject to two or more Afterlives, but you will be
conditioned to look forward to just one of them, and to regard the others with
indifference, if not contempt.
CYCLE
TWENTY-SIX
1. It should be clear from the above
considerations that no Afterlife, whatever its nature, lasts for ever, and is
thus truly eternal. The breath is
dissipated in the atmosphere and reabsorbed into air; corpses do not decompose
for ever, and neither does the incineration of a corpse last longer than it
takes to consume it.
2. Sooner or later what was involved in being,
taking, giving, or doing ... ceases to be, to take, to give,
or to do, as the case may be. Death is the gateway to another world, but it
were better that we didn't die in the first place, since what one gains with
death is all too fleeting and transient.
3. Thus the problem for humanity is the
inevitability of death and the likelihood that survival of death, on whatever
plane, will not last for ever, but sooner or later come to an inglorious end.
4. Now the only solution to this problem is to
achieve the Afterlife, at least in relation to air, vegetation, and water, on a
basis that can be sustained beyond the mortality of the flesh through other means,
means that will require the substitution of artificial limbs/organs for natural
ones and the establishment, in due course, of post-human life forms whose
capacity to live for longer if not, eventually, for ever ... is proportionate
to the extent of their artificiality.
5. Only longevity of such an extensive nature
would be commensurate with Eternity as such, an eternality beyond the ravages
of 'Father Time', in which life was experienced in terms approximating to what
we now regard as the Afterlife, that is, in relation to spiritual,
intellectual, and instinctual modes of life operating independently of
emotional constraints and/or directives.
For only in Space, Volume, and Mass can there be independence, commensurate
with Eternity, from Time.
6. Thus it is in regard to the triadic Beyond
of a New Heaven, a New Earth, and a New Purgatory that we should apply the
solution to the problem of human mortality, with Space corresponding to
meditation, and Volume and Mass corresponding to contemplation, the former
intellectually and the latter instinctually, as between vegetative and watery
alternatives, 'down below', to the airy transcendentalism 'up above'.
7. Now in regard to the contemplative tiers of
our projected triadic Beyond, I have no doubt - and have already expressed
myself to this effect in previous texts - that certain drugs, including heroin
and LSD, can and should play an important role in establishing parallels,
synthetically, to what would in any case happen to phenomenally-biased men and
women or, rather, corpses in the grave, except that where that eventually comes
to an end, this would carry on for ever, complementing, on a phenomenal basis,
the noumenal experience of those higher and more
genuinely religious types earmarked, as spiritual Elect, for meditative purism
'up above', at the top-tier level of the triadic Beyond.
8. Now the significance of this pre-emptive
acquisition, through synthetic means, of posthumous contemplation cannot be
underestimated, since not only would it allow for longevity with regard to
afterlife-type experience, at least when conducted in conjunction with cyborg-to-post-human transmutations of mankind, but it
would remove the Afterlife from the Christian constraints to which it is still
subject and effectively 'resurrect the dead', making the contemplative
experience of the generality of men and women something that happens
independently of the grave and thus as an alternative to it, an alternative
that must eventually become the contemplative norm ... as the triadic Beyond
takes over from the world of Church-dominated death the criteria of Eternal
Life, and subordinates to itself all that is not eternal on those terms.
9. Thus when contemplation is firmly conceived in
subordinate relation to meditation 'up above', in the spiritual tier of our
projected triadic Beyond, it ceases to be a thing beholden to the theological
agitation of 'Father Time' and becomes, instead, fully commensurate with
Eternity.
10. Yet this Eternity to which the triadic Beyond
would subscribe is itself commensurate with 'Kingdom Come', since it is, above
all, the establishment of 'Heaven on earth' that would give to the world a New
Order in which Earth and Purgatory, here corresponding to the masculine and
feminine forms of contemplation, would have their place beneath Heaven and its
meditative purism. No longer would they
be germane to a worldly compromise dominated by 'Father Time', the effective
Devil of Cupidian theology, but have been rent
asunder to take their respective places beneath spirit Space, the masculine
above the feminine, vegetation above water, earth above purgatory, naturalism
above realism, nonconformism above humanism, volume
above mass ... for ever more.
11. But behind this triadic Beyond will come the
transmuted 'Father Time', if you like, of Messianic service, the administrative
aside to the three-tier praxis of the respective elements, which could only
come to pass in the event of Messianic teachings being recognized, deferred to,
and enacted, so that the People would have to choose between retention of
political sovereignty, with its judicial and economic concomitants, and the
religious sovereignty that Messianic intervention, so to speak, was offering
them.
12. It is religious sovereignty that paves the
way for the triadic Beyond by effectively freeing the
People from what, by comparison, can only be regarded as 'worldly sin', i.e.
sovereignty appertaining not to 'Kingdom Come', but to the democratic world in
which a majority of people, whether republican or parliamentary, masculine or
feminine, currently find themselves.
