THE CORE OF THE SELF
Cyclic Philosophy
Copyright © 1998–2012 John O'Loughlin
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CONTENTS
1. Seasonal Arts
2. Printing vis-à-vis Writing
3. Self vis-à-vis Brain
4. Subdivisions of the Self
5. The Lie of Equality
6. The Lie of the Heart
7. A Brotherhood of Man
8. The Brotherhood of Supermen
9. Profane and Sacred
10. From Appearance to Essence
11. Life after Death
12. 'Giving Up the Ghost'
13. Profanity and Sanctity Revisited
14. Various Trinities
15. Atomic and Subatomic Means
16. Extremes of the Self
17. Of Idiots and Egoists
18. Self and Antiself, Etc.
19. Comparisons and Contrasts in Class and Gender
20. Sexuality and the Id
21. Towards a Gaelic Federation
22. Voice of the Self
23. The Core of the Self
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SEASONAL ARTS
1. Just as one might think, on a
noumenal/phenomenal basis, of summer as the season of fire, winter as the
season of water, spring as the season of vegetation (earth), and autumn as the
season of air, so one could think of art as the art form of fire (paint),
literature as the art form of water (ink), sculpture as the art form of
vegetation (clay), and music as the art form of air (airwaves).
2. On such a noumenal/phenomenal basis, it
should be possible to conceive of summer as the season of art, and hence of
painters par excellence; winter as the season of literature, and hence
of writers par excellence; spring as the season of sculpture, and hence
of sculptors par excellence; and autumn as the season of music, and
hence of musicians par excellence.
3. For an elemental correspondence surely
exists between summer and art in relation to fire; winter and literature in
relation to water; spring and sculpture in relation to vegetation; and autumn
and music in relation to air.
4. Considering that fire is diabolic
(superfeminine to subfeminine in space-time devolution), water feminine,
vegetation masculine, and air divine (submasculine to supermasculine in
time-space evolution), I hold art to be the diabolic art form par
excellence, literature to be the feminine art form par excellence,
sculpture the masculine art form par excellence, and music the divine
art form par excellence.
5. This is equivalent to saying that, like
summer and art, fire is apparent; that, like winter and literature, water is
quantitative; that, like spring and sculpture, vegetation is qualitative; and that,
like autumn and music, air is essential.
6. For the apparent is diabolic, the
quantitative feminine, the qualitative masculine, and the essential divine,
which is to say, male in a noumenal as opposed to a phenomenal way, as
applicable to time and space rather than to mass and volume.
7. Likewise, that which is diabolic is female
in a noumenal as opposed to a phenomenal way, which is to say, as applicable to
space and time rather than to volume and mass.
8. There is consequently a sense in which summer
is noumenal in a female way (diabolic), winter phenomenal in a female way
(feminine), spring phenomenal in a male way (masculine), and autumn noumenal in
a male way (divine).
9. Likewise art will be noumenal in a female
way (diabolic), literature phenomenal in a female way (feminine), sculpture
phenomenal in a male way (masculine), and music noumenal in a male way
(divine).
10. Now whereas that which
is female will be objective, whether noumenal (in space and time) or phenomenal
(in volume and mass), that which is male, by contrast, will be subjective,
whether phenomenal (in mass and volume) or noumenal (in time and space).
11. As a rule,
objectivity corresponds to that which is straight or rectilinear, whereas
subjectivity corresponds to whatever is round or curvilinear.
12. Hence there is about objectivity a certain
straightness, which contrasts with the roundness of subjectivity pretty much as
the rectilinear straightness of the majority of paintings and books contrasts
with the curvilinear roundness of the majority of sculptures and records
(including compact discs), the majority of which are used for the storage of
recorded sound, especially music.
13. Thus to contrast the objective nature of art
and literature, viz. paintings and books, with the subjective nature of
sculpture and music, viz. figure sculptures and records, as one could contrast
summer and winter with spring and autumn, the former seasons female, the latter
ones male.
14. For this is equivalent to contrasting fire
and water, the objective elements par excellence, with vegetation
and air, the latter of which are not only subjective, but male as opposed to
female on both phenomenal and noumenal terms.
PRINTING VIS-À-VIS WRITING
1. There is likewise an objective/subjective
distinction, it seems to me, between printing and writing, since that which is
objective remains free or separate, whereas the subjective reflects a tendency
towards binding and, hence, unity.
2. Hence it could be argued that printing corresponds
to the female side of life in what amounts to an objective tendency of
characters to remain separate, or disjunctive, whereas writing corresponds to
the male side of life in what amounts to the subjective bias of joined
characters, which thereby bind into a writerly whole.
3. It would also follow that whereas printing
is largely public, or suited to literary products in the public domain,
writing, by contrast, is largely private, and therefore more suited to literary
exchanges, or whatever, of a private or secretive nature.
4. I happen to think that the deepest and
truest writings, which are more likely to be philosophical than, say,
fictional, require to be written rather than printed, and that only on such a
subjective basis could justice be done to them, insofar as the profoundest
writings will be those which are the most subjective, and hence
male-orientated.
5. Doubtless fiction and philosophy are the two
kinds of literature which most conform to a subjective bias, with fiction
arguably more masculine and phenomenal than - at any rate, comparatively -
divine and noumenal, given its vegetative bias within the broadly feminine, or
fluidal, parameters of literature generally.
6. This would contrast with poetry and drama as
the two kinds of literary production which most conform to an objective bias,
with poetry arguably more diabolic and noumenal, comparatively speaking, than
feminine or phenomenal, given its fiery bias within the broadly feminine, or
fluidal, parameters of literature generally.
7. Yet, paradoxes of this sort notwithstanding,
it does seem that the more subjective literature becomes, as in the best
philosophy, the less applicability does it have to the public domain, and the
more irrelevant printing accordingly becomes to it.
8. In fact, one might be forgiven for wondering
whether print could ever do justice to works of a deeply subjective and hence
truth-oriented order, insofar as printed matter betrays what is,
after all, an objective tendency in which separateness rather than
joinedness is the (female) norm.
9. And such a norm,
being demonstrably superficial, can hardly be expected to do justice to works
of literary profundity, least of all those which advocate, through
philosophical wisdom, greater binding to self as the solution, for males, to
life's manifold perplexities.
10. There is definitely no basis for supposing
that printed works will give any great encouragement to males to cultivate
subjectivity at the expense of objectivity, particularly in view of the fact
that printing reflects an objective disposition such that 'flies in the face'
of subjective binding.
11. On the contrary, printed material is a
reflection of freedom, and the growth of printing at the expense of writing in
the modern world was not achieved without the correlative shrinkage of binding,
and thus of male-oriented moral values.
12. For there would seem to be a connection
between printing and secular freedom on the one hand, and between writing and
ecclesiastic binding on the other hand, with the former very much the
prevailing norm not only in so-called 'free societies', but in the public
domain generally.
13. So much so that one cannot conceive of a
deeply subjective or moralistic text being published in book form, since books
send out the wrong signals, in their printed-character formats, as far as any
possibility of religious binding is concerned.
14. Not only would it be a contradiction in terms
for deeply subjective work to be published in book form, but it is almost
inconceivable that publishers would encourage the dissemination of such
writings anyway, bearing in mind their irrelevance to the printed norms to
which books invariably subscribe.
15. The only medium likely to do justice to highly
philosophical texts of a deeply subjective nature, such that go beyond even
Christian binding in their transcendentalist aspirations, would be compact
discs, specifically with the use of a writerly, or joined-character, typeface
... such that could only prove more technically suited to the theoretical
exemplification of what may well amount to a Superchristian binding, the
binding-of-bindings and truth-of-truths.
16. For binding is not only beyond freedom, as
wavicles lie beyond particles, but is that which comes to pass when the male of
the species takes responsibility for his own destiny and rejects secular
objectivity as a matter of principle.
17. Thus it is theoretically possible to restore,
on suitably artificial terms, writing to its moral pre-eminence in the vanguard
of binding to subjective values, and anyone who does so will have passed beyond
the secular freedoms of the world and the dominion, in consequence, of female
objectivity.
18. Anyone who seeks for
truth not in himself or, rather, his self, but in the print-based publications
of secular modernity ... is searching in the wrong place and effectively
wasting his time!
SELF VIS-À-VIS BRAIN
1. It is easy to confound the self with the
brain, for the brain is the arena in which the ego strives for symbolic
definition as 'I' or 'me'. In actuality,
however, the brain is merely a tool of the self.
2. That which thinks is not the brain as such,
though the brain is certainly capable of spontaneously generating thoughts from
time to time, but the self which uses the brain for purposes of thinking either
about itself or others, not to mention about things or situations in
general. I call this self the central
nervous system, for it is that which, composed of innumerable nerve fibres,
locks into the base of the brain and stretches down the length of the spine.
3. Thus when the brain thinks or, more usually,
is encouraged to think, it is the self, the central nervous system, which is
responsible, and it is in response to a variety of sensual and sensible stimuli
that the self utilizes the verbal capacity of the brain for purposes of
thinking.
4. Yet it is less the brain thinking ... than
the self thinking through the brain; for the central nervous system has the
capacity to formulate thoughts according to its requirements, and what is
thought follows from its manipulation of verbal and even non-verbal concepts,
including images.
5. Now although the brain occasionally seems to
think by itself, it is by and large under the control of the self, and
therefore only thinks or, rather, is used for thinking when the self ordains
it. A brain, on the other hand, that was
not under the self's control would be deranged, whether because of damage to
the brain or damage to the central nervous system, or both.
6. For most people most of the time, however,
thought happens when one wants it to happen, because it is oneself or, rather,
one's self, the central nervous system, which is responsible for making it
happen, since the brain is simply a tool and verbal storehouse of the self,
which manifests itself to it as ego, the fulcrum of thought.
7. Therefore the 'I' that thinks these thoughts
is not the brain but the egocentric manifestation of the self which uses the
symbol 'I' to define itself in relation to thought, and which only thinks when
it wants to think.
8. Hence that which pertains to the brain, viz.
verbal concepts, and that which actually thinks by manipulating those concepts
in a rational and meaningful way, viz. the ego, are two quite separate entities,
as separate or distinctive, in fact, as the phenomenally sensible not-self, or
brain, and the transpersonal self, or central nervous system.
9. For the brain is merely one of a number of
not-selves, or organic foci of willpower, which range from sensuality to
sensibility on both phenomenal and noumenal planes, whereas the central nervous
system is transpersonal in its ability to manipulate all organs of sensuality
and sensibility, whether directly or via the brain, and yet remain distinct
from them at the same time.
10. In this respect, the transpersonal self, or
central nervous system, contrasts with the personal self, or bodily form in
general, which is simply the outer manifestation, or concretization, of the
inner self ... to the extent that it reflects, in greater or lesser degrees,
either an objective or a subjective disposition - the former female and the
latter male.
11. Hence whereas the personal self, or bodily
form, is what is apparent to perception, the transpersonal self, or central nervous
system, is hidden from view as that which is behind or central to the body
generally, and compared to which the latter is simply a concrete manifestation.
12. Now whether the body is an objective
concretization of the self or a subjective concretization of it ... will depend
on the gender of the central nervous system, since the outer distinctions
between female and male derive from the inner distinctions between what are
fundamentally two different kinds of nervous system - the objective, or selfless,
kind of the female self, and the subjective, or selfish, kind of the male self.
13. Hence there is a basic conflict of the seeds,
or selves, long before they achieve concretization in one of two principal ways
- either objectively in the case of the female body, with its salient
protuberances, or subjectively in the case of the male body, which is more
classically reflective, in its vegetative subjectivity, of perfect form.
14. This conflict of the seeds may be traced back
to the cosmic distinction, at the roots of life, between the stellar plane and
the solar plane, the latter having emerged from the former in the course of
evolutionary progress from objectivity to subjectivity, superfeminine to
submasculine, vacuum to plenum, spatial space to sequential time.
15. In the Bible, this emergence is of course
interpreted as a 'fall', the 'fall' of Satan from 'Heaven', which is identified
with the Creatoresque 'First Mover' (Jehovah).
But, in truth, such a 'fall' is commensurate with evolutionary progress
from female objectivity to male subjectivity, and thus from selflessness to
selfishness, the precondition, on any plane, not only of egocentric but, more
importantly, of psychocentric, and hence soulful, self-realization.
16. For the self is divisible, after all, into
egocentric and psychocentric manifestations, the former appertaining to form
and the latter, subdivisible into spiritual and emotional aspects, respectively
appertaining to content and to contentment, and only that self which, being
subjective to begin with, is sufficiently selfish ... will be able to cultivate
the soul to any appreciable extent, an extent commensurate, I mean, with soul per se,
rather than with some 'bovaryization' of soul more germane to a hegemonic will
and/or spirit.
17. Hence it takes a male self to develop
selfness, or selfhood, to any appreciable extent; for the self cannot be
developed where there is no genetic predisposition to subjectivity but, rather,
a predisposition to objectivity on the basis of a secondary order of self such
that, being selfless, defers to power and glory, will and spirit, at the
expense of form and content(ment), ego and soul.
18. It is this capacity for enhanced selfhood
which sets males apart from females, and guarantees that the development of ego
and soul to their logical conclusions will only be possible on the basis of an
intensely subjective orientation ... such that requires a more evolved central
nervous system than that to which the generality of females are heir.
SUBDIVISIONS OF THE SELF
1. Besides having a physiological correlation
with the central nervous system, the self can be psychologically and
psychically divided, as I hinted above, into ego on the one hand, and mind and soul
on the other hand, so that there is, over and above its physiological basis (in
the central nervous system), a three-way subdivision between ego, mind, and
soul, as, in other words, between conscious, superconscious, and subconscious,
the latter being the emotional core of the self.
2. Thus the self, considered psychologically
and psychically, is divisible between a conscious ego, a superconscious mind,
and a subconscious soul, with the ego situated in-between what are in effect
the psychocentric extremes of the self - namely, the superconscious mind and
the subconscious soul.
3. Unlike the mind and soul, the ego has
intellectual connotations by dint of its ability, in consciousness, to
manipulate thoughts, as already discussed, whereas the mind should only be
associated with the spirit (while still remaining distinct from what is, after
all, a manifestation of what I am apt to think of as psychesomatic
selflessness) and the soul, by contrast, only be associated with the emotional
core of the self.
4. In fact, it is the soul which is truly of
the self psychocentrically, because it strictly pertains to the self and not to
either the self involved with the not-self intellectually, viz. thoughts, or
the self conditioned by selflessness as spirituality, viz. sensational
awareness.
5. Thus while the ego utilizes the not-self and
is transmuted into mind by selflessness, the self can only tolerate so much
selflessness before it opts to rebound from it and psycho-concentrically
gravitate to what we call the soul, or kernel of the self, which is its
emotional resolution.
6. Thus the self progresses, in overall terms,
from its physiological mean in the central nervous system to its
psycho-concentric core in the soul via its egocentric and psycho-eccentric
compromises with the will of the not-self on the one hand and with the spirit
of selflessness on the other hand - the former appertaining to power and the
latter to glory.
7. It progresses, if you prefer, from id to
soul via ego and mind, as from its instinctual basis in the central nervous
system to its emotional core in the soul via intellectual and spiritual
intermediate positions in conjunction with the will and the spirit, neither of
which directly appertain to the self but, rather, to that which stands apart
from it as not-self and selflessness.
8. For whereas the not-self is an illustration
of somatic power, selflessness is an illustration of psychesomatic glory,
neither of which should be confused with the physiological structure of the
self as central nervous system, the psychological form of the self as ego, the
psycho-eccentric content of the self as mind, or the psycho-concentric
contentment of the self as soul.
9. But if the not-self and selflessness come in
a variety of different guises, from metachemical and chemical with the
objective elements of fire and water ... to physical and metaphysical with the
subjective elements of vegetation and air, so too, I contend, does the self,
since not only is there a gender divide between the objective and subjective
manifestations of the central nervous system, but the nervous system,
corresponding to the transpersonal self, can be phenomenal or noumenal, lower
class or upper class, depending on whether it is of volume and mass or of time
and space.
THE LIE OF EQUALITY
1. It would be as foolish to imagine that there
is only one kind of self, one kind of central nervous system, as to imagine
that there was only one kind of not-self, say phenomenally subjective, like the
brain or even, in sensual terms, the phallus.
2. There is certainly only one self per person,
one central nervous system to each body, but that self can be primarily
objective (and secondarily subjective) or primarily subjective (and secondarily
objective), depending on one's gender, as well as either phenomenal or noumenal
in the overall composition of its elements.
3. Thus not only should we distinguish the
female self, or central nervous system, from the male self, but one should also
allow, on a planar basis (the basis of elemental planes considered
individually), for distinctions between nervous systems which, depending on the
gender, are predominantly or preponderantly phenomenal, and those, up above,
which are predominantly or preponderantly noumenal.
4. Hence we should distinguish between the
phenomenal objectivity of chemical nervous systems in relation to volume-mass
femininity, and the phenomenal subjectivity of physical nervous systems in
relation to mass-volume masculinity - the former affiliated to the phenomenal
element of water, the latter to the phenomenal element of vegetation.
5. Likewise, we should distinguish between the
noumenal objectivity of metachemical nervous systems in relation to space-time
devility, and the noumenal subjectivity of metaphysical nervous systems in
relation to time-space divinity - the former affiliated to the noumenal element
of fire, the latter to the noumenal element of air.
6. Now if the transpersonal self, or central
nervous system, comes in a variety of guises ... from noumenal objectivity in
space-time devility to noumenal subjectivity in time-space divinity via
phenomenal objectivity in volume-mass femininity and phenomenal subjectivity in
mass-volume masculinity, then so do its psychological and psychical
extrapolations, which accrue to it as ego, mind and soul.
7. Thus no more than we can limit life to one
kind of central nervous system, and hence id, can it be limited to only one
kind of ego or mind or soul, since there are as many egos, minds, and souls as
there are different kinds of id, or nervous systems in general.
8. Hence to speak of an 'equality of all
souls', as Christianity does, is not only untrue, it is a religious lie that
'flies in the face' of actuality on both gender and, for want of a better word,
class terms.
9. Unfortunately the consequences of the
adoption of this untruth by the Christian Church have been not only contrary to
the will of Christ, who effectively taught the segregation of men from women on
the basis of the Cross, but contrary to the truth of the 'friction of the
seeds', as understood by the Jews and documented in the Old Testament.
10. For once you go down the road of upholding a
doctrine like the 'equality of all souls', you part company with gender
segregation through what amounts to a liberal equalitarianism which has the
effect of creating mud where there might otherwise, in phenomenal actuality,
have been water on the one hand, and earth on the other.
11. Thus instead of a harder or firmer earth in
relation to the salvation of men to the Cross, i.e. to Christ, the Church
produces, through equalitarian delusion, a bog of mud for 'the faithful', women
as well as men, to bog down in, thereby perpetuating the world.
12. Now such a 'bog' may call itself Christian,
but, in actuality, it is a liberal rejection of Christ and the notion that, to
follow him, one should (as a man) leave women behind and 'take up the cross' of
'earthly rebirth', the 'rebirth' that has less to do with perfect contentment
(in metaphysical joy) than with perfect form (in physical knowledge), to which,
due to subjective factors, the male of the species more perfectly corresponds.
13. Of course, here we enter into another
criticism of the Church, and hence of institutional Christianity; for 'earthly
rebirth', even were it properly to occur on the basis of gender segregation, is
a couple of planes short, in voluminous volume, of 'heavenly rebirth', the
'rebirth' not merely of the brain in relation to the phallus, but of the lungs
in relation to the ears - in short, of respiratory sensibility in spaced space.
14. For Christianity,
despite its professed zeal for salvation, doesn't really extend beyond Christ
except to the extent that cerebral sensibility diagonally 'backs on' to aural
sensuality in the metaphysical 'kingdom without' of the Father. There is no prospect of metaphysical
salvation, the salvation-of-salvations, with Christianity, but only a physical
salvation, through the word of Christ, which brings men of a certain phenomenal
and effectively lower-class stamp to physical sensibility in the brain, a
sensibility which then finds itself vulnerable to Subchristian pressures from
the metaphysical sensuality of the Father in the properly theocratic realm
beyond.
15. Yet Christianity, for all its deference to
aural sensuality in the theocratic transcendentalism of the Subchristian
Father, remains centred, by and large, in Christ, even when, through gender
equalitarianism, it manifestly fails to 'come up to' his relative level of
salvation. For it believes, remember, in
the 'equality of all souls', and such an equality takes rather more of a
phenomenal turn than a noumenal one, even with a peripheral noumenal deference,
as it were, to theocracy.
16. Hence not only is it difficult, if not
impossible, to achieve a genuinely Christian 'rebirth', through Christ's
doctrine of the Cross, when gender equalitarianism creates mud out of water and
earth, feminine and masculine elements, but it is impossible to the point of
inconceivable to imagine people going beyond Christianity, and hence the
phenomenal realm of cerebral sensibility, other than through a peripheral
deference to the Father, in due Subchristian vein.
17. For if there is one thing that Christianity
is against, in its equalitarianism of the souls, it is the prospect of a
Superchristian soul such that transcends the phenomenal parameters of the
Christian Church by upholding a metaphysical 'kingdom within' and the need, in
consequence, for noumenal salvation from aural sensuality to respiratory
sensibility, as from theocracy to meritocracy or, in conventional Christian
terminology, the Father to the Holy Spirit (of Heaven).
18. The Church has always opposed that which goes
sensibly beyond the phenomenal parameters of Christ; for the Church is rooted
in the lie of the 'equality of all souls', and those souls, or selves, must
needs be phenomenal, and hence lower class, in their relationship to volume and
mass.
19. Thus the Church has denied religious fulfilment
to the higher man, call him superman or Superchristian or Messianic Leader,
whose soul, far from being equal to that of the phenomenal masses, is as
superior to it as joy to pleasure or, in egocentrically formal terms, truth to
knowledge.
20. That man for whom transcendental meditation
rather than prayer is the mode of sensibility to which he relates in his
rejection of phenomenal limitations ... has never been given any encouragement
by the Church, but is one for whom the Christian notion of the 'equality of all
souls' is, at best, a sick joke, at worst ... a brazen lie!
THE LIE OF THE HEART
1. If the reduction of life to phenomenal terms
fails to do anything like adequate justice to its noumenal dimensions,
particularly to those dimensions in time and space which, being metaphysical,
owe more to air than to fire, then the reduction of the soul to the heart, or
the notion, in other words, that the heart is the 'seat of the soul', which is
always widely prevalent in the West, does a grave injustice to the soul.
2. For the heart is not the self, neither in
physiological nor in psychological and/or psychical terms, but one of the
principal not-selves which the self, and the metachemically-biased self in
particular, uses for purposes of expressing metachemical will.
3. The heart is, in fact, that not-self which
corresponds to repetitive time on the space-time axis of noumenal objectivity,
and is thus the sensible mode of metachemical not-self, the mode at the
opposite extreme from its sensual manifestation in the eyes.
4. Thus if the heart and the self, conceived as
the central nervous system, are not one and the same thing but really quite
distinct entities, how has the soul, which psychically pertains to the self,
come to be identified with the heart?
5. Surely the short answer to this seemingly
impossible question is that people have treated the heart as a metaphor for the
soul, as when the soul is understood to lie 'at the heart of', i.e. the core,
of the self, and have then taken the metaphor too literally, so that the core
of the self was thought to be the heart.
6. Hence they have substituted the heart for
the metaphorical reference which the word 'heart' was intended to convey, and have
then accepted the false conclusion that the heart and the 'heart of the self',
viz. the soul, are one and the same.
7. Frankly, it is better to refer to the soul
as the 'core of the self', if one is not to risk following in the fallible
footsteps of those who have substituted the heart for the metaphor it was
intended to convey. For the 'core of the
self', the soul, is most certainly not the heart,
even if the soul 'lies at the heart', so to speak, of the self.
8. Now the core of the self can be an expression
of soul, a compression of soul, a depression of soul, or an impression of soul,
depending on the self to which it is affiliated as its psychical extrapolation.
9. That is to say, the soul can be emotional on
either a loving, a proud, a pleasurable, or a joyful basis, depending whether
the self to which it is affiliated has a metachemical, and hence fiery,
temperament; a chemical, and hence watery, temperament; a physical, and hence
earthy, temperament; or a metaphysical, and hence airy, temperament - at any
rate, predominantly and/or preponderantly, according to both the gender of the
person concerned and his/her prevailing class in relation to either the
phenomenal, and lower, planes or to the noumenal, and upper, planes.
10. Thus not all people are equally disposed to
love, pride, pleasure, or joy, any more than to the negative converse of those
emotions, and this is because, despite contingencies and fluctuating
circumstances, people differ from one another on the basis of the four main
categories of self, as outlined above.
11. Even to look at people, and thus perceive the
outer manifestation, the concretization, of their inner self, is to know that
they differ from one another not only on a gender basis, but in terms of their
builds and heights, which, genetically speaking, are a rough guide to their
prevailing class, be it phenomenal, and lower, or noumenal, and upper.
12. Thus we can distinguish 'the tall' from 'the
short', with those in the noumenal categories (of space and time) generally
tall, and those in the phenomenal categories (of volume and mass) generally
short, whether or not we then proceed to differentiate 'the thick' from 'the
thin' in each category, as between fire and air 'up above', and water and
vegetation 'down below'.
13. Certainly build owes not a little to genetic
factors, which can be traced back to the transpersonal self, or central nervous
system, and it would indeed be strange if ruling types, governing types,
representing types, and leading types, to take a politically-biased paradigm,
differed not at all in their physiological profiles.
14. For it generally transpires that the most
suitable height and build for a ruling disposition is tall and thick, or
muscular, whereas the most suitable height and build for a leading disposition,
at the other extreme of the noumenal spectrum, will more usually be tall and
thin, i.e. gangular (of ganglia and/or gangly).
15. Likewise it generally transpires that the
most suitable height and build for a governing disposition is short and thick,
i.e. glandular, whereas the most suitable height and build for a representing
disposition, at the other extreme of the phenomenal spectrum, will more usually
be short and thin, i.e. vascular.
16. Whatever the exact case, people differ just as
much in their emotional experiences as in their physiologies, and while some
will be especially capable of and disposed to the emotional per se
of joy in relation to a metaphysical disposition, others will be further
removed from airy soul in what amount to pleasurable, proud, and loving
'bovaryizations' of soul in relation to physical, chemical, and metachemical
dispositions respectively, so that one might be forgiven for describing their
prevailing emotional experiences as second-, third-, and fourth-rate, as the
case may be, compared to and/or contrasted with what is, by any logical
reckoning, the first-rate emotional experience of joy in the soul-of-souls.
17. For the soul is only in its per se
manifestation in association with the noumenal element of air, not in
association with the phenomenal element of earth (vegetation), the phenomenal
element of water, or the noumenal element of fire, which are respectively
egocentric, spiritual, and instinctual elements in which soul is accordingly
'bovaryized', or exemplified, in other words, on terms which fall short, in
retrogressive degrees, of its per se manifestation in joy.
18. Thus the self which is into the heart will be
at the furthest possible remove from joyful sensibility in the loving
sensibility which tends to characterize the emotional experience of a
metachemical disposition, a disposition in which only a fourth-rate order of
soul can exist.
19. For the heart is a metachemical type of
not-self that tends to exemplify a first-rate, or expressive, order of power,
affiliated to which will be found a second-rate, or fiery, order of glory, a
third-rate, or repetitive, order of form, and a fourth-rate, or photonic, order
of contentment - the contentment, as has been argued, of emotional love.
20. Emotional love correlates with
fundamentalism, whether in scientific, political, economic, or religious terms,
and it tends to be the case that societies rooted in fundamentalism identify
the soul with love, and hence the heart, to the detriment if not exclusion of
pride, pleasure, and, most especially, joy.
A BROTHERHOOD OF MAN
1. Christ not only taught his disciples that
the 'Kingdom of Heaven' lay within, but that it would only come to pass when
there was a 'brotherhood of man' on earth, and that to achieve such a
'brotherhood' one would have to follow him, thereby abandoning mothers,
sisters, wives, girlfriends, etc. in loyalty to the Cross.
2. Thus the concept of a 'brotherhood of man'
conveys a deeply Christian notion, insofar as one imagines men existing, in
Christ-like vein, independently of women, not as their husbands or boyfriends
or lovers or toadies or dupes or whatever, but as men who have opted,
disdaining the heathenistic norms of female dominion, to reject the world ...
of heterosexual relationships ... in the interests of their souls or, at any
rate, the salvation of the self from the domination of the not-self and
selflessness, such that would otherwise be the prevailing norm.
3. For women, with their more objective central
nervous systems, are not, like men, creatures in whom the self comes first but,
on the contrary, creatures who are primarily disposed to the not-self and to
selflessness, and only secondarily disposed to the self, whether in terms of
ego or of soul.
4. Thus any compromise by men with women
invariably leads to a situation, necessarily Heathen, in which the self is
confronted, at every turn, by the domination of the not-self and selflessness,
if not directly, as in the case of women themselves, then at any rate indirectly,
via association with them.
5. Therefore the self cannot be saved from such
a domination unless one opts to live independently of women in Christ-like
vein, which is the way of the Cross and path to the 'Kingdom of Heaven', viz.
the saved soul.
6. Thus not only is a 'brotherhood of man' (or
of men) a precondition of salvation, but one cannot even envisage the 'Kingdom
of Heaven' except in relation to such a 'brotherhood', that is to
say, to men who have opted to 'turn their back' on that which divides them from
one another - namely women.
7. For so long as they continue to enter into
sexual relations with women, they will not only be vulnerable to the domination
of the self by the not-self and selflessness, of form by power and glory, but
will be divided from one another by women, who thereby preclude the possibility
of a 'brotherhood of man' from coming to pass.
8. Thus the '
9. One could
substitute Superman, Supercross, Superchristian, and Superchurch for all the Christian
references made above, but that would simply be to take a phenomenal premise to
its noumenal conclusion, and thereby improve upon the Christian tradition.
10. For the Christian tradition is one thing in theory
but quite another in practice, and few if any churches inspire confidence in
the notion that a 'brotherhood of man' is close at hand, not least of all on
account of their manifest refusal to entertain gender segregation.
11. For churches are,
after all, institutional frameworks in which people congregate together to
worship Christ, and it is evident, to judge by the composition of their
congregations, that women are as entitled to congregate in them as men, thereby
precluding the possibility of a 'brotherhood of man'.
12. In fact, considerations as to the composition
of church congregations return us, once again, to that metaphorical analogue
wherein the indiscriminate mixing of feminine and masculine, of water and
earth, creates mud, and mud it is in which these so-called Christians 'bog
down', to the detriment of their souls or, at any rate, to the disadvantage of
men, who are thereby precluded from attaining to that firmer earth upon which
the authentic Cross stands as a symbol of worldly rejection and Christ-like
resolve, the resolve of men to depart the company of women and aspire to living
in the Saviour's footsteps.