13. Such 'sins of the World' would devolve upon
the Messianic figurehead, the teacher of the triadic Beyond and provider of
religious sovereignty through his divine nature, his supernature,
and it would be his responsibility to use them, suitably transmuted, in the
interests, primarily, of the religious sovereignty to which the People,
hopefully, had elected to rise, thereby passing beyond the amoral world to
Eternity.
14. Such is the will of he who corresponds, in
his Messianic integrity and resolve, to a Second Coming, and he maintains that
the assumption - freely and democratically entered in to by the People - of
religious sovereignty would bring them to Social Transcendentalism, and hence
to the Centre, the context beyond Church/State relativity, in which such an
ultimate sovereignty would be the prevailing norm, and the People accordingly
have rights in relation to self-fulfilment at any of the three-tier levels of
what I have called the triadic Beyond, never again being in the invidious
position of having to worshipfully defer, on bended knee and with bowed head,
to theism, rooted, diabolically, in 'Father Time', but free of theocratic
tyranny and its theological delusions for ever more, and free, above all, from
'sins of the World', which operate beneath Hell in what is currently the
democratic State of worldly compromise.
CYCLE
TWENTY-SEVEN
1. When culture leads, there can be no place
for barbarism to rule, to rule both civilization and nature, since the latter,
corresponding to feminine and masculine alternatives, will be transvaluated forwards on a basis that allows nature to
rise up over civilization, as over civility, in support of and deference to the
supernaturalism of culture.
2. There is nothing mysterious about the
supernatural, at least not when it is a leading aspect of things and properly
understood in relation to airy transcendentalism.
3. The mystification
of the supernatural, or supernature, occurs when
there is insufficient understanding, due to lack of commitment, as to what it
actually is.
4. People demonize the supernatural when it is
'beyond the pale' of the system to which they pertain, as and when that system
is rooted in the devil of super-unnatural-to-sub-unnatural free will, but the
Devil is hyped as God.
5. It is as if the persons concerned were
unable to remove the 'beam' from their own eyes and too inclined, in
consequence, to condemn the 'mote' in the eyes of those who are identifiable
with that which lies 'beyond the pale' of their system.
6. Even the expression 'beyond the pale'
conveys a negative connotation, which suggests that it is significant of what
is evil or undesirable or somehow immoral.
In actuality, nothing could be further from the truth when such an
expression has reference to genuine supernaturalism, the metaphysical essence
of which conduces to wisdom.
7. People get so used to the Devil who rules
over them ... that they are afraid to substitute God for him or, rather, her,
because they know comparatively little about the latter. Instead, they tolerate the divinization of
the Devil and the demonization of God, as much from
habit as from ignorance or fear.
8. Hence not only is God 'beyond the (theistic)
pale' of the society to which they subscribe, but anything supernatural must be
endowed with a mysterious significance, in keeping with its remoteness from
their lives.
9. Yet, in actuality, nothing could be less
mysterious than supernature, which has little to do
with ghosts or bogeymen, and everything to do with the air and one's
relationship to it, including the conscious commitment to breathing which is
called transcendental meditation.
10. There may well be more mystery in the super-unnatural
Behind ... of cosmic fundamentalism, given our
physical remoteness from the starry universe and, exceptions to the general
rule notwithstanding, comparative ignorance of stellar behaviour.
11. Likewise, females retain a certain mysterious
quality, or mystique, which derives more basically from the very cosmos whose
fundamentalist materialism is synonymous with Hell.
12. Females are mysterious to males only because,
when they are not wilfully deceiving themselves out of spiritual laziness, the
latter think in a contrary way, with a capacity - except in the case of the
more earthbound, whether or not with a Lockean hue -
for Heaven which is demonstrably lacking in the opposite sex, the very sex who
nonetheless waste no opportunity to arrogate divine attributes to themselves,
the better to enhance their own prospects of dominion over males!
13. In actuality, females are more basic than
males, with few if any claims to intellectual or gnostical
sophistication, for which a higher quota of natural determinism than free will
is required, in order that things may be thought through sufficiently over a
sufficiently long period of time - and by a larger brain without a
psychological fear of wrinkles - to enable truly profound insights to occur.
14. It is a testimony to the woefully superficial
nature of the age that creatures as innately superficial as women should be
taken so seriously and hold such high positions in society! A profounder age, not rooted in or characterized
by the cathode-ray tube, would find the current situation largely, if not
totally, unacceptable!