13. Unfortunately, while it may symbolize
Christian salvation, the Cross does little to inspire confidence in the
metaphysical salvation, to which I alluded some pages ago, because it is
phenomenal, and if one rejects the bodily, or phallic, mode of earthiness, as
illustrated by the Crucifixion, it is only in order to affirm, via the word of
Christ, its cerebral mode, the 'reborn' earthiness, so to speak, of vegetative
sensibility.
14. Thus the Cross always stands as a symbol for
the substitution of one mode of earthly phenomenality for another, the sensible
for the sensual, which is nothing more than the salvation of man conceived in
masculine, or phenomenal, terms ... from the phallus to the brain within the
necessarily restricted parameters of mass-volume evolution.
15. In fact, compared to time-space evolution,
the noumenal axis of metaphysics in which there is the possibility of salvation
from the aural sensuality of the ears to the respiratory sensibility of the
lungs, this phenomenal salvation of Christianity within mass-volume evolution,
exemplified by the written-off body on the Cross, is merely lower class, since
obtaining within the phenomenal planes of mass and volume, specifically with
reference to their masculine, or vegetative, manifestations.
16. Thus the Cross does nothing for the man
capable, in his noumenal bias, of both achieving and proclaiming metaphysical
salvation, and has accordingly always failed to inspire or appeal to such a
man, necessarily upper class and supermasculine, in consequence.
17. Rather has he been obliged to admit to
himself of the lower-class nature of Christianity which, because it is incapable
of rising above earthly sensibility, has always fallen short of heavenly
sensibility (though not, be it said again, of heavenly sensuality), and hence
of that which is more genuinely religious.
18. It may have been that in the far-off days of
authoritarian monarchy, Christianity was correspondingly less lower class than
it has subsequently become, but it would still have been far from genuinely
upper class in its adherence to that perennial symbol of Christianity, the
Cross.
19. In fact, such enhanced affiliations with time
and space as Christianity would then have had ... could only have made it more
biased towards the Father than the Holy Spirit, in view of the autocratic
pressures, including authoritarian monarchy, that would have been brought to bear
on it, whether for better (the Father) or for worse (Jehovah).
20. For autocratic pressures are not commensurate
with or identical to theocracy, since owing more to space-time devolution than
to time-space evolution, and thus they would have engendered or necessitated
constant interchanges between the Father and Christ of the New Testament, and
Jehovah and Satan of the Old Testament, as Church was reconciled to Kingdom,
and Kingdom to Church.
21. Be that as it may, the development of
authoritarian accountability, leading up to and following the Reformation,
undoubtedly paved the way for representative government and, as a corollary of
this, the further lowering of Christianity to the more familiar parameters,
from a modernist standpoint, of volume and mass, whether as volume-mass
devolution (Protestantism) or as mass-volume evolution (Catholicism), and has
thus brought the Church firmly down to water and/or earth (though also to both
water and earth) on a bedrock owing less to the Father and the Holy Spirit
than to the Mother and the Son of Marianism and Christism.
22. Thus the Church became even more accountable
to lower-class wishes and limitations than before, when such things were still
hindered, if not stifled, by upper-class control of society, and it inevitably
followed that lower-class politics would emerge from under the reformed Church
in the guise of democracy, to replace the autocratic politics of authoritarian
tradition.
23. Thus democracy arose as an expression or
manifestation of lower-class politics in the Western world, with a secular
extrapolation from the 'equality of all souls' of ecclesiastical precedent
which took the form of the equality of all men (and subsequently women),
regardless of their background, perceived class, genetic disposition, heights
and/or builds, etc.
24. And just as the reformed Church had 'bogged
down' in the ecclesiastical mud of volume and mass, so the democratic State
would 'bog down' in the secular mud of volume and mass, with due pluralistic relativity
between water and earth, whether as water and earth or as a muddy (and
centrist) combination of each.
25. And that is where the Western world still
finds itself after several decades, and even centuries in some countries, of
lower-class politics, of politics that, though it may have put a stop to the
autocratic excesses of authoritarianism, did as little to further the cause of
a 'brotherhood of man' as the Church, and all because the 'liberty, equality,
and fraternity' to which it generally subscribed, whether informally or
formally, inevitably played into the hands of women, and duly gave them
political encouragement to 'turn the tables' on men through Feminism.
26. Thus the same equalitarian delusion that
tripped up the Church, and upon which it subsequently foundered, has since
proved to the detriment of the State, insofar as the latter's secular delusions
have paved the way, in virtually every Western country, for the dominance of
Feminism under cover of 'political correctness'.
27. For people are not
equal, neither class-wise nor gender-wise, and even when you treat them as
though they were, the inequalities still persist and condition society
accordingly.
28. Thus men end-up being dominated by women both
on phenomenal and noumenal planes, since the genders are not equal but as
distinct as subjectivity and objectivity.
29. In such a heathenistic situation, the
actuality of all 'free societies', the prospect of a 'brotherhood of man' is
further removed than ever before, because men find themselves divided between
themselves and dominated by a 'sisterhood of woman'.
30. This 'sisterhood of woman' is presided over
by Feminism, and Feminism it is that, whether in the phenomenal guise of
'Britannia' or in the noumenal guise of 'the Liberty Belle', ensures that the
interests of women or, at any rate, females take precedence over those of men,
irrespective of any pretence at equality.
THE BROTHERHOOD OF SUPERMEN
1. Unlike Christ - but not as a heathenistic
Antichrist - I teach a 'brotherhood of supermen', for I believe that such a
'brotherhood' can be brought about, and that it is the only basis upon which
the 'Kingdom of Heaven' can truly come to pass.
2. Yet a 'brotherhood of supermen' would not
exclude the possibility of a 'brotherhood of men' for those males who were not
'up to' a properly metaphysical sensibility, nor, for that matter, would it
exclude the possibility of a sort of 'sisterhood of women' for those females
whose rightful gender entitlement, in 'Kingdom Come', was more chemical than
either physical or metaphysical.
3. In fact, such a 'brotherhood of supermen'
would only be possible in relation to what, in previous texts, I have called a
triadic Beyond, the triadic Beyond, more specifically, of the Centre in the
'Kingdom Come' of a Gaelic federation (prospectively) of Ireland, Scotland, and
Wales, wherein the Gaels would be united under what has been termed religious
sovereignty.
4. For only in such a triadic Beyond would it be
possible to have a 'brotherhood of supermen', and thus do proper justice to
metaphysical sensibility in what would amount to the top tier of the Centre, a
tier dedicated, despite subdivisions characteristic of all tiers of the triadic
Beyond, to transcendental meditation, wherein the soul would experience that
inner joy which is its ultimate fulfilment.
5. But the triadic Beyond
presupposes Social Transcendentalism, and thus an end to Christianity, whether
Catholic or Protestant, sensible or sensual.
Yet Social Transcendentalism is only possible on the basis that the
People, as electorate, are granted the opportunity to vote for religious
sovereignty, the ultimate sovereignty, so far as I am concerned, and thus elect
to abandon what I have elsewhere called 'sins and/or punishments of the world'
for salvation from it to the Other World of 'Kingdom Come' in which, under
Social Transcendental Centrism, the triadic Beyond would have its institutional
place.
6. For unless the People do vote for
religious sovereignty, they will continue to be the playthings and victims of
secular sovereignties which bind them to the world and prevent not only the
possibility of a 'brotherhood of men' coupled, down below, to a 'sisterhood of
women', but, more importantly, the possibility of a 'brotherhood of supermen',
such that would encourage the best and highest elements of the People to
cultivate metaphysical salvation on the basis of respiratory sensibility, and
thus achieve the ultimate 'kingdom within', a 'kingdom' of Superchristian
deliverance from both Subchristian sensuality and Christian sensibility alike.
7. For only in respiratory sensibility does
religion achieve metaphysical resolution, the resolution of salvation from
aural sensuality, and the maximization, in consequence, of soulful, or
psychocentric, fulfilment.
8. Cerebral sensibility, on the other hand,
only maximizes egocentric fulfilment, thereby keeping men pegged down, in
phenomenal vein, to the sinful fulcrum of perfect form, wherein contentment,
manifesting in sensible pleasure, is decidedly second-rate and no more, in
consequence, than a 'bovaryization' of soul, the soul not of superman but of
man, not of (spaced) space but of (voluminous) volume.
9. Better than the first-rate form of sensible
knowledge is the first-rate contentment of sensible joy, the contentment of the
soul per se, which is only possible on the basis of a second-rate
order of form - namely, the graceful form of metaphysical truth.
10. For metaphysical truth it is that paves the
way for metaphysical joy, and such truth must be in harmony with the impressive
power of God and the Holy Spirit of Heaven, if the egocentric self is to plunge
into the somatic not-self of the lungs and be borne on the wings of selfless
out-breath towards its psycho-eccentric transmutation in superconscious mind,
before opting, in a split second, to psychoconcentrically rebound to its
psychocentric core in the soul of subconscious mind, whose being, being
essential, is joy.
11. Only in metaphysical truth can the egocentric
self enter into direct relations with the impressive power of God-as-Lungs and
the Holy Spirit of Heaven-as-(Out)Breath, thereby
achieving psychocentric transmutation for itself on both a spiritual and, more
importantly, an emotional basis.
12. For the soul is the ultimate redemption of
the ego, as the profane is superseded by the sacred, and one achieves joyful
enlightenment in the most blessed contentment known to man, the contentment,
more specifically, of the superman, who is or would be as Superchristian as man
is Christian and, hence, a phenomenal shortfall from noumenal salvation.
13. That which embraces physical knowledge in a
phenomenal shortfall from metaphysical truth ... does not lead to joy but
entails, almost as an emotional aside to itself, the acquirement of pleasure,
which is only made possible via the unholy spirit of the earth, the spirit that
issues from the phenomenal not-self of the brain, as its thought.
14. For thought is to the brain what breath is to
the lungs, only it is an unholy spirit by dint of its vegetative associations
in connection with cerebral sensibility, the sensibility of 'reborn' man as
opposed to the sensibility of superman, who is the 'reborn' noumenal man, the
higher man, who towers above the sensible earth and the meaning thereof as
sensible joy above sensible pleasure, or as sensible truth above sensible
knowledge.
15. Even the subman, the 'once-born' noumenal man
of aural sensuality, towers above the earth, albeit the sensual earth and the
meaning thereof ... as sensual joy above sensual pleasure or as sensual truth
above sensual knowledge, the carnal knowledge that owes as much to the phallus
as sensual truth owes to the ears which the subman utilizes for purposes of
listening, via the holy spirit of the airwaves, to music, and so on.
16. But the superman is the salvation of the
subman, the beneficiary of that sensible order of wisdom that owes more to the
breath than to the airwaves, and which delivers to the soul its deepest joy,
the joy-of-joys in the soul-of-souls.
Verily, a 'brotherhood of supermen' would be the best and highest
'brotherhood' one could ever hope to be part of, and it would exist on the top
tier of the triadic Beyond within the truth-oriented framework of 'Kingdom
Come'.
PROFANE AND SACRED
1. Ordinarily the egocentric self is profane in
its dealings with or orientations towards the not-selves which constitute
organic manifestations of will, whether in terms of metachemistry, chemistry,
physics, or metaphysics - fire, water, vegetation (earth), or air.
2. But the egocentric self can be redeemed in
the sacredness of its psychocentric transmutation, as and when the soul ensues
upon the ego via the mind, and one is conscious of experiencing one's self
emotionally, in and for itself.
3. Thus unlike the profane, or egocentric,
aspect of the self, its sacred, or psychocentric, aspect is purely of the self,
being the profoundest manifestation of selfhood it is possible to experience.
4. Now, of course, it cannot be maintained with
any conviction that the self is always torn between one kind and degree of
profanity and a corresponding kind and degree of sanctity, as between one kind
and degree of ego or soul.
5. Not only do variations of one kind and
degree of profanity and sanctity occur within any given individual, but people
differ as to the kind and degree of self to which they primarily or generally
relate, as much on a gender basis as on a genetic (class) one.
6. Thus we can differentiate the most profane
egocentricity of the metachemical self from the least profane egocentricity of
the metaphysical self, and further differentiate each of these noumenal
extremes from the intermediate positions of what, in their phenomenality, can
be called the more (relative to most) profane egocentricity of the chemical
self and the less (relative to least) profane egocentricity of the physical
self.
7. Hence egocentricity offers us, in both
sensuality and sensibility, 'once-born' and 'reborn' contexts, a descending
scale of profanity ... from the most profane ego of metachemical selfhood to
the least profane ego of metaphysical selfhood via the more (relative to most)
profane ego of chemical selfhood and the less (relative to least) profane ego
of physical selfhood.
8. Likewise, if conversely, we can
differentiate the least sacred psychocentricity of the metachemical self from
the most sacred psychocentricity of the metaphysical self, and further
differentiate each of these noumenal extremes from the intermediate positions
of what, in their phenomenality, can be called the less (relative to least)
sacred psychocentricity of the chemical self and the more (relative to most)
sacred psychocentricity of the physical self.
9. Hence psychocentricity offers us, in both
sensuality and sensibility, 'once-born' and 'reborn' contexts, an ascending
scale of sanctity from the least sacred soul of metachemical selfhood to the
most sacred soul of metaphysical selfhood via the less (relative to least)
sacred soul of chemical selfhood and the more (relative to most) sacred soul of
physical selfhood.
10. Whereas profanity descends from beauty to
truth via strength and knowledge as we pass, in form, from fire to air via
water and vegetation, sanctity ascends from love to joy via pride and pleasure
as we pass, in contentment, from fire to air via water and vegetation.
11. Either way, beauty is redeemed by love,
strength is redeemed by pride, knowledge is redeemed by pleasure, and truth is
redeemed by joy - the contented proof, so to speak, of a formal pudding.
12. In each case, the redemption is of the
profane self, or ego, in the sacred self, or soul, as of form in contentment,
and thus of psychology in psyche.
13. Contrary to what may be termed the primary manifestations
of profanity and sanctity in relation to the self, both egocentric and
psychocentric, come what I shall call the secondary manifestations of profanity
and sanctity in relation to the not-self and selflessness, to somatic will and,
for want of a better term, psychesomatic spirit, whether the will and spirit be
metachemical, chemical, physical, or metaphysical.
14. As with the 'primary' orders of profanity and
sanctity, these 'secondary' orders, owing more to power and glory than to form
and content(ment), can be graded from the most profane
to the least profane via intermediate levels of profanity, and from the least
sacred to the most sacred via intermediate levels of sanctity.
15. Hence we can differentiate the most profane
will of the metachemical not-self from the least profane will of the
metaphysical not-self, and further differentiate each of these noumenal
extremes from the intermediate positions of what, in their phenomenality, can
be called the more (relative to most) profane will of the chemical not-self and
the less (relative to least) profane will of the physical not-self.
16. Thus willpower offers us, in organs of both
sensuality and sensibility, 'once-born' and 'reborn' contexts, a descending
scale of secondary profanity ... from the most profane will of metachemical
not-selfhood to the least profane will of metaphysical not-selfhood via the
more (relative to most) profane will of chemical not-selfhood and the less
(relative to least) profane will of physical not-selfhood.
17. Likewise, if conversely, we can differentiate
the least sacred spirituality of metachemical selflessness from the most sacred
spirituality of metaphysical selflessness, and further differentiate each of
these noumenal extremes from the intermediate positions of what, in their
phenomenality, can be called the less (relative to least) sacred spirituality
of chemical selflessness and the more (relative to most) sacred spirituality of
physical selflessness.
18. Hence spirituality offers us, in
psychesomatic emanations of both sensuality and sensibility, 'once-born' and
'reborn' contexts, an ascending scale of 'secondary' sanctity ... from the
least sacred spirit of metachemical selflessness to the most sacred spirit of
metaphysical selflessness via the less (relative to least) sacred spirit of
chemical selflessness and the more (relative to most) sacred spirit of physical
selflessness.
19. Whereas secondary profanity descends from the
Devil to God via woman and man as we pass, in power, from fire to air via water
and vegetation (earth), secondary sanctity ascends from Hell to Heaven via
purgatory and the earth as we pass, in glory, from fire to air via water and
vegetation.
20. To descend, in secondary profanity, from the
diabolic power (expressive) of noumenal objectivity to the divine power
(impressive) of noumenal subjectivity via the feminine power (compressive) of
phenomenal objectivity and the masculine power (depressive) of phenomenal
subjectivity, as from the eyes and/or heart to the ears and/or lungs via the
tongue and/or womb and the phallus and/or brain.
21. To ascend, in secondary sanctity, from the
unclear glory (fiery) of metachemical selectivity to the holy glory (airy) of
metaphysical electivity via the clear glory (watery) of chemical deflectivity
and the unholy glory (earthy) of physical reflectivity, as from sight-light
and/or blood to the airwaves and/or breath via saliva and/or amniotic fluid and
sperm and/or thought.
22. Corresponding to what have been called
'secondary' and 'primary' orders of profanity and sanctity, the profane has
reference to the not-self and to the self in its egocentric mode, whereas the
sacred has reference to the selfless and to the self in its psychocentric mode.
23. Sanctity is always a redemption of that which
is profane, the will being eclipsed by the spirit in the secondary contexts of
the not-self and selflessness, but the ego being eclipsed by the soul in the
primary contexts of the self, wherein sanctity attains to its apotheosis.
24. Of all modes of sanctity ... from the
metachemical and chemical to the physical and metaphysical ... there is none
more sacred than the joyful being that accrues to the soul in its metaphysical
mode; for this is the being of essence, the being-of-beings, or supreme being,
of the profoundest self.
FROM APPEARANCE TO ESSENCE
1. Whereas the being of
metachemistry is apparent, the being of metaphysics is essential, the being of
chemistry quantitative, and the being of physics qualitative.
2. Thus we can distinguish love from joy on the
noumenal planes of space and time, but pride from pleasure on the phenomenal
planes of volume and mass.
3. Love is the apparent manifestation of being,
pride the quantitative manifestation of being, pleasure the qualitative
manifestation of being, and joy the essential manifestation of being, the
being-of-beings and soul-of-souls.
4. To ascend from the fourth-rate being
(apparent) of love to the first-rate being (essential) of joy via the
third-rate being (quantitative) of pride and the second-rate being
(qualitative) of pleasure.
5. Whereas the doing of
metachemistry is apparent, the doing of metaphysics is essential, the doing of
chemistry quantitative, and the doing of physics qualitative.
6. Thus we can distinguish
expression from impression on the noumenal planes of space and time, but
compression from depression on the phenomenal planes of volume and mass.
7. Expression is the apparent manifestation of
doing, the doing-of-doings and will-of-wills; compression is the quantitative
manifestation of doing, depression the qualitative manifestation of doing, and
impression the essential manifestation of doing.
8. To descend from the first-rate doing
(apparent) of expression to the fourth-rate doing (essential) of impression via
the second-rate doing (quantitative) of compression and the third-rate doing
(qualitative) of depression.
9. Whereas the taking of
metachemistry is apparent, the taking of metaphysics is essential, the taking
of chemistry quantitative, and the taking of physics qualitative.
10. Thus we can distinguish
beauty from truth on the noumenal planes of space and time, but strength from
knowledge on the phenomenal planes of volume and mass.
11. Beauty is the apparent
manifestation of taking, strength the quantitative manifestation of taking,
knowledge the qualitative manifestation of taking, the taking-of-takings and
ego-of-egos; and truth the essential manifestation of taking.
12. To ascend from the fourth-rate taking (quantitative)
of strength to the first-rate taking (qualitative) of knowledge via the
third-rate taking (apparent) of beauty and the second-rate taking (essential)
of truth.
13. Whereas the giving of
metachemistry is apparent, the giving of metaphysics is essential, the giving
of chemistry quantitative, and the giving of physics qualitative.
14. Thus we can distinguish
unclearness from holiness on the noumenal planes of space and time, but
clearness from unholiness on the phenomenal planes of volume and mass.
15. Unclearness is the apparent manifestation of
giving, clearness the quantitative manifestation of giving, the
giving-of-givings and spirit-of-spirits; unholiness is the qualitative
manifestation of giving, and holiness the essential manifestation of giving.
16. To descend from the first-rate giving
(quantitative) of clearness to the fourth-rate giving (qualitative) of
unholiness via the second-rate giving (apparent) of unclearness and the
third-rate giving (essential) of holiness.
17. Hence metachemistry affords us evidence of an
elemental context (fiery) in which, due to its apparent bias, doing is
first-rate, giving second-rate, taking third-rate, and being fourth-rate, as
regards expression, unclearness, beauty, and love.
18. Hence chemistry affords us evidence of an
elemental context (watery) in which, due to its quantitative bias, giving is
first-rate, doing second-rate, being third-rate, and taking fourth-rate, as
regards clearness, compression, pride, and strength.
19. Hence physics affords us evidence of an
elemental context (earthy) in which, due to its qualitative bias, taking is
first-rate, being second-rate, doing third-rate, and giving fourth-rate, as
regards knowledge, pleasure, depression, and unholiness.
20. Hence metaphysics affords us evidence of an
elemental context (airy) in which, due to its essential bias, being is
first-rate, taking second-rate, giving third-rate, and doing fourth-rate, as
regards joy, truth, holiness, and impression.
21. In metachemistry the will is in its per se, or apparent, mode and everything
else, viz. spirit, ego, and soul, is 'bovaryized', whereas in chemistry the
spirit is in its per se, or quantitative, mode and everything else, viz.
will, soul, and ego, is 'bovaryized'.
22. In physics the ego is in its per se,
or qualitative, mode and everything else, viz. soul, will, and spirit, is
'bovaryized', whereas in metaphysics the soul is in its per se, or
essential, mode and everything else, viz. ego, spirit, and will, is
'bovaryized'.
23. Metachemistry signifies the rule of power
over glory, form and contentment, whereas chemistry signifies the governance of
power, contentment, and form by glory.
24. Physics signifies the
representation of contentment, power, and glory to form, whereas metaphysics
signifies the lead of form, glory, and power by contentment.
25. The appearances of metachemistry contrast
with the essences of metaphysics, as fire with air, while the quantities of
chemistry contrast with the qualities of physics, as water with vegetation.
26. Metachemistry, being apparent, is the context
par excellence of science, in which science is in its per se mode, while politics, economics, and
religion are accordingly scientific.
27. Chemistry, being quantitative, is the context
par excellence of politics, in which politics is in its per se mode, while science, religion, and
economics are accordingly political.
28. Physics, being qualitative, is the context par
excellence of economics, in which economics is in its
per se mode, while religion, science, and politics are accordingly
economic.
29. Metaphysics, being essential, is the context par
excellence of religion, in which religion is in its
per se mode, while economics, politics, and science are accordingly
religious.
30. The power of science
contrasts absolutely, in noumenal terms, with the contentment of religion,
while the glory of politics contrasts relatively, in phenomenal terms, with the
form of economics.
LIFE AFTER DEATH
1. The 'life' after death is the life of the
self as central nervous system brought 'face to face' with itself as soul.
2. For when the self, considered
physiologically, has nothing further to do in relation to the not-selves and/or
complementary manifestations of selflessness to which, in psychological mode,
it is ordinarily committed, it can only turn inwards, as to what is most
germane to itself.
3. Thus when there is no need of or cause for
the ego to concern itself with the functioning of bodily organs and their
psychesomatic extrapolations, the ego ceases to exist, and one is left with the
self in and of itself, not so much impulsively, through instinctual physiology,
as soulfully, through emotional psyche.
4. For the soul is as far removed from the id,
the self as impulsive physiology, as it is possible to be, and thus is that
which is omega-most in the self, the centre or core of the self conceived
psychocentrically.
5. Ordinarily one only achieves an
accommodation with the soul, with emotional psychocentricity, on an
intermittent and therefore imperfect basis, since the central nervous system is
primarily concerned with the body and its various organs, as already noted.
6. In death, however, the accommodation with
the soul is permanent and therefore perfect, insofar as there are no longer any
bodily distractions for the self to concern itself with either impulsively,
through the self as id, or consciously, through the self as ego.
7. Thus there is a sense in which death brings
one 'face to face' with the self-as-soul to such an extent that it is feasible
to equate this permanent condition with a sort of Eternity, even though the
actual condition of self-absorption only lasts for a specific duration ...
commensurate with the absence of extensive and/or intensive decomposition of
one's corpse.
8. For extensive
and/or intensive decomposition would ultimately effect the central nervous
system no less than the bodily organs in general, thereby eroding such
self-absorption as death had made possible.
9. Therefore the 'life-in-death' of the grave
is not eternal in the sense of lasting for ever, beyond the decay of the
corpse, but is perfect only in the somewhat narrower sense of being a permanent
condition rather than an intermittent one.
10. Yet even in death there would surely be a
gender-based distinction between how the central nervous system is experienced
by female corpses and how it is experienced by male corpses, with due objective
vis-à-vis subjective implications respectively.
11. Even genetic factors have to be taken into
account with death, since it is unlikely that people normally accustomed to
metachemical and/or chemical manifestations of the soul in life would
experience the self in exactly the same way as those for whom physical and/or
metaphysical manifestations of soul were or had been the habitual norm.
12. I fancy that as one had lived in life, so one
would 'live again' in death, with positive distinctions, where applicable,
between a loving relationship to self (noumenal), a proud relationship to self
(phenomenal), a pleasurable relationship to self (phenomenal), and a joyful
relationship to self (noumenal).
13. Hence when both gender and genetics have been
taken into account, it would seem that the Afterlife is no more reflective of
an 'equality of all souls' than life itself, insofar as there are different
types of central nervous system with correspondingly different kinds of
emotional experience as a prevailing norm.
14. Yet even those kinds of emotional experience
which are less than holy, whether because they were earthy or purgatorial or
hellish, would be of an altogether purer and finer order in the grave than ever
they had been in life, when the soul had to contend with competition from the
ego and the ego, in turn, had to contend with competition from the id, which is
the self's impulsive approach to bodily management.
15. In fact, I happen to believe that, although
both the id and the ego play a part in managing the body, females are more
disposed to id-based impulsiveness than males, and accordingly tend to rely on
the id to manipulate bodily organs to a greater extent than their male
counterparts, who prefer, as a rule, the gentler or more indirect path of ...
psychological manipulation through egocentric consciousness.
16. Although I have no doubt that females sometimes
use the ego and males the id, I incline to the view that females prefer, when
possible, the direct path of manipulation in which nervous physiology is
instinctively applied to somatic physiology, with greater emphasis, as a rule,
on the objective organs of sensuality and sensibility than on their subjective
counterparts.
17. For it is the objective organs which, being
female, are more attuned to impulsive manipulation by the id, the physiological
instinct of the central nervous system, than their subjective counterparts, and
therefore it is feasible for females to by-pass the ego - much less subjective
as theirs happens to be anyway - in order to maximize the effectiveness with
which they are able to manipulate the, in particular, objective organs of sensuality
and sensibility to their powerful and/or glorious advantage.
18. However, even if males are more disposed to
consciously rather than impulsively manipulate the various not-selves to which
they relate, and all because that which, being subjective and male, tends to
work better when consciously manipulated or to require conscious manipulation,
as the case may be, they still find themselves in a position whereby the very
fact of having to manipulate bodily organs detracts from the calibre of mind and/or
soul to which, in superconscious and subconscious terms, all egocentricity
ultimately leads, and leads, be it remembered, on an intermittent, as opposed
to a permanent, basis.
19. More consciously rational and correspondingly
less unconsciously instinctual than females they may be, but even males do not
obtain in life the sort of soulful purity which only death can bring to light,
and therefore it must be said that, so far as the life of the soul is
concerned, it is death which grants to the self its maximum self-realization.
20. All life can do, on the other hand, is enable
one, within certain predetermined gender and/or genetic boundaries, to
cultivate one kind of soul rather than another, and thereby condition oneself, in
advance, for the type of afterlife experience which most corresponds to that
particular kind of soul, be it metachemical, chemical, physical, or
metaphysical. For as one had lived in
life, so shall one live again in death, albeit on a purer and more permanent
(eternal) basis.
'GIVING UP THE GHOST'
1. The cessation of cardiac functioning at
death causes the lungs to stop breathing, and in breathing one's last breath it
could be said that one had 'given up the ghost'.
2. But this 'ghost', one's last breath, is
commensurate with the spirit or, more specifically, with the Holy Spirit of
Heaven, which is spirit that is affiliated to the air, whether externally, as
airwaves, or internally, as breath.
3. Hence, at death, one ceases to breathe, and
the breath, or holy order of spirit, returns to the air, the surrounding
atmosphere, wherein it is duly absorbed and dissipated.
4. But this 'giving up the ghost' is not
commensurate with the soul, since the self is still intact, but only with the
departure of metaphysical selflessness, that third-rate order of spirit which
has been identified with the breath.
5. Thus although the Holy Spirit ... has
departed, the soul remains or, more correctly, the self remains in situ
as central nervous system, albeit without three of its principal ingredients,
viz. the physiological id, the psychological ego and (in relation to the
breath) the psycho-eccentric mind, the quantified self of superconsciousness.
6. In short, death takes away the necessity of
both unconscious and conscious/superconscious manipulation of bodily organs,
and without either an id or an ego/mind ... the self is reduced to that which
is most germane to itself, viz. the soul.
7. Thus one comes, at death, 'face to face'
with the core of the self, since there is no longer, to all intents and
purposes, an id, an ego, or a mind in existence vis-à-vis the somatic
not-selves and their psychesomatic complements in the various manifestations of
spirit.
8. Now this accommodation with the core of the
self may well seem like an inner light, since the central nervous system is
composed of a myriad nerve fibres which, as the centre of nervous impulses,
would be likely to incandesce as they coalesced in the process of withdrawing
from bodily concerns.
9. But this inner light would not be something
taking place in the brain, which is simply one of a number of not-selves, but
within the self, so that as one withdrew from the body into the central nervous
system, one would become increasingly aware of it precisely because it was
inseparable from oneself as self.
10. In other words, there would be no distinction
or differentiation between the self and the inner light, because the inner
light is the self in its most essential mode, the mode of the soul.
11. But not all souls are the same, any more than
all central nervous systems are equal, and therefore it is likely that the
inner light would have a tone or tint peculiar to itself as a particular kind
of soul, be it metachemical and loving, chemical and proud, physical and
pleasurable, or metaphysical and joyful.
12. Thus the colour, to put it crudely, of the
inner light, the soul, would differ according to the type of self to which it
was affiliated, be that self objective and female or subjective and male,
whether in noumenal or in phenomenal terms.