15. Even the nineteenth century was comparatively
deeper in the way it allowed, if not encouraged, men of genuine intellectual
calibre, like Schopenhauer, Nietzsche, Huysmans, and
Baudelaire, to air views on women (as, if you will, on females generally,
whether diabolic or feminine) that would embarrass, if not horrify, minds
accustomed, in late twentieth-century fashion, to feminist rhetoric, and the
more or less complacent acquiescence in sexual equalitarianism.
16. How few twentieth-century minds there were
whom one could consult with any confidence of receiving an accurate and
subjectively responsible account of women!
The greater proportion of prominent men would seem to have 'sold out' to
trendy equalitarianism, preferring to defer to female prejudices than to stand
up for their own sex in its hour of greatest need and expose the diabolical
platform upon which feminism proclaimed its hatred of men, and above all God,
as of the godly, from a metachemical base rooted in,
and to some extent legitimized by, the cathode-ray tube of light-emitting vacuousness.
17. Females are less subjectively self-contained
than males, less naturalistic/idealistic, or masculine/divine, and much more
disposed to materialistic/realistic prejudices which, stemming from
diabolic/feminine affinities, reduce everything,
sooner or later, to tyrannical impositions of an overly objective order,
castigating natural determinism from the morally dubious vantage-point of free
will.
18. Females claim to have been oppressed by
Christianity, especially by the Roman Catholic form of Christianity which,
compared to Protestantism, is alone genuinely Christian. But it is far better for males that their diabolical
and/or feminine genie should be bottled up than that it should be given free
rein, in contemporary fashion, to puss and/or piss upon anything moral as a
matter of feminist course!
19. For now it is males who increasingly feel the
oppression of liberated females, and no self-respecting man, with an iota of
genuine intellect, could possibly be complacent with a situation that is the
reverse of the Christian one, and an open invitation, in consequence, for the
Devil to do her damnedest.
20. That is why, if life is to return to a moral
platform, the diabolical genie of feminism that first Protestantism and then
Liberalism let out of the Christian bottle must be bottled up anew, only this
time more firmly and with greater resolve on the part of males, both masculine
and divine, than ever before, in order to ensure that nothing comparably
immoral ever happens again!
21. For if it is one thing for females to lose
out to males, it is quite another for males to lose out to females, since the
outcome is morally disastrous for that sex which, centred in determinism, is
alone genuinely capable of God and Heaven, and never more so than when fully
male in divine terms.
22. The choice between
the Devil's rule and God's lead is there at all times, though only a
Christian-type re-born society, more given to sensibility than to sensuality,
would consciously strive to further and retain the latter, at the expense of
free will and all that is anti-male.
23. Only that society which resolutely clings to
supernatural determinism, the divine determinism of airy transcendentalism, has
any chance of keeping the Devil of super-unnatural-to-sub-unnatural freedom,
the diabolic freedom of fiery fundamentalism, at bay and under firm wraps. Such a society is more than Christian: it is
effectively Superchristian, and thus commensurate
with that Social Transcendentalism which I have been advocating, in Messianic
vein, all along.
24. A 'free society', rooted in polytheistic
objectivity, is one which believes in granting the Devil free rein to rule over
mankind from a basis in cosmic super-unnaturalism. It is a society in which the superfeminine is held in high regard to the detriment, if
not exclusion, of anything supermasculine. It is as far removed from positive deism as
it is humanly possible to get!
25. In fact, one is obliged to regard the concept
of 'human beings' as a Christian anachronism in a society which is ruled, to
all intents and purposes, by 'human doings', by people who esteem the Cupidian free will of superfeminine-to-subfeminine
materialism above all else, and have scant regard, in consequence, for being.
26. Such a radically Western society is likely to
remain the last refuge of the Devil so long as it continues in its polytheistic
tracks and rejects deistic alternatives to its diabolical will, the will to
freedom from supernatural determinism at any cost. Ethnically red, it will be the born enemy of
anything yellow, and hence radically Eastern.
CYCLE
TWENTY-EIGHT
1. Just as sensibility can only be achieved at
the expense of sensuality, so one type of sensibility or sensuality can only be
achieved at another's expense, both in relation to gender and to plane.
2. A Nonconformist is unlikely to become a
Transcendentalist, or vice versa.
Likewise, a Humanist is unlikely to become a Fundamentalist, or vice
versa.
3. I wrote some time ago of atheism being
against theism, whether in terms of polytheism, monotheism, or pantheism. Yet it does not inevitably follow that an
Atheist will be a Deist, believing in deity, and thus someone who is into one
or other mode of transcendentalism. On
the contrary, he may well be committed to atheism as an end-in-itself, and thus
stand at a radically nonconformist or even humanist remove not only from deism,
but from conventionally theistic forms of nonconformism
and humanism such as are much more prominent, I would argue, in relation to
Protestantism than to Catholicism.
4. Hence it should be possible to conceive of atheism
as a kind of half-way house between theism and deism, a rejection, implicit or
otherwise, of the former but an inability or unwillingness to embrace the
latter. In this respect, the atheist's
elemental correspondence would be to the deuteron/deuterino
if Nonconformist (masculine) but to the positron/positrino
if Humanist (feminine), and atheism, conceived in these phenomenal terms, would
act as a buffer-zone between theism and deism, capable of leaning one way or
the other, but always remaining distinct from each.
5. If that which is atheist does not
necessarily become deist, it can at least be regarded as a support for deism,
paving the way, as a rejection of theism, for the leadership of the supermasculine above.
6. The affirmation of a 'Kingdom Within' lends
itself to equation with atheism, insofar as it implies a 'turning one's back'
on theism and whatever can be said to adhere, in Creator-like terms, to the
'Kingdom Without'. In this respect,
there is certainly scope for identifying Christ with atheism and for
apperceiving in a more radical order of nonconformism
that which is the next best thing to deism, viz. transcendentalism, wherein the
Holy Spirit of Heaven is the reward for godly strivings.
7. What ultimately is God, the deity,
but the commitment of one's conscious mind to the inner metaphysical willpower
of the lungs, so that one rises above breathing to the airy peaks of
transcendental meditation, powered by the lungs to the glorification of
spiritual selfhood that comes from identifying with the breath, especially, in
this context, the out-breath of the spirit.
8. When my spiritual
self is enlightened by the universal spirit upon which it meditatively feeds,
it is lifted upwards to a joyful self-realization which is its glorification. It becomes one with the universal spirit, and
is thereby released from personal selfhood.
9. The Mind-Son superman of the Lung-Father
achieves not only knowledge of God but an experience of the Holy Spirit of
(out-breath) Heaven, as self plunges into respiratory willpower to achieve
transcendent glory, passing from one to the other in a continuous cycle of
metaphysical centeredness.
10. God is truth, and truth leads to joy, the
heavenly fulfilment of the superconscious self's
quest for universal release.
11. However, when I no longer meditate but simply
breathe, I have ceased to identify, in supermasculine
vein, with the superconscious self and reverted to
some lower self which, in all probability, has little or no interest in God and
no prospect, in consequence, of universal redemption through air.
12. The conscious self
becomes superconscious only when it is exclusively
dedicated to the breath and no longer tied to other forms of self, including
the intellectual and instinctual.
Neither is it tied to the air externally, as subconscious, as and when
one listens, as subman, to music and thus partakes of
God in once-born mode, which is deism of a sensual rather than a sensible
nature.
13. The subman stands
closer to the superman than does the man of cerebral atheism, since he is not a
'son of man' but a 'Son of God', and outer deism is really the next best thing
to inner deism, given its transcendental essence in subnatural
determinism, a determinism at a sequential-time remove from the inner deism of
spaced space.
14. Spirit in Time is still spirit, no matter how
sensual it may be. And it is still true,
wise, and holy, if (on account of its outer nature) less so than the spirit in
Space to which transcendental meditation panders in spaced vein, bringing the
devotee (Son) of God to supernatural determinism.
15. That which is not
holy, and deistic, is unholy and atheistic (radical nonconformist) and/or
pantheistic (conventional nonconformist); while that, conversely, which is not
clear, and atheistic (radical humanist) and/or monotheistic (conventional
humanist), is unclear and polytheistic, standing, as soul in Space, at an
antithetical remove from spirit there.
Such Soul-Space is superfeminine where
Spirit-Space is supermasculine, the metachemical Beginning of life as opposed to its
metaphysical Ending. Alpha
as opposed to omega.
16. And alpha, being
unclear, is barbarous, in complete contrast to the holy, and therefore
cultural, nature of omega. The First is
appearance, the Last ... essence. The Beginning
is magic, the Ending ... mystic. For
where magic has to do with appearances, for instance with sleight-of-hand,
mysticism is all about essences, the unseen or hidden meanings that lie within
the kernel of life as metaphysical principles, the greatest of which is joy in
relation to the return of spiritual self to its universal source in the air
consciously breathed, through transcendental meditation, to the point of superconsciousness.
17. The mysticism of deism is not only antithetical
to the magic of polytheism (subsequently modified into miracles for the benefit
of those who relate to the monotheistic and pantheistic extrapolations
thereof); it is above and beyond the gnosticism of
atheism and those who, whilst affirming the 'kingdom within' of 'the word',
have little or no intention of affirming the 'kingdom within' of the spirit,
and thus of climbing free of radical nonconformism
towards a transcendent summit of religious being.
18. Such radical Nonconformists are as entitled
to their cerebral re-birth, however, as the inner Transcendentalists to their
respiratory re-birth, and the triadic Beyond to which I subscribe would do
nothing to dissuade them from sticking to their phenomenal bent in the
atheistic 'below'.