13. I tend to the view that the metachemical axis
of space-time devolution descends from silver to red, as from the eyes to the
heart, whereas the metaphysical axis of time-space evolution ascends from gold
(or yellow) to purple, as from the ears to the lungs.
14. Likewise I incline to the view that the
chemical axis of volume-mass devolution descends from orange to blue, as from
the tongue to the womb, whereas the physical axis of mass-volume evolution
ascends from brown to green, as from the flesh to the brain.
15. I do not, of course, intend to suggest an
exact colour correlation between the aforementioned noumenal and phenomenal
axes and the organs of sensuality and/or sensibility to which I have referred, but
am simply interested in reaffirming the axial parallels which I hold to exist
on such a basis.
16. Even on a planar basis, the basis of each
elemental plane considered separately, one could distinguish, within an
objective/subjective antithesis, the alpha and omega of silver and purple with
regard to space and of orange and green with regard to volume from the omega
and alpha, within a subjective/objective antithesis, of brown and blue with
regard to mass and of gold and red with regard to time.
17. However that may be, I do not doubt that the
female central nervous system would be partial, in its objectivity, to tints of
soul in both sensuality and sensibility which differed from those of the male
nervous system, so that neither on a gender nor on a genetic basis would it be
likely that a uniform tint was applicable to all central
nervous systems, irrespective of these factors.
18. Thus it could only be that, even with their
negative counterparts excluded from consideration at this point, different types
of positive afterlife experience would have a corresponding tint or tone
relevant to the type of central nervous system responsible for them, and that
no 'equality of souls' could therefore be inferred.
19. In fact, even in positive contexts, some souls
would be in the Hell of metachemical space or time, some souls in the purgatory
of chemical volume or mass, some souls in the earth of physical mass or volume,
and some souls in the Heaven of metaphysical time or space, depending, in each
case, on whether sensuality or sensibility was most characteristic of each type
of central nervous system.
20. And, in terms of
colour, this does mean that whereas silver or red would characterize
metachemical soul and orange or blue its chemical counterpart, brown or green
would characterize physical soul and gold or purple its metaphysical
counterpart.
21. Thus the Afterlife would give one
confirmation, if ever one needed it, of the type of soul experience peculiar to
one's particular type of self, or central nervous system, so that one would
automatically 'know' whether one was in Heaven, Hell, purgatory, or the earth.
22. And, knowing such,
one would be experiencing, as soul, a corresponding degree of joy, love, pride,
or pleasure, as the case may be, though on a more refined basis than anything
one could have known in life.
23. And be experiencing
it permanently, as a consistent condition, rather than intermittently, as in
life, until such time as advanced decomposition of the self, as of the body in
general, put a halt to such 'Eternal Life' by effectively reducing everything
to 'dust and ashes'.
24. Yet there are those who, fearing that the
negativity of their modernist lifestyles would not conduce toward anything overly
positive in the grave in any case, would be only too literally partial to 'dust
and ashes', through recourse to cremation, as if to shorten or pre-empt the
negative experiences of their heathenistic souls or to prove to themselves that
the Afterlife was a Christian redundancy and/or superstition anyway, since, so
far as they were concerned, loss of consciousness was all there is to dying.
25. Such 'modern-all-too-modern' people usually
tend not to believe in an Afterlife anyway, largely because they are less
positive than negative, less supreme than primal, given, in typically
twentieth-century fashion, to the worship of the inorganic rather than to the
worship of the organic.
26. It is as though they were more cosmic or
geologic, depending on their class, than universal or personal, more creatures
of the various orders of antiself vis-à-vis not-antiself and antiselflessness,
so to speak, than of self vis-à-vis not-self and selflessness.
27. Where metachemistry is concerned, space-time
devolution is for them more stellar to Venusian in the negativity of inorganic
primacy than eyes to heart in the positivity of organic supremacy, and
consequently life is correspondingly more ugliness and hatred than beauty and
love.
28. Where chemistry is concerned, volume-mass
devolution is for them more lunar to oceanic in the negativity of inorganic
primacy than tongue to womb in the positivity of organic supremacy, and
consequently life is correspondingly more weakness and humility, if not
humiliation, than strength and pride.
29. Where physics is concerned, mass-volume
evolution is for them more terrestrial to Martian in the negativity of
inorganic primacy than phallus to brain in the positivity of organic supremacy,
and consequently life is correspondingly more ignorance and pain than knowledge
and pleasure.
30. Where metaphysics is concerned, time-space
evolution is for them more solar to Saturnalian in the negativity of inorganic
primacy than ears to lungs in the positivity of organic supremacy, and
consequently life is correspondingly more falsity and woe than truth and joy.
31. I do not envy these 'modern people', these
anti-religious zealots of science and politics, for they die as they had lived,
as so much heathenistic trash with disposable corpses and disposable souls!
32. But even if time
cannot be reversed, evolution presses on, and one day, I am confident,
supremacy will be back on the agenda, but with a Superchristian vengeance, a
resolve, I mean, to encourage and indefinitely prolong afterlife experiences
through extensive and/or intensive recourse to advanced technology.
33. For an Afterlife that didn't cease, like the
Christian 'life in death' of the grave, but continued for ever ... is only
possible, it seems to me, on the basis of the artificial transmutation of
mankind in the centuries to come, so that not only are the Heathen and
Superheathen 'Afterdeaths', the afterdeaths of cryogenic freezing and of
crematorial burning, overhauled and consigned to the 'rubbish heap of
Antichristian history', but the Christian Afterlife is itself eclipsed by that
which would be truly eternal - the Superchristian Afterlife of 'Kingdom Come'.
PROFANITY AND SANCTITY REVISITED
1. I distinguished, several cycles ago, between
the ego as profane and the soul as sacred in relation to the self, and between
the will as profane and the spirit as sacred in relation to the not-self and to
selflessness.
2. I also suggested that, in contrast to the
noumenal self, both the noumenal not-self and noumenal selflessness could be
identified with God and Heaven on the metaphysical axis of time-space evolution
or with the Devil and Hell on the metachemical axis of space-time devolution.
3. Likewise I suggested that, in contrast to
the phenomenal self, both the phenomenal not-self and phenomenal selflessness
could be identified with woman and purgatory on the chemical axis of
volume-mass devolution or with man and the earth on the physical axis of
mass-volume evolution.
4. Thus, whatever the elemental axis, the
noumenal self was never identified with either God and Heaven or the Devil and
Hell, any more than the phenomenal self with woman and purgatory or man and the
earth, but was always considered independently of what were conceived to be definitions
of will and spirit, power and glory, in relation to profanity and sanctity.
5. Since then I have
had cause to reconsider my position on this issue, and have finally come to the
conclusion that it was too narrow and partial.
For if profanity and sanctity can be equated with, say, God and Heaven
in one context, the context of metaphysical power and glory, should it not be
possible to identify them with God and Heaven in the context of metaphysical
form and contentment, as germane to the self.
6. Thus if metaphysical will and spirit can be
identified with God and Heaven, why shouldn't metaphysical ego and soul
likewise be identified with God and Heaven, albeit on a different basis to will
and spirit.
7. For if will and spirit are secondary but ego
and soul primary on the subjective axis of metaphysics, then any definition of
God and Heaven in relation to will and spirit would have to be secondary
compared to the primary nature of definitions of God and Heaven that took their
cue from ego and soul, as germane to the noumenal self.
8. Hence metaphysics would afford one
confirmation of an axis in which God and Heaven were primary in relation to the
ego and soul of the noumenal self, but secondary in relation to the will of the
noumenal not-self and to the spirit of noumenal selflessness.
9. Hence truth and joy, the profane and sacred
attributes of metaphysical ego and soul, would accord with a primary definition
of God and Heaven, whereas impression and holiness, the profane and sacred
attributes of metaphysical will and spirit, would accord with a secondary
definition of God and Heaven.
10. For metaphysics is the only elemental
context, in both outer and inner, sensual and sensible terms, which accords
with the existence of God and Heaven, whether primarily ... in relation to the
subdivisible noumenal self or secondarily ... in relation to the noumenal
not-self and its selfless complement of metaphysical spirit.
11. Dropping from metaphysics to physics, which
is also a subjective context due to its vegetative mean, we would likewise have
to distinguish between a primary concept of man and the earth in relation to
the ego and soul of the physical self and a secondary concept of man and the
earth in relation to the will and spirit of the physical not-self and physical
selflessness.
12. Hence knowledge and pleasure, the profane and
sacred attributes of physical ego and soul, would accord with a primary
definition of man and the earth, whereas depression and unholiness, the profane
and sacred attributes of physical will and spirit, would accord with a
secondary definition of man and the earth.
13. For physics is the only elemental context, in
both outer and inner, sensual and sensible terms, which accords with the
existence of man and the earth, whether primarily ... in relation to the
subdivisible phenomenal self or secondarily ... in relation to the phenomenal
not-self and its selfless complement of physical spirit.
14. Crossing from physics to chemistry, as from
masculine to feminine, we enter an objective context in which, due to its
fluidal mean, self is secondary and the not-self and selflessness primary,
since it is in the scheme of things for the objective self to defer to the more
objective dispositions of the chemical not-self and chemical selflessness, and
so we must distinguish, in contrast to male subjectivity, between a primary
concept of woman and purgatory in relation to the will and spirit of the
chemical not-self and its selfless complement, and a secondary concept of woman
and purgatory in relation to the ego and soul of the chemical self.
15. Hence compression and clearness, the profane
and sacred attributes of chemical will and spirit, would accord with a primary definition
of woman and purgatory, whereas strength and pride, the profane and sacred
attributes of the chemical ego and soul, would accord with a secondary
definition of woman and purgatory.
16. For chemistry is the only elemental context,
in both outer and inner, sensual and sensible terms, which accords with the
existence of woman and purgatory, whether primarily ... in relation to the
phenomenal not-self and its selfless complement of chemical spirit or
secondarily ... in relation to the subdivisible phenomenal self.
17. Climbing (backwards and upwards) from
chemistry to metachemistry, which is also an objective context due to its fiery
mean, one would likewise have to distinguish between a primary concept of the
Devil and Hell in relation to the will and spirit of the metachemical not-self
and selflessness, and a secondary concept of the Devil and Hell in relation to
the ego and soul of the metachemical self.
18. Hence expression and unclearness, the profane
and sacred attributes of metachemical will and spirit, would accord with a
primary definition of the Devil and Hell, whereas beauty and love, the profane
and sacred attributes of metachemical ego and soul, would accord with a
secondary definition of the Devil and Hell.
19. For metachemistry is the only elemental
context, in both outer and inner, sensual and sensible terms, which accords
with the existence of the Devil and Hell, whether primarily ... in relation to
the noumenal not-self and its selfless complement of metachemical spirit or
secondarily ... in relation to the subdivisible noumenal self.
20. Thus whether profanity and sanctity are
primary or secondary in the self will depend on the gender orientation of the
axis to which they pertain, with the objective axes of metachemistry and chemistry
affording one examples of a secondary order of profanity and sanctity in the
self (as against a primary order of profanity and sanctity in the not-self and
its selfless complement), but the subjective axes of physics and metaphysics
affording one examples of a primary order of profanity and sanctity in the self
(as against a secondary order of profanity and sanctity in the not-self and its
selfless complement).
VARIOUS TRINITIES
1. In metaphysics the noumenal self can be
identified with the Son, while the noumenal not-self and selflessness should be
identified with the Father and the Holy Spirit respectively.
2. Thus the divisibility of the metaphysical
self into ego and soul, primary profanity and sanctity, affords one a contrast
between the Son as primary God and the Son (duly resurrected from ego to soul)
as primary Heaven, whereas the distinction between the metaphysical not-self as
will and metaphysical selflessness as spirit, secondary profanity and sanctity,
affords one a contrast between the Father as secondary God and the Holy Spirit
as secondary Heaven.
3. Hence, in metaphysics, the Son corresponds
to a primary God and Heaven, while the Father and the Holy Ghost correspond to
a secondary God and Heaven, the God of impressive power and the Heaven of a
holy order of spirit ... as opposed to the God of truthful form and the Heaven
of joyful contentment.
4. In physics the
phenomenal self can be identified with the son, while the phenomenal not-self
and selflessness should be identified with the father and the unholy spirit.
5. Thus the divisibility of the physical self
into ego and soul, primary profanity and sanctity, affords one a contrast
between the son as primary man and the son (duly resurrected from ego to soul) as
primary earth, whereas the distinction between the physical not-self as will
and physical selflessness as spirit, secondary profanity and sanctity, affords
one a contrast between the father as secondary man and the unholy spirit as
secondary earth.
6. Hence, in physics, the son corresponds to a
primary man and earth, while the father and the unholy spirit correspond to a
secondary man and earth, the man of depressive power and the earth of an unholy
order of spirit ... as opposed to the man of knowledgeable form and the earth
of pleasurable contentment.
7. In chemistry the
phenomenal self should be identified with the daughter, while the phenomenal
not-self and selflessness can be identified with the mother and the clear
spirit.
8. Thus the divisibility of the chemical self
into ego and soul, secondary profanity and sanctity, affords one a contrast
between the daughter as secondary woman and the daughter (duly resurrected from
ego to soul) as secondary purgatory, whereas the distinction between the chemical
not-self as will and chemical selflessness as spirit, primary profanity and
sanctity, affords one a contrast between the mother as primary woman and the
clear spirit as primary purgatory.
9. Hence, in chemistry, the daughter
corresponds to a secondary woman and purgatory, while the mother and the clear
spirit correspond to a primary woman and purgatory, the woman of compressive
power and the purgatory of a clear order of spirit ... as opposed to the woman
of strong form and the purgatory of proud contentment.
10. In metachemistry the
noumenal self should be identified with the Daughter, while the noumenal
not-self and selflessness can be identified with the Mother and the Unclear
Spirit.
11. Thus the divisibility of the metachemical
self into ego and soul, secondary profanity and sanctity, affords one a
contrast between the Daughter as secondary Devil and the Daughter (duly
resurrected from ego to soul) as secondary Hell, whereas the distinction
between the metachemical not-self as will and metachemical selflessness as
spirit, primary profanity and sanctity, affords one a contrast between the
Mother as primary Devil and the Unclear Spirit as primary Hell.
12. Hence, in metachemistry, the Daughter
corresponds to a secondary Devil and Hell, while the Mother and the Unclear
Spirit correspond to a primary Devil and Hell, the Devil of expressive power
and the Hell of an unclear order of spirit ... as opposed to the Devil of
beautiful form and the Hell of loving contentment.
13. From the secondary Devil and Hell of the
metachemical self to the primary God and Heaven of the metaphysical self via
the secondary woman and purgatory of the chemical self and the primary man and
earth of the physical self, as from beauty and love to truth and joy via
strength and pride and knowledge and pleasure.
14. From the primary Devil and Hell of the
metachemical not-self and selflessness to the secondary God and Heaven of the
metaphysical not-self and selflessness via the primary woman and purgatory of
the chemical not-self and selflessness and the secondary man and earth of the
physical not-self and selflessness, as from expression and unclearness to
impression and holiness via compression and clearness and depression and
unholiness.
15. In the objective contexts of metachemistry
and chemistry, corresponding on the female side of life to fire and water, that
which corresponds to power and glory takes precedence over whatever corresponds
to form and contentment, so that profanity and sanctity are primarily conceived
of as having their existence outside the self.
16. In the subjective contexts of physics and
metaphysics, corresponding on the male side of life to vegetation and air, that
which corresponds to form and contentment takes precedence over whatever
corresponds to power and glory, so that profanity and sanctity are primarily
conceived of as existing inside the self.