CYCLE
TWENTY-NINE
1. Doing in appearance, as opposed to giving in
quantity, taking in quality, and being in essence.
2. To devolve, through the noumenal
objectivity of space-time metachemistry, from the
primary appearance/secondary essence of most particle/least wavicle
to the secondary appearance/primary essence of least particle/most wavicle via the primary quantity/secondary quality of more
(relative to most) particle/less (relative to least) wavicle
and the secondary quantity/primary quality of less (relative to least)
particle/more (relative to most) wavicle ... in
relation to photon and/or photino materialism.
3. To devolve, through the phenomenal
objectivity of volume-mass chemistry, from the primary appearance/secondary
essence of most particle/least wavicle to the
secondary appearance/primary essence of least particle/most wavicle
via the primary quantity/secondary quality of more (relative to most)
particle/less (relative to least) wavicle and the
secondary quantity/primary quality of less (relative to least) particle/more
(relative to most) wavicle ... in relation to
electron and/or electrino (conventional) or positron
and/or positrino (radical) realism.
4. To evolve, through the phenomenal
subjectivity of mass-volume physics, from the secondary essence/primary
appearance of least wavicle/most particle to the
primary essence/secondary appearance of most wavicle/least
particle via the secondary quality/primary quantity of less (relative to least)
wavicle/more (relative to most) particle and the
primary quality/secondary quantity of more (relative to most) wavicle/less (relative to least) particle ... in relation
to neutron and/or neutrino (conventional) or deuteron and/or deuterino (radical) naturalism.
5. To evolve, through the noumenal
subjectivity of time-space metaphysics, from the secondary essence/primary
appearance of least wavicle/most particle to the
primary essence/secondary appearance of most wavicle/least
particle via the secondary quality/primary quantity of less (relative to least)
wavicle/more (relative to most) particle and the
primary quality/secondary quantity of more (relative to most) wavicle/less (relative to least) particle ... in relation
to proton and/or protino idealism.
6. To contrast the per se materialism
of noumenal objectivity in its most particle/least wavicle mode (which is scientific) with the quasi-realistic
materialism of the more (relative to most) particle/less (relative to least) wavicle mode of noumenal
objectivity (which is political), the quasi-naturalistic materialism of the
less (relative to least) particle/more (relative to most) wavicle
mode of noumenal objectivity (which is economic), and
the quasi-idealistic materialism of the least particle/most wavicle
mode of noumenal objectivity (which is religious),
thereby proceeding, in metachemical terms, from
appearance to essence via quantity and quality.
7. To contrast the per se realism of
phenomenal objectivity in its more (relative to most) particle/less (relative
to least) wavicle mode (which is political) with the
quasi-materialistic realism of the most particle/least wavicle
mode of phenomenal objectivity (which is scientific), the quasi-idealistic
realism of the least particle/most wavicle mode of
phenomenal objectivity (which is religious), and the quasi-naturalistic realism
of the less (relative to least) particle/more (relative to most) wavicle mode of phenomenal objectivity (which is economic),
thereby proceeding, in chemical terms, from quantity to quality via appearance
and essence.
8. To contrast the per se naturalism of
phenomenal subjectivity in its more (relative to most) wavicle/less
(relative to least) particle mode (which is economic) with the quasi-idealistic
naturalism of the most wavicle/least particle mode of
phenomenal subjectivity (which is religious), the quasi-materialistic
naturalism of the least wavicle/most particle mode of
phenomenal subjectivity (which is scientific), and the quasi-realistic
naturalism of the less (relative to least) wavicle/more
(relative to most) particle mode of phenomenal subjectivity (which is
political), thereby proceeding, in physical terms, from quality to quantity via
essence and appearance.
9. To contrast the per se idealism of noumenal subjectivity in its most wavicle/least
particle mode (which is religious) with the quasi-materialistic idealism of the
least wavicle/most particle mode of noumenal subjectivity (which is scientific), the
quasi-realistic idealism of the less (relative to least) wavicle/more
(relative to most) particle mode of noumenal
subjectivity (which is political), and the quasi-naturalistic idealism of the
more (relative to most) wavicle/less (relative to
least) particle mode of noumenal subjectivity (which
is economic), thereby proceeding, in metaphysical terms, from essence to
appearance via quantity and quality.
10. Just as Science is in its
per se
manifestation only in materialism, so politics is in its per se
manifestation only in realism, economics in its per se manifestation
only in naturalism, and religion in its per se manifestation only in
idealism.
11. It is the materialistic appearance, the
realistic quantity, the naturalistic quality, and the idealistic essence which
correspond to the per
se manifestations of science, politics, economics, and religion.