17. The Son takes
precedence over both the Father and the Holy Spirit in metaphysics, whilst, in
physics, the son takes precedence over both the father and the unholy spirit.
18. Conversely, both the mother and the clear
spirit take precedence over the daughter in chemistry, whilst, in
metachemistry, both the Mother and the Unclear Spirit take precedence over the
Daughter.
ATOMIC AND SUBATOMIC MEANS
1. Subatomically, the ego is always centred in
a molecular-wavicle mean, whatever the overall element to which it is
affiliated, whereas the soul is centred in an elemental-wavicle mean, that of
subatomic essence as distinct from subatomic quality.
2. By contrast to the ego and soul, the will is
always based in an elemental-particle mean, whereas the spirit is always based
in a molecular-particle mean, that of subatomic quantity as distinct from
subatomic appearance.
3. Thus the appearance of the will and the
quantity of the spirit, subatomically corresponding to elemental and to
molecular particles, ever contrast with the quality of the ego and the essence
of the soul, subatomically corresponding to molecular and to elemental
wavicles.
4. In fact, the appearance of the will and the
quantity of the spirit contrast with the quality of the ego and the essence of
the soul ... as power and glory contrast with form and contentment, since the
power of the will is ever apparent, the glory of the spirit is ever quantitative,
the form of the ego is ever qualitative, and the contentment of the soul is
ever essential, whether in per se or 'quasi' manifestations in each
case.
5. The ego that is
quantified, as superconscious mind, will invariably rebound from selflessness
to the core of the self, wherein only essence prevails.
6. For the ego cannot cease being selfish or,
rather, of the self even when it is quantified by spiritual selflessness to an
extent which transmutes it into superconscious mind and causes it to rebound
from such an extreme position to what is more deeply and essentially of itself
- namely, the soul of subconscious mind.
7. Thus that which, in the ego, corresponds to
a molecular-wavicle mean goes 'back and down' via the elemental-particle mean
of the will and the molecular-particle mean of the spirit until, duly
transmuted by the latter, it elects to react from the selfless quantification
of itself (in molecular particles) to its elemental-wavicle core in the
subconscious, wherein it is redeemed by the sanctity of soul.
8. But such a redemption is transient, because
the self must again return to ego, and hence to its molecular-wavicle mean, in
order to plunge anew from qualitative form (ego) into the apparent power (will)
of the not-self and be transmuted by the quantitative glory (spirit) of
selflessness, as before.
9. The realization of soul between the breaths,
the out-breath of the spirit and the in-breath of the will, happens in a split
second, and therefore so fast that one cannot keep conscious track of it, but
nevertheless it is during that infinitesimally brief period of time that the
self-as-mind psychoconcentrically rebounds from spiritual selflessness to the
self-as-soul, prior to a return to self-as-ego.
10. This realization or redemption or
enlightenment ... happens in the split-second between the breaths, wherein one
makes contact with the deepest part of the self, the soul, and experiences
being, whether joyfully in metaphysics, pleasurably in physics, proudly in
chemistry, or lovingly in metachemistry, depending on the kind of self to which
one relates and the corresponding orders of not-self and selflessness which it
consciously exploits.
11. For the being of metaphysics, being
essential, is joyful, whereas the being of physics, being only
quasi-essential from a qualitative centre, is pleasurable, the being of
chemistry, being only quasi-essential (if not, in its phenomenal objectivity,
pseudo-essential) from a quantitative base, is proud, and the being of
metachemistry, being only quasi-essential (if not, in its noumenal objectivity,
pseudo-essential) from an apparent base, is loving.
12. Now although the soul is always found in the
elemental wavicles of being, it is not found on the same basis or to the
same extent in every element, being first-rate in the protons and/or protinos
of metaphysical sensuality and/or sensibility, second-rate in the neutrons
and/or neutrinos (not to mention the deuterons and/or deuterinos of the more
radical masculine subatomicity) of physical sensuality and/or sensibility,
third-rate in the electrons and/or electrinos (not to mention the positrons
and/or positrinos of the more radical feminine subatomicity) of chemical
sensuality and/or sensibility, and fourth-rate in the photons and/or photinos
of metachemical sensuality and/or sensibility.
13. Only when being is genuinely essential is it
truly soulful, and hence heavenly. In
the quasi-essential quality of physics, by comparison, it is simply earthly, whereas in the quasi-essential quantity of
chemistry and in the quasi-essential appearance of metachemistry, by contrast,
it is respectively purgatorial and hellish.
14. If being is only in its per se
manifestation in essence, then taking, the attribute of ego, is only in its per
se manifestation in quality; giving, the attribute of spirit, only in its per
se manifestation in quantity; and doing, the attribute of will, only in its per
se manifestation in appearance.
15. To contrast the photon and/or photino
elemental particles of metachemical will with the proton and/or protino
elemental particles of metaphysical will, and each of these noumenal orders of
sensual and/or sensible willpower with the electron and/or electrino elemental
particles of chemical will and the neutron and/or neutrino elemental particles
of physical will, as one would contrast expression with impression (noumenal)
and compression with depression (phenomenal).
16. To contrast the photon and/or photino
molecular particles of metachemical spirit with the proton and/or protino
molecular particles of metaphysical spirit, and each of these noumenal orders
of sensual and/or sensible spirit with the electron and/or electrino molecular
particles of chemical spirit and the neutron and/or neutrino molecular
particles of physical spirit, as one would contrast unclearness with holiness
(noumenal) and clearness with unholiness (phenomenal).
17. To contrast the photon and/or photino
molecular wavicles of metachemical ego with the proton and/or protino molecular
wavicles of metaphysical ego, and each of these noumenal orders of sensual
and/or sensible ego with the electron and/or electrino molecular wavicles of
chemical ego and the neutron and/or neutrino molecular wavicles of physical
ego, as one would contrast beauty with truth (noumenal) and strength with
knowledge (phenomenal).
18. To contrast the photon and/or photino
elemental wavicles of metachemical soul with the proton and/or protino
elemental wavicles of metaphysical soul, and each of these noumenal orders of
sensual and/or sensible soul with the electron and/or electrino elemental
wavicles of chemical soul and the neutron and/or neutrino elemental wavicles of
physical soul, as one would contrast love with joy (noumenal) and pride with
pleasure (phenomenal).
19. To descend from the first-rate doing of
metachemical will to the fourth-rate doing of metaphysical will via the
second-rate doing of chemical will and the third-rate doing of physical will,
as from the expressive power of photon and/or photino elemental particles to the
impressive power of proton and/or protino elemental particles via the
compressive power of electron and/or electrino elemental particles and the
depressive power of neutron and/or neutrino elemental particles.
20. To descend from the first-rate giving of
chemical spirit to the fourth-rate giving of physical spirit via the
second-rate giving of metachemical spirit and the third-rate giving of
metaphysical spirit, as from the clear glory of electron and/or electrino
molecular particles to the unholy glory of neutron and/or neutrino molecular
particles via the unclear glory of photon and/or photino molecular particles
and the holy glory of proton and/or protino molecular particles.
21. To ascend from the fourth-rate taking of
chemical ego to the first-rate taking of physical ego via the third-rate taking
of metachemical ego and the second-rate taking of metaphysical ego, as from the
strong form of electron and/or electrino molecular wavicles to the
knowledgeable form of neutron and/or neutrino molecular wavicles via the
beautiful form of photon and/or photino molecular wavicles and the true form of
proton and/or protino molecular wavicles.
22. To ascend from the fourth-rate being of
metachemical soul to the first-rate being of metaphysical soul via the third-rate
being of chemical soul and the second-rate being of physical soul, as from the
loving contentment of photon and/or photino elemental wavicles to the joyful
contentment of proton and/or protino elemental wavicles via the proud
contentment of electron and/or electrino elemental wavicles and the pleasurable
contentment of neutron and/or neutrino elemental wavicles.
23. Whatever their individual standings, will,
spirit, ego, and soul are always either based or centred, depending on the
context, in subatomic elements and/or elementinos, whereas the id, by contrast,
is ever based in the atomicity of the central nervous system and reflects, in
consequence, a physiological disposition to instinctively impose upon organs of
sensuality and/or sensibility which is not only distinct from the wilful,
spiritual, intellectual, and emotional dispositions of power, glory, form, and
contentment, as noted above, but independent of doing, giving, taking, and
being in what may be called the informality of acting and/or reacting.
24. Yet even the id is conditioned by the type of
central nervous system to which it pertains as instinctive impulse, and is in
no sense uniformly identical with itself in all elemental contexts,
irrespective of gender or of genetics.
25. The objective id of a metachemical and/or a
chemical bias is more disposed to acting instinctively than to reacting,
whereas the subjective id of a physical and/or a metaphysical bias is more
disposed to instinctively reacting (to instinctive actions) than to acting.
26. One could plot a descent of instinctual
acting from the most instinctual acting of the metachemical id to the least
instinctual acting of the metaphysical id via the more (relative to most)
instinctual acting of the chemical id and the less (relative to least)
instinctual acting of the physical id.
27. Conversely, one could plot an ascent of
instinctual reacting from the least instinctual reacting of the metachemical id
to the most instinctual reacting of the metaphysical id via the less (relative
to least) instinctual reacting of the chemical id and the more (relative to
most) instinctual reacting of the physical id.
28. Whatever the bias of any particular id, as of
the central nervous system which is its physiological base, the impulsive
actions and/or reactions of the id should also be distinguished from the
apparent doing of the will, the quantitative giving of the spirit, the
qualitative taking of the ego, and the essential being of the soul.
EXTREMES OF THE SELF
1. The self is divisible not merely between the
unconscious impulses of the id and the conscious directives of the ego, as
regards physiological and psychological manifestations of the central nervous
system, but also between the superconscious sensations of the mind and the
subconscious emotions of the soul, both of which are psychical.
2. Hence there exists for the self a
distinction between id and ego on the one hand, that of the unconscious and the
conscious, and between mind and soul on the other hand, that of the superconscious
and the subconscious, the former arguably primary and the latter secondary,
since both the superconscious and the subconscious derive from conscious
pressures which impinge upon what has been called the somatic not-self and
psychesomatic selflessness, the will and the spirit.
3. For the soul tends to lie dormant or,
rather, to exist only as a potentiality so long as there has not been a
commitment by the self-as-ego to the not-self and a rebound, in consequence, of
the self-as-mind from selflessness to the resolution of the self-as-soul, the
superconscious extreme duly leading to the subconscious one.
4. But the self-as-soul will always have to
return to the self-as-ego, which is the primary or principal manifestation of
the self for a creature trapped, as all men are, in form, and thus the human
body.
5. On the other hand, the self-as-id, or active
impulse, is much less inclined, particularly in the female contexts of
metachemical and chemical objectivity, to embrace the soul than the self-as-ego,
and for the simple reason that it is at the furthest possible remove from such
a psychical position in the nerve-driven impulses of its physiology, which
reflects a more basic relationship to the not-self and to selflessness than is
to be found in the ego.
6. Unconscious impulse may be a quicker way of
manipulating the not-self than conscious ratiocination, but it is only via the
conscious self that superconsciousness can be cultivated to any appreciable
extent, and duly result in the rebound of the self to subconsciousness which
one would associate with the soul.
7. For both the superconscious and subconscious
derive, in no small degree, from the conscious self engaged in manipulative
dialogue with the somatic not-self and psychesomatic selflessness, and where
there is no such dialogue because the conscious self has been substituted by
the unconscious self of the id, then no superconsciousness or subconsciousness,
corresponding to mind and to soul, emerges, but only a behavioural relationship,
based in instinct, of the self-as-id to the not-self and its selfless
complement of spirit, whatever the elemental context.
8. Thus the soul is denied by individuals
and/or societies that place the emphasis on unconscious impulse at the expense
of conscious definition, since the id is not the precondition of the soul but
its physiological antithesis, and where acting is paramount, there can be very
little scope for being.
9. Not only is there a struggle between the id
and the ego, the unconscious and the conscious, for control of the not-self and
selflessness, but the distinction between the superconscious and the
subconscious, the mind and the soul, is only possible on the basis of the ego,
or conscious, and will cease to have any applicability or relevance whenever
the ego is denied, in anti-male and/or Antichristian vein, by people or peoples
for whom the impulsive activity of the id takes precedence.
10. Therefore in the division of the self between
id and ego, either the ego replaces the id, in due conscious vein, or the
unconscious takes charge of the self and becomes the principal determinant of
will and spirit in the not-self and selflessness, to the detriment of the soul,
and hence of psychic fulfilment.
11. Needless to say, the id will only take charge
in individuals or societies that are overly objective, and hence of a female
disposition, since it is in the nature of females to use instinct to by-pass
the conscious whenever they can, bearing in mind that egocentricity is less
subjective than objective with them anyway, and that they have a reduced
capacity, in consequence, for the kind of conscious ratiocination that requires
a subjective precondition either in vegetation or air, the male elements par
excellence.
12. Although females can only achieve third-
and/or fourth-rate orders of soul, depending on the context, via the ego, or
conscious mind, to which they more objectively relate, they nonetheless have a
greater tendency than males to rely on the id for impulsive manipulation of the
not-self, since not only is it quicker to by-pass the ego in this way (and thus
get ahead of the competition, so to speak), but it enables them to avoid
emotional entanglements where none were desired, and acts as compensation,
moreover, for egocentric shortcomings.
13. This enhanced tendency of females to rely on
the id also causes males to impulsively react from the standpoint of their own
id, thereby temporarily sacrificing ego to the more basic mode of the self
which stems from and relates to a physiological disposition.
14. Nevertheless the id, whilst it may be of
unquestionable significance to the self as a starting-point for its
relationship to the world, cannot become a permanent substitute for the ego,
since the instinctual bias of the unconscious is no match for the intellectual
bias of the conscious when it comes to developing the self beyond the
selfishness of nervous impulse to the deeper and more lasting experiences of
the soul.
15. A life in which the id is granted too much
prominence ceases to be meaningful, but becomes akin to that of a soulless
automaton, or ghoul, for whom impulsive acting and/or reacting is the
instinctual mean.
16. Hope springs unconsciously from the id, as,
in negative terms, does fear, since both alike are aspects of active impulse,
but hope for love or pride or pleasure or joy, and fear of hatred or
humiliation or pain or woe ... are what drives the self in search of or away
from the actuality of such experiences, which can only be achieved or avoided,
as the case may be, via the ego.
17. Hence the instinctive impulses of the id give
rise to hope or to fear, which the ego can then seize upon as it consciously determines the appropriate response and
behaviour pattern for the self to follow.
18. In death, however, there is no longer a
dialectic between id and ego on the one hand, and mind and soul on the other
hand, but simply a confrontation between the id and the soul, the physiological
and psychical extremes of the self, which either the id will win or the soul,
depending on how one had lived.
19. Such a coming to accounts with the extremes
of the self, as the ego and the mind slip away, may well suggest a struggle
between damnation and salvation, unconscious activity and subconscious
passivity, but the outcome would, in any case, have been predetermined by the
pattern of one's life, and one would have no doubt as to whether one was in the
'hell of the id' or in the 'heaven of the soul', the alpha or the omega of the
self.
20. For the 'heaven of the soul', whether literally
heavenly or of some alternative order of positive experience, only comes to
those who have cultivated the soul in life and thus prepared themselves for
death, not to those whose physiological obsession with the id precluded all but
a mechanistic frenzy of impulsive superficiality, the sort of impulsive
superficiality upon which the subsequent superimposition of crematorial
damnation would be the Superheathen corollary.