12. Appearance is never more materialistic than
in fire, quantity never more realistic than in water, quality never more
naturalistic than in vegetation, and essence never more idealistic than in air.
13. And this applies to untransvaluated/once-born
options no less than to transvaluated/re-born ones,
so that we are bisecting more than one plane, relative to noumenal
or to phenomenal alternatives, in each case.
14. Hence appearance is never more materialistic
(and scientific) than in noumenal objectivity, which
is metachemically extensive in Space and Time as
space-time materialism.
15. Hence quantity is never more realistic (and
political) than in phenomenal objectivity, which is chemically extensive in
Volume and Mass as volume-mass realism.
16. Hence quality is never more naturalistic (and
economic) than in phenomenal subjectivity, which is physically intensive in
Mass and Volume as mass-volume naturalism.
17. Hence essence is never more idealistic (and
religious) than in noumenal subjectivity, which is
metaphysically intensive in Time and Space as time-space idealism.
18. Just as doing is maximized in space-time
materialism, so giving is maximized in volume-mass realism, taking maximized in
mass-volume naturalism, and being maximized in time-space idealism.
19. From the maximized doing of the Devil/Hell in
space-time materialism to the maximized being of Heaven/God in time-space
idealism, as from noumenal alpha to noumenal omega.
20. From the maximized giving of woman/purgatory
in volume-mass realism to the maximized taking of earth/man in mass-volume
naturalism, as from phenomenal alpha to phenomenal omega.
21. Just as the Devil/Hell, corresponding to a
particle/wavicle distinction in space-time
materialism, can be either negative or positive, which is to say, factors of
damnation or salvation in relation to doing, so Heaven/God, corresponding to a wavicle/particle distinction in time-space idealism, can be
either negative or positive, that is to say, factors of cursedness or
blessedness in relation to being.
22. Just as woman/purgatory, corresponding to a
particle/wavicle distinction in volume-mass realism,
can be either negative or positive, which is to say, factors of opposition
(left) or governance (right) in relation to giving, so earth/man, corresponding
to a wavicle/particle distinction in mass-volume
naturalism, can be either negative or positive, that is to say, factors of
poverty or wealth in relation to taking.
23. The appearance of doing
contrasts with the essence of being, no less than the quantity of giving with
the quality of taking.
24. Doing is a crime (against the clear id by the
unclear soul), whether the doer be damned to negative doing or saved (from
negative doing) to positive doing.
25. Giving is a punishment (of the unclear soul
by the clear id), whether the giver be confined to negative giving (opposition)
or defined by positive giving (governance).
26. Taking is a sin (of the unholy mind against
the holy spirit), whether the taker be reduced to
negative taking (through poverty) or induced (through wealth) to take
positively.
27. Being is a grace (of the holy spirit beyond
the unholy mind), whether the be-er
is cursed by negative being or blessed by positive being.
28. To contrast the evil (noumenal
objectivity) of crime with the goodness (phenomenal objectivity) of punishment,
the former unclear in its vicious immorality and the latter clear in its
virtuous immorality, as between fire and water.
29. To contrast the folly (phenomenal
subjectivity) of sin with the wisdom (noumenal
subjectivity) of grace, the former unholy in its vicious morality and the
latter holy in its virtuous morality, as between vegetation and air.
CYCLE
THIRTY
1. A person is only fully a human being in being. In doing, giving, and taking, one is less
than fully human. Indeed, some people,
predominantly into one or another of the alternatives to being, would be more
accurately described as human doings, human givings,
and human takings. A human being, on the
other hand, is really someone for whom being is the chief purpose and
end of life.
2. To do is to
extensively diverge and/or converge, depending on the context (outer or inner),
as noumenal objectivity in metachemical
materialism.
3. To give is to extensively diverge and/or
converge as phenomenal objectivity in chemical realism.
4. To take is to intensively diverge and/or
converge as phenomenal subjectivity in physical naturalism.
5. To be is to intensively diverge and/or converge
as noumenal subjectivity in metaphysical idealism.
6. As a rule, women
give to do, whereas men take to be.
7. Hence, in general terms, the sexes draw
together only to drift apart, as from feminine to diabolic on the one hand, and
from masculine to divine on the other hand.
8. Men take what women have to give, but they
do so in order to achieve enhanced being (relative to their vegetative bent).
9. A woman achieves enhanced doing through
giving, for she may well reap the reward of motherhood for her romantic pains,
and thus come to rear that which, as offspring, is more disposed to doing than
to anything else.
10. Men have more to gain by keeping women
pregnant than by leaving them sensually aloof from motherhood, after the
fashion of whores.
11. The vegetative brain
rises over the womb only when the latter is sufficiently watery to be committed
to humanist sensibility, not when the latter is devoid of life and the tongue
accordingly rules the flesh in sensual fashion.
12. There is undoubtedly something
pseudo-Christian, and thus anglo-catholic, about the use of condoms, whose rubbery texture,
suggestive of a watery imposition on the flesh, precludes the possibility of
maternal sensibility, thereby maintaining the tongue-over-phallus hierarchy, within
an inverted triangle, of heathenistic sensuality.
13. Vegetation is only beneath water in heathenistic sensuality.
In Christian sensibility, on the other hand, it is - or has the capacity
to rise - above it, standing at a sinful remove from the grace of true wisdom.
14. Christianity does not really provide a
solution to the problem, from a male standpoint, of sin, but, rather, serves to
perpetuate it in relation to sensibility.
15. Keeping women pregnant does not free-up men
for God, but keeps them confined to phenomenal criteria in vegetative
vein. For God is not really Christ, and
although cerebral knowledge can be enhanced when women are brought to
instinctual sensibility, at the end of the day such knowledge is a far cry from
genuine spirituality, being but a radical nonconformist shortfall, in Christian
atheism, from that which appertains, through ultimate Godhead, the Lung-God
Father of inner metaphysical willpower, to the Holy Spirit of Heaven.
16. Obviously, it is better from a Christian standpoint
that women should be encouraged towards instinctual sensibility in the womb
than either left to sensuality or granted maximum freedom to dissent from such
sensibility through, for example, recourse to abortion. But the problem of sin in sensibility still
remains a seemingly insurmountable obstacle to the development, by greater
numbers of men, of genuine grace through meditative praxis. For such grace as they may be capable of is
subsequently undermined by the doingful criminality
of offspring, who detract from it in proportion to the extent of their Cupidian devility.
17. What ultimately matters, from the standpoint
of religious progress, is the expansion of morality at immorality's expense, so
that there will be more grace and less crime, as well, 'down below', as more
sin and less punishment. By
which I of course mean more meditative grace and less agitative
crime on the one hand, and more cogitative sin and less instinctive punishment
on the other hand.
18. Ultimately, substantial progress will only
come from the substitution of artificial methods of reproduction for natural
reproductive practices, and from the development, within a more advanced
manifestation of artificial reproduction, of genetic discrimination that
disfavours the female seed and favours the male one, thereby decreasing the metachemical/chemical side of life as the
physical/metaphysical side of it is increased.
19. For as long as things remain in an 'open
society' alpha-stemming mode, there will always be a disproportionate number of
females to males, with a corresponding bias, fuelled by cosmic pressures,
towards immorality of one degree and/or kind or another.
20. We need both to increase the moral (in both
vicious and virtuous modes) and to decrease the immoral (in both vicious and
virtuous modes), and I have suggested, in earlier texts, ways and means by
which this may be achieved. Only thus
will the triadic Beyond properly come to pass, on a distinctly post-worldly
basis of effective feminine, masculine, and supermasculine
tiers.
21. Discrimination by itself is not wrong; it is
how and why and who you discriminate against that is the significant
factor. Not to be capable of
discriminating in certain matters would be a mark of imbecility, if not blatant
immorality. We all discriminate one way
or another, even if only to prefer taking to being, or giving to doing, or vice
versa in each case.
22. If, in the future, society is geared to most
being, more taking, less giving, and least doing, then it will be because
certain men have dedicated their lives to the realization of this ultimate
scheme and have stood up for that which they believe in most profoundly, even
at the risk of misunderstanding, denigration, and persecution.
23. This ultimate scheme, which is commensurate
with 'Kingdom Come', will not come about by itself, nor is it very much in
evidence in the contemporary world, where the ratio of elemental factors is
pretty much the reverse of what I have projected as closer, overall, to the
ideal. But it can come about, and the
People, especially those of
24. I have effectively completed my theoretical
task in this regard, and it only remains now for enough people to approve of it
before we begin to witness a move in the direction pointed. Judgement will be about deciding whether to
go forward, democratically and officially, into 'Kingdom Come', not least of
all within the broader Gaelic framework of a Centrist Federation, or whether to
reject the opportunity of religious sovereignty (in relation to a three-tier
structure) in favour of the amoral world and its democratic 'sin'. I must leave the People to judge me and to
judge themselves, before there can be any prospect of implementing Judgement on
their behalf.
CYCLE
THIRTY-ONE
1. It is easy for people to regard as 'cheap'
that man who does not buy or dress expensively.
But there is an immense difference between failing to come up to a
position of economic wealth because one has tried to and failed or,
alternatively, because one identifies, in due female fashion, with a political
or a scientific bent more than an economic one, and living, on the other hand, beyond
it in what amounts to a religious vocation.