OF IDIOTS AND EGOISTS
1. Returning from the physiological and psychical
extremes of the self to the primary distinction between the id and the ego, it
comes as no surprise for me to discover that the struggle here is effectively
one between idiocy and egoism for control of the self in its relationship to
the not-self and to selflessness.
2. Now just as the ego, or conscious mind, is
responsible for the rational manipulation of verbal conceptions, or thoughts,
so the id, or unconscious mind, is responsible for the irrational, or
impulsive, manipulation of non-verbal perceptions, or images.
3. Thus, broadly speaking, it transpires that
while the ego is paramount during the day or, at any rate, the period of one's
being awake, the id becomes paramount, over and above instinctual activity,
during the time, more usually at night, when one is asleep, since the id is
just as disposed, in its physiological activity, to manipulating mental
perceptions as the ego ... to manipulating mental conceptions.
4. But just as there are different ways of
manipulating verbal conceptions ... from reading to thinking (noumenal) via
speaking and writing (phenomenal), so there are different ways of manipulating
non-verbal perceptions ... from hallucinating to dreaming (noumenal) via
fantasizing and daydreaming (phenomenal).
5. Certainly, it is not invariably the case
that the id only comes to light, so to speak, at night, during sleep; for
dreaming is only one mode of unconscious activity, if generally the most
prevalent and persistent mode.
6. Nor, conversely,
can it be said that the ego only functions during the day, when one is awake;
for there are actually times when it manages or contrives to subvert the dream
process in the interests of verbal conceptions.
7. Nevertheless, the distinction between dreams
and thoughts or, rather, between the manipulation of non-verbal perceptions by
the id and the manipulation of verbal conceptions by the ego, the former
largely unconscious and the latter usually conscious, is a very definite and,
in most cases, clear-cut one, with corresponding distinctions between idiocy on
the one hand, and egoism on the other.
8. I happen to believe that egoists are an
altogether superior breed to idiots, although the age is not altogether on my
side in this respect, particularly in view of the extents to which artificial
modes of idiocy, or id-based activity, including photography, cinema, video,
and television, have generally prevailed in life, often to the detriment, if
not effective exclusion, of egoism.
9. For there is arguably a parallel, it seems
to me, between visionary hallucination and photography, dreams and cinema
films, fantasies and videos, and, last but not altogether least, between
daydreaming and television, and the artificial has tended, when it hasn't
altogether eclipsed the natural ... to at any rate reinforce it, making for an
age in which id-oriented idiots have been free to explore a variety of
impulsive activities, with due mechanistic disregard for the soul.
10. Thus whether the bias of the id has been
metachemical and vision- and/or photography-orientated; chemical and fantasy
and/or video-orientated; physical and daydream- and/or television-orientated;
or metaphysical and dream- and/or film-orientated, the idiots have been
granted, by a plethora of modern technologies, virtually a free hand to do
their damnedest in delineating and exaggerating the significance of instinct
and impulsive action in the conduct of life.
11. The results, none too surprisingly, have been
the systematic selfishness and 'up-tightness', together with a correlative lack
of self-cultivation, which modern life presents to the disinterested spectator
or philosophical outsider as a lesson in how not to behave
if you want to reach any sort of gratificatory accommodation with the soul,
whether in life or, more importantly perhaps, in death.
12. Yet, despite populist culture and the general
drift of heathenistic modernity, aided and abetted by those twin pillars of
objective freedom, 'Britannia' and 'the Liberty Belle', it hasn't all been just
'one way'. The egoist may have been a
second-class citizen in those countries especially besotted with idiocy and in
the grip of various kinds of image-obsessed idiot, but latterly his
predilection for reading or thinking (noumenal) and/or speaking or writing
(phenomenal) has ceased to lag naturalistically behind, in book-like vein, the
trendy id-mongers of technological advancement, but acquired greater artificial
definition, not least of all with
respect to the growth of personal and/or universal (Internet-oriented)
computing, which surely signifies a writerly if not, in relation to CD-ROMs, a
readerly mode of egoism which would suggest that egoism no longer languishes in
the painful shadows of idiocy, like a Christian under fire from communist
Godlessness, but is now leading society towards a better future, in which the
soul will once again become the be-all-and-end-all of earthly or, at any rate,
post-worldly if not otherworldly
striving.
13. Yes, it seems to me that as the id acquired
artificial definition in a variety of image-dominated contexts, so the ego has
now acquired something comparable which, whether with regard to computers
and/or calculators or to telephones (including mobiles) and/or telephone
answering-machines or to midis and/or CD-Players or even to radio and/or radio-cassette
recorders, should keep it in the vanguard of contemporary civilization for some
time to come.
14. Thus whether the egocentric medium be
naturalistic or artificial, traditional or modern, it too has been transmuted
in all elemental contexts, from metachemistry and chemistry on the female side
of life to physics and metaphysics on its male side, and I fancy that whereas
reading and CD-ROMing, or the intellectual utilization of CD-ROMs, constitute
metachemical alternatives, speaking and voice-recording, writing and typing,
and thinking and computing are their chemical, physical, and metaphysical
counterparts within the natural and artificial alternatives of egoism.
SELF AND ANTISELF, ETC.
1. Contrasted to the self, the not-self and to
selflessness ... are what may be called the antiself, the antinot-self or,
rather, not-antiself, and antiselflessness, which stand to self, not-self, and
selflessness as their negative counterparts.
2. For wherever something is positive (and
supreme), there will be something negative (and primal) lurking in the
background, whether with regard to the self, to the not-self, or to
selflessness, and its negativity will derive from and owe more to inorganic
sources of a cosmic and/or geologic order than to anything organic, and hence
personal and/or universal.
3. Just as the self is divisible between an
unconscious id, a conscious ego, a superconscious mind, and a subconscious
soul, so the antiself is likewise divisible between an unconscious anti-id, a
conscious anti-ego, a superconscious antimind, and a subconscious antisoul.
4. One could think, more basically, of these
several manifestations of antiself in terms of the anti-unconscious, the
anticonscious, the anti-superconscious, and the anti-subconscious, for they are
that which attest to negative modes of the id, the ego, the mind, and the soul.
5. Likewise the not-antiself is a negative mode
of the will, while antiselflessness is its negative spiritual counterpart,
whether in relation to metachemistry, chemistry, physics, or to metaphysics.
6. Whereas the metachemical self has reference
to beauty and love, the metachemical antiself attests to ugliness and hatred,
the negative form and contentment of primal space-time devolution.
7. Whereas the chemical self has reference to
strength and pride, the chemical antiself attests to weakness and humility, the
negative form and contentment of primal volume-mass devolution.
8. Whereas the physical self has reference to
knowledge and pleasure, the physical antiself attests to ignorance and pain,
the negative form and contentment of primal mass-volume evolution.
9. Whereas the metaphysical self has reference
to truth and joy, the metaphysical antiself attests to falsity and woe, the
negative form and contentment of primal time-space evolution.
10. In all four elemental contexts, the
negativity of the antiself contrasts with the positivity of the self ... as
primacy with supremacy - the former owing its existence to an inorganic
precondition and the latter to an organic one.
11. Likewise, in relation to the not-self, one
should contrast the negative expression of metachemical antipower with the
positive expression of metachemical power, the negative compression of chemical
antipower with the positive compression of chemical power, the negative
depression of physical antipower with the positive depression of physical
power, and the negative impression of metaphysical antipower with the positive
impression of metaphysical power.
12. Progressing from the antiwill and will to the
antispirit and spirit, one should contrast the negative unclearness of
metachemical antiglory with the positive unclearness of metachemical glory, the
negative clearness of chemical antiglory with the positive clearness of
chemical glory, the negative unholiness of physical antiglory with the positive
unholiness of physical glory, and the negative holiness of metaphysical
antiglory with the positive holiness of metaphysical glory.
13. Just as the id, or unconscious, is concerned
with hope in relation to a variety of supreme, or positive, options having
reference to the self, so the anti-id is concerned with fear in relation to a
variety of primal, or negative, unconscious options having reference to the
antiself.
14. For the id is usually optimistic, or hopeful,
about the options open to the self, whereas the anti-id can only be
pessimistic, or fearful, about things in view of its negative basis in and
reference to the antiself.
15. The id, like the
self in general, derives from the organic supremacy of the central nervous
system, whereas the anti-id, like the rest of the antiself, derives from the
inorganic primacy of the Cosmos and/or its phenomenal offshoots in certain
parts of the Solar System.
16. When the self is identified too closely with
the Cosmos and/or Solar System, it is because primacy prevails over supremacy
in what amounts to a primitivistic state-of-affairs in which negativity is
effectively hegemonic, and one defers to what has been described as the
antiself.
17. For, strictly
speaking, the self cannot be identified with the Cosmos and/or its geologic
extrapolations in the Solar System, for the self is organic and thus above and
beyond the pale of inorganic associations.
18. The self is as superior to the antiself and
its negativity ... as the personal and/or universal to the geologic and/or
cosmic, since that which is positive owes its positivity to the organic, and
the organic stands to the inorganic as supremacy to primacy.
19. Whether one's particular type of self be
objective and female or subjective and male, personal and phenomenal or
universal and noumenal in either gender, it is as superior to the antiself as
the not-self to the not-antiself and as selflessness to antiselflessness, for
that which is supreme is both more devolved (if objective) and more evolved (if
subjective) than the primal.
20. I have no doubt that, even with an antiself
to contend with in relation to cosmic and/or geologic influences, the self can
triumph over the primitive forces of negativity and proceed to build the
personal and/or universal edifices of supremacy on the cosmic and/or geologic
foundations of primacy towards an ever-more positive futurity. For we are far superior, in devolutionary
and/or evolutionary terms, to whatever forms a cosmic and/or geologic backdrop
to us!
COMPARISONS AND CONTRASTS IN CLASS AND GENDER
1. Just as evil and wisdom constitute two
aspects of noumenal actuality, the one metachemical and the other metaphysical,
so there will be some wisdom in the individual who is most evil or, at any
rate, has metachemical associations with evil and, conversely, some evil in the
individual who has metaphysical associations.
2. Just as goodness and foolishness constitute
two aspects of phenomenal actuality, the one chemical and the other physical,
so there will be some foolishness in the individual who is most good or, at any
rate, has chemical associations with goodness and, conversely, some goodness in
the individual who has physical associations.
3. Thus whilst evil and wisdom are demonstrably
upper-class attributes, with more evil than wisdom in the metachemical context
and, conversely, more wisdom than evil in the metaphysical one, so goodness and
foolishness are lower-class attributes, with more goodness than foolishness in
the chemical context and, conversely, more foolishness than goodness in the
physical one.
4. The so-called 'wise man', an upper-class man
of a markedly metaphysical disposition, will always have to contend with an
evil 'shadow side' to his particular noumenal bias, while, conversely, the
so-called 'evil man', an upper-class man or, more correctly, woman ... of
markedly metachemical disposition, will always have the benefit of a wise
'shadow side' to his/her particular noumenal bias.
5. Likewise, the so-called 'good man', a
lower-class man or, more correctly, woman ... of markedly chemical disposition,
will always have to contend with a foolish 'shadow side' to his/her particular
phenomenal bias, while, conversely, the so-called 'foolish man', a lower-class
man of markedly physical disposition, will always have the benefit of a good
'shadow side' to his particular phenomenal bias.
6. It is my belief that, class and genetics
being correlative, people do not usually change planes to any appreciable
extent, but remain recognizably either evil and good (if objective) or foolish
and wise (if subjective), so that a distinction continues to exist between 'the
evil' who are sometimes wise and 'the good' who are sometimes foolish on the
one hand, and between 'the wise' who are sometimes evil and 'the foolish' who
are sometimes good on the other hand.
7. Were this not so, there would be a
continuous alternation between evil and goodness on the one hand, and between
foolishness and wisdom on the other hand, but, generally speaking, goodness
predominates over evil and foolishness preponderates over wisdom in phenomenal,
or lower-class, societies (democratic/Christian), whereas evil predominates
over goodness and wisdom preponderates over foolishness in noumenal, or
upper-class, societies (autocratic/Buddhist).
8. In objective,
female-biased societies, evil and goodness are the principal
noumenal/phenomenal alternatives at stake, whereas in subjective, male-biased
societies, by contrast, the principal phenomenal/noumenal alternatives will be
foolishness and wisdom.
9. A metachemical society, rooted in noumenal
objectivity, will emphasize evil - and hence crime, cruelty, and opacity - at
the expense of goodness, whereas a chemical society, rooted in phenomenal
objectivity, will put the emphasis on goodness - and hence punishment,
adroitness, and lucidity and/or transparency - at the expense of evil.
10. A physical society, centred in phenomenal
subjectivity, will emphasize foolishness - and hence sin, stupidity, and
gravity - at the expense of wisdom, whereas a metaphysical society, centred in
noumenal subjectivity, will put the emphasis on wisdom - and hence grace,
kindness, and tranquillity - at the expense of foolishness.
11. Metachemical societies are at a moral or,
rather, immoral disadvantage to chemical societies, since evil is an immorally
inferior alternative to goodness, whereas physical societies are at a moral
disadvantage to metaphysical societies, since foolishness is a morally inferior
alternative to wisdom.
12. There can be no moral comparison, however,
between metachemical and metaphysical societies on the one hand and chemical
and physical societies on the other hand, since morality is always subjective,
whereas immorality is ever objective, obliging one to contrast the evil of the
metachemical with the wisdom of the metaphysical or, in phenomenal contexts
'down below', the goodness of the chemical with the foolishness of the physical.
13. Which is simply to contrast the one gender
with the other on both noumenal (upper class) planes and phenomenal (lower
class) planes, allowing for the fact that, even though moral in its phenomenal
subjectivity, the physical society will be vulnerable to sanction, if not
prohibitive discrimination, from the chemical society, since whereas goodness
is a superior immoral alternative to evil, foolishness is an inferior moral
alternative to wisdom, and that which is superior in the one gender context will
tend to feel superior - albeit without philosophical justification - to that
which is inferior in the other gender context, even though no comparison -
barring their common adherence to phenomenal planes - between the two types of
lower-class society is logically sustainable.
14. For you can only compare that which is alike
in respect of sharing a common gender orientation, irrespective of its class,
and contrast either of those to that which, existing on the opposite side of
the gender fence, adheres to the opposite disposition, be it moral and
subjective or, in the female case, immoral and objective.
15. Thus although comparisons can be made between
objective and subjective, immoral and moral, with regard to class ... where
both share a common plane, no such comparisons can be made with regard to
gender, since that which is female, and hence objective, can only remain
distinct from whatever is male, and hence subjective.
16. Goodness may be better, or objectively
(immorally) more desirable from a feminine point of view, than evil, but
goodness is only different from foolishness, as evil from wisdom.
17. Similarly, wisdom may be better, or
subjectively (morally) more desirable from a divine standpoint, than folly, but
wisdom is only different from evil, as foolishness from goodness.
18. Thus while woman may be better than the Devil
on the one hand, and God be better than man on the other hand, woman is only
different from man, and God different from the Devil.
19. But just as every noumenal actuality has a
'shadow' noumenon and, likewise, every phenomenal actuality a 'shadow'
phenomenon, as already defined, so the godly man, the metaphysically
upper-class and most respectable man, is capable of evil, just as the feminine
woman, the chemically lower-class and most respectable woman, is capable of
folly.