2. Such a man is only 'cheap', or recognizably
poor, because of his commitment to wisdom and unwillingness, in consequence, to
allow the folly of economic gain to play a leading roll in his life.
3. The pursuit of
economic gain does not interest him, since he is content to 'get by on a
shoestring' in order to have as much time as possible in which to cultivate
wisdom in relation to being. Money for
him is not the be-all-and-end-all that it becomes for those less
spiritually-inclined people whom he identifies with sinful folly.
4. He despises their lifestyle, because it can
only exist in relation to heathenistic criteria, in
which politics and science also have major rolls to play, with triangular
implications. He realizes, when
ignorantly denigrated by such people, how different he is and how difficult it
can sometimes be being wise in a world which gives every encouragement to
fools. For his 'Kingdom' is not of this
world, and he knows, too, that, in Christ's words, it is easier for a camel to
pass through the eye of a needle than for a rich man to enter the '
APPENDIX
1. When I wrote, some time ago, about France being
culturally barbarous in its painterly traditions and England, by comparison,
culturally civilized with regard to literature, particularly theatre, I was
effectively distinguishing between countries that share the same gender bias on
dissimilar terms: France in relation to fiery diabolism and England in relation
to watery femininity.
2. One could in fact describe this
relationship, in virtual Nietzschean vein, as one
between fiery überweiben and watery unterweiben, or 'overwomen' and 'underwomen', since
it is the objective counterpart, on a European level, to the übermenschen/untermenschen subjective dichotomy
that may be regarded, in general terms, as existing between Germany and Russia,
the former given, in airiness, to a musical tradition commensurate with genuine
culture, and the latter, characterized by vegetation, excelling in sculpture,
not least of all under communism.
3. In fact, Germany, with its airy peaks,
eminently qualifies for an analogy with divinity, since it was there more than
anywhere else that the concept of the superman first arose, and the superman,
as we all know, is the upholder of higher values and the type of the 'overman' who looks down, from his mountainous elevation,
upon the flat planes of the 'undermen' to the East.
4. Be that as it may, the masculinity of
Russia, with its great expanses of vegetative plane, stands in a sinful
relationship to German grace, as sculpture to music, and the Russian holds a
position, as untermensch, analogous to that of
the Englishman vis-à-vis the Frenchman, except, that is, for the gender
differential that obliges us to think in terms of unterweib where he is concerned.
5. If the Russians 'look up' to Germany, then
it need not surprise us that the English 'look up' to France, while both the Germans
and the French 'look down' upon their respective gender parallels. They also, as air and fire, 'look askance'
upon one another, since reflective of an east/west axis in
6. Such an axis would not, however, be so
characteristic of England's relationship to, say, Russia, since water and
vegetation, literature and sculpture, woman and man, tend to constitute a
north/south axis, and although England may not hold the most flattering opinion
of Russia, it has been obliged, historically, to concentrate its objective
energies upon constraining Ireland, and the Gaelic countries in general, to its
will, while directing the barbs of its feminine punishment chiefly upon France
in due watery fashion.
7. Despite its vegetative aspect, Ireland also
has a distinct capacity for air, as does Scotland and Wales, bearing in mind
the extent to which mountainous uplands are characteristic of those countries,
and which, certainly in Ireland's case, take it closer in spirit to Germany.
8. On the other hand, the Iberian peninsular
and most of Latin Europe is comparatively flat, with rolling planes, and has
more in common with Russia than with, say, Germany, if, arguably, from a preponderantly
sensual rather than a sensible vegetative standpoint. All that changes, of course, in South
America, especially in the region of the Andes, and the Latin climbs beyond
vegetation to air, joining forces with those Germans who are spiritually drawn
to South America, as, not surprisingly, are many Gaels, including, most
notably, the Welsh.
9. Since the English imported their watery bias
into Ireland, it is no small wonder that Northern Ireland now stands apart from
the South on the basis of a north/south axis in which watery civilization,
remaining loyal to the British mainland, remains aloof from vegetative
naturalism and such aspirations as the latter may have, within circumscribed
bounds determined by Catholicism, to airy culture.
10. Fearing loss of British sovereignty, the
North clings to its female gender bias, and all attempts by the South to woo it
into a united Ireland on the basis of masculine republicanism come to nothing,
since Protestants fear the effect of a Catholic majority, given to male
hegemony, upon themselves, and would rather revert to fire than embrace air.
11. The solution to this predicament is not, of
course, to be found in the abdication of gender sovereignty by either people, since
that would be well-nigh impossible, but in a totally New Order such that I have
been addressing, in my works, for several years now. But that is another story, and I am simply
concerned here to point up the gender differential that characterizes relationships
between the divided parts of the island of Ireland at the present time, and
which can only be ignored at the cost of cant.
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