20. It is doubtless because the metaphysically
upper-class man, though overwhelmingly disposed to wisdom, is capable of evil
... that one should fear (the wrath of) as well as have faith in (the wisdom
of) God.
21. Conversely, it is doubtless because the
metachemically upper-class man or, more correctly, woman, though overwhelmingly
disposed to evil, is capable of wisdom ... that one should have hope (for
clemency from) as well as fear (the evil of) the Devil.
22. Be that as it may, I have no doubt that God
and Heaven for the metaphysically upper-class man are principally inside the
self, and that he achieves godliness and heavenliness for himself or, rather,
the self ... whenever he practises metaphysics, whether sensually, in aural
terms, or sensibly, in respiratory terms, so that he is God and Heaven
at such times when specifically committed to metaphysical praxis.
23. But godliness for the metaphysically
upper-class man, the 'wise man', is something continually to be redeemed in the
heavenliness of essential being; for godliness is profane in its egocentric
qualitativeness (truth) whereas heavenliness is sacred in its psychocentric
essence (joy), and thus the raison d'être of metaphysical
praxis.
24. The metaphysically upper-class man practises
at God for the sake of Heaven, upholds truth in the interests of joy (bliss),
is metaphysically egocentric for the sake of his psychocentric self, constantly
cycle-shifting, within metaphysics, from taking to being via doing and giving,
as from quasi-essential form (truthfully qualitative) to essential
content(ment) via quasi-essential power (impressively apparent) and
quasi-essential glory (holily quantitative), the ego to the soul of primary God
and Heaven via the will and the spirit of secondary God and Heaven, the God and
Heaven of the metaphysical not-self and selflessness, both of which
subjectively serve the metaphysical self.
25. Not only is there no God and Heaven elsewhere
for the metaphysically upper-class man, be he submasculine in sensuality or
supermasculine in sensibility, than in his metaphysical self and, to a
secondary extent, in both his metaphysical not-self and selflessness, be it
sensual or sensible, but claims by others to the contrary meet with no approval
or endorsement on his part whatsoever.
26. For there have been fraudulent gods and
heavens elsewhere than in the metaphysical realms (of sensuality and
sensibility in relation to sequential time and spaced space) ever since the
dawn of religion, or what passes in some quarters for such, and they are
sometimes not even a masculine or a feminine shortfall - nonetheless duly hyped
- from divinity and sublimity so much as their diabolic and infernal
antitheses!
27. Worse than the man and earth or than the
woman and purgatory duly hyped as God and Heaven ... is the Devil and Hell; for
here one enters the sensual and sensible realms of metachemistry, with its
Cupidian axis bisecting space (spatially) and time (repetitively), and wherever
such an axis passes for God and Heaven ... there can be no genuine godliness
and heavenliness, but only the Devil and Hell posing as God and
Heaven.
28. Has not the history of Creator-based
religions, whether Middle-Eastern or Western, borne ample testimony to the fact
that what is actually, to all metachemical appearances of Cupidian devolution,
the Devil and Hell ... has been worshipped as God and Heaven?
29. Now, strictly speaking, one can only worship
that which is primarily outside the self, not primarily within the self, and
wherever the worship of 'God and Heaven' has taken a Creator-based metachemical
turn, going all the way back to the Cosmos, it is because the Devil and Hell,
to revert to their literal status, are primary in the metachemical not-self and
selflessness but secondary in the metachemical self, given the objectivity
which prevails in metachemistry in due female terms - terms duly extending down
to the chemical realm of woman and purgatory.
30. Wherever subjectivity prevails, on the other
hand, then profanity and sanctity are primarily within the self and only
secondarily without the not-self, as in the physical not-self and selflessness,
but if the primary realization of man and earth within the physical self is one
thing, then the primary realization of God and Heaven within the metaphysical
self is quite another, and while the former would be Christian, the latter is
most decidedly Subchristian in sensuality and Superchristian in sensibility,
the Superchristian being the salvation of the Subchristian and methodology by
means of which the ultimate profanity may be redeemed in the ultimate sanctity,
the sanctity of the metaphysical 'kingdom within'.
SEXUALITY AND THE ID
1. The connection
between sexuality, or the fact of one's having sex, and the id is direct, since
sexuality is rooted, like the id, in unconscious impulse.
2. Not only does sex occur as a mutually-shared
instinctual response to fleshy temptation of a sufficiently alluring nature,
but there is an intimate connection between sex and the id during sleep, as and
when one experiences a nocturnal emission, or 'wet dream', due to unconscious
impulses associated, more usually, with erotic imagery.
3. Just as the brain is located at one end of
the central nervous system, so the reproductive organs are located at its other
end, as separate manifestations of not-self from that which can be
physiologically identified with the self, whose instinctual manifestation is
the id.
4. The above must be so, to some extent, even
of females, though the feminine axis of tongue to womb would be more
characteristic of them, in view of their chemical disposition towards
phenomenal objectivity.
5. However that may be (and bearing in mind
that metachemical and metaphysical modifications of the self are also possible
due to class and gender influences which owe more to noumenal than to
phenomenal factors), there can be no question that for most people the
unconscious instinctuality of sex derives from the id and therefore is not an
isolated matter having nothing to do with the self.
6. But, then, the instinctual self is the most
basic manifestation of the self, just as sex is the most basic manifestation of
self-expression, and will only be unfettered, or 'free', when there is little
or no prohibitive influence from the ego, that conscious manifestation of
selfhood which is capable of transcending both the not-self and selflessness in
the interests of mind and soul, or superconsciousness and subconsciousness.
7. Thus 'sexual freedom', or the unfettered
encouragement of the id to seek sexual fulfilment through the reproductive
organs, is only possible on the basis, no less basic than that of the id
itself, of a heathenistic norm, since sexual fulfilment is to the id what
emotional fulfilment is to the ego - namely its raison
d'être and ne plus ultra.
8. Thus unfettered sexuality is only
conceivable in a heathenistic context, be it individual or societal, and attests
to the absence, for whatever reason, of the kind of conscious constraints or
taboos placed upon sexuality when Christian or Christian-type criteria obtain.
9. For the difference between a Heathen and a
Christian society ... is that whereas the one has its starting-point in the id
and its finishing-point in the gratification of the id through reproductive
fulfilment (sex), the other has its starting-point in the ego and its
finishing-point in the gratification of the ego through emotional fulfilment (soul).
10. Thus a Christian or Christian-type society,
of which my own Superchristian alternative to Christianity, viz. Social
Transcendentalism, is a case in point, can only be censorious of sexual freedom
and/or unfettered sexuality, since its conception of mankind transcends the
animal selfishness of reproductive gratification in the name of the development
of self towards a divine or, at any rate, soulful end.
11. When the id is unfettered, on the other hand,
then soulfulness is 'beyond the pale' and, with it, the possibility of genuine
religion, as temporal concerns, rooted in unconscious impulse, become the
be-all-and-end-all of human striving, and mankind are reduced to the survival
level of the animal kingdom, with little or no concept of or respect for
Eternity ... other than through the mundane satisfaction, where conception is
actually effected, of generative continuity.
12. A society in which the id has effectively
eclipsed the ego, in which instinctive self-gratification becomes the mean, will
be mechanistic and magical, falling back, in materialism, upon the false
religions of cosmic and/or geologic primacy, where fantasy of one visionary
persuasion or another becomes the principal expression of cultural
self-identity, an identity at once Superheathen/Heathen and
superfeminine/feminine, with little or nothing to commend it to male
sensibility.
13. The symbolical effigies of 'Britannia' and
'the Liberty Belle' perfectly illustrate the Heathen/Superheathen disposition,
through primacy, of the Anglo-American West, in which the feminine and the
superfeminine have come to the fore at the expense of male subjectivity and
reduced society - and by implication most of the individuals of which it is
composed - to mechanistic playthings of magical spectacles which owe more to
the id, in idiotic fashion, than ever they do to the ego.
14. So long as 'Britannia' and 'the Liberty
Belle' are enthroned in their respective countries, there will be no
appreciable change for the better, i.e. for the supersession of the id by the
ego and, more importantly, of the ego by the soul, but only a continuance of
the Heathen/Superheathen norms of female objectivity, as before.
15. Although there is ample evidence, in
contemporary society, of egocentric alternatives to id-based mechanisms, such
alternatives, for the most part equally mechanistic, are unlikely to tip the
balance against the pervasive and influential id-based media in favour of a
Christian or, more relevantly for the future, Superchristian alternative.
16. That, it seems to me, could only be done
within the Superchristian context of 'Kingdom Come', and then largely, though
not exclusively, on the basis of legalizing the use of drugs which are known to
have chemical properties commensurate with the development of an 'inner light'
such that would overhaul and effectively eclipse the 'outer lights' germane to
photographic and filmic media generally, thereby establishing a 'reborn'
alternative to them in keeping with the need for a 'kingdom within' that,
besides according with Superchristian criteria, would amount to an
artificially-contrived 'resurrection of the dead', or of afterlife-type
experiences in the grave for those who had every right, within 'Kingdom Come',
to otherworldly fulfilments.
17. Before I proceed to discuss 'Kingdom Come' in
greater detail, however, a word must be said about the id in connection with an
important distinction, hitherto overlooked, between behaviourism on the one
hand and mechanism, or mechanistic materialism and/or realism, on the other
hand.
18. For 'sexual freedom' can be interpreted in
two quite distinct ways, depending on the individual and the society: either in
terms of the gratification of the id, the instinctive aspect of the self, or
central nervous system, through reproductive fulfilment (sex) or,
alternatively, in terms of the denial of reproductive commitment through
recourse to contraceptive means of one kind or another, which is less sex, as
defined above, than antisex.
19. For where sex is behaviouristic
and a reflection, no matter how selfish, of self-respect, antisex is
mechanistic and therefore a testimony to the absence of self-respect even on
the arguably pagan terms to which the behavioural gratification of the id
ordinarily pertains.
20. Thus whereas sex is still rooted in the self,
conceived in instinctual terms as id, antisex is rooted in the antiself, the
negative unconscious of that which is less supreme than primal in its cosmic
and/or geologic associations.
21. Where sex is behaviouristic and crudely
mystical, rooted in personal and/or universal concern for generative continuity
through reproductive fulfilment, antisex, devoid of reproductive aspirations,
is simply mechanistic and magical, rooted in geologic and/or cosmic oppositions
to any such fulfilment, since solely concerned to garner what pleasure (sic.)
can be obtained via the mechanics of copulation, etc., in response to magical
appearances aided and abetted by realism and/or materialism.
22. Not only is antisex a futility when compared
or, rather, contrasted to sex as an incentive and reward for reproductive
fulfilment, but it requires not a positive but a negative precondition such
that owes more to female objectivity than to male subjectivity, and which
accordingly stems from the 'lead', if I may speak paradoxically, of objective
criteria owing more, through realism and/or materialism, to the not-antiself
and its antiselfless complement, than to the self or, rather, antiself as such,
since the antiself that acquiesces in antisex is negatively ranged against
itself in due primal fashion.
23. Thus in considering the distinction between
behaviouristic sex and mechanistic sex, the former crudely mystical and the
latter all-too-smugly magical, one is drawn to the conclusion that the former
is deserving of more respect than the latter, since demonstrative of that which
is in touch with the self as opposed to being negatively ranged against it in
due realistic and/or materialistic terms.
24. In fact, it seems to me that what may be
called behaviouristic pagans are generally worthy of more respect than their
mechanistic and effectively heathen counterparts in the West ... where this
distinction between sex and antisex is concerned, and that those who were once
Christian 'First' (fallen, more often than not, into Protestant heresy) are now
heathen 'Last', while those who are pagan 'Last' (including Subchristians and
Subjudaists) may well be among the Superchristian 'First' in the generations to
come.
25. Be that as it may, I do not doubt that
Protestants, in particular, have paid dearly for their real and/or material
gains and greater freedoms, not least of all in terms of loss of self, and
hence self-respect. For not only has the
conscious self been eclipsed by the unconscious self, as ego by id, but
positivity has been overshadowed by negativity in the march of Western
decadence and decline from sensual supremacy into the sensual primacy of
mechanistic degeneration, making the primitive positivity of the Pagan upon
whom Western imperialists formerly wiped their realistic and/or materialistic
boots ... seem much the more desirable of the two alternative approaches to
egocentric self-denial which rule the contemporary, godless world.
TOWARDS A GAELIC FEDERATION
1. I hinted above that so long as 'Britannia'
remained enthroned as symbolical illustration of realistic freedom in the
United Kingdom (of Great Britain and Northern Ireland) there would be no
appreciable change for the better, so far as the continuing dominance of female
objectivity was concerned, and thus little or no prospect of an end to sensual
primacy and of a return not merely to sensual supremacy but to sensible
supremacy, particularly with regard to a Superchristian disposition surpassing
anything Christian.
2. Thus a democratically-mandated political
dismemberment of the United Kingdom is crucial, so I contend, to the
achievement of the desired change and to the dethronement, in consequence, of
'Britannia', since such a symbolical effigy of the realistic mechanism of
sensual primacy is only meaningful in relation to the existence of Great
Britain, and thus to the Union of England, Scotland, and Wales (together, in
the broader context of the United Kingdom, with Northern Ireland, that greater
part of the province of Ulster).
3. However, such a Union, presided over by the
monarchy, is not only bad, I shall argue, for Britain, particularly for the
predominantly Gaelic countries of Scotland and Wales, but is also bad for
Ireland, both North and South, since the loyalty of Protestant Ulstermen to the
British throne and/or 'mainland' is - and has long been - an obstacle to a
united Ireland, and hence to lasting peace within Ireland as a whole.
4. The fact of a divided Ireland can only
continue to bedevil hopes for lasting peace, since those who, as pro-republican
Catholics, seek unity with the South have to be weighed against (the
falsely-contrived majority within the Ulster statelet of) those who remain
loyal to Britain and whose opposition to Irish unity is the principal reason
for the island's continuing division.
5. So long as Catholics and Protestants
continue to exist and to espouse their respective aspirations or loyalties, as
the case may be, there will not be a solution to Ireland's divided predicament,
a predicament historically created by the British and maintained, with British
military support, by their colonial offshoots.
6. Thus any solution to the tragedy of Irish
partition requires an end to sectarian rivalry and division, and the adoption,
in its place, of a new religion such that transcends the phenomenal
shortcomings and moral limitations of Christianity, be
these Catholic or Protestant.
7. There can be no unity between Irishmen in a
united Ireland so long as sectarian divisions exist, and therefore the religion
which created those divisions and which is responsible for their continuance
will have to be democratically rejected by the peoples concerned, in order that
they may opt for unity on the basis of the Superchristian religion which I have
identified, throughout my work, with Social Transcendentalism, as being that
which accords, in its metaphysical completeness, the completeness of
metaphysical sensibility, with the will of the (Gaelic) Second Coming or, to
all intents and purposes, Messianic Superchrist.
8. But I do not regard
a united Ireland as possible so long as Britain continues to exist, since
loyalty by Protestant Ulstermen to
9. Thus I foresee the need to placate that
loyalism through the concept and, hopefully, future actuality of a Gaelic
federation of Ireland, Scotland, and Wales, since if Ireland is to be united,
it should only be on the basis of a compromise between Nationalist and Unionist
traditions, such that requires acceptance of a new and better - from the Gaelic
standpoint - Union, in which Irish unity can officially come to pass.
10. For, even without
sectarian divisions, the prospects for a united Ireland that ignored Unionist
loyalism would be very bleak, bearing in mind the inevitability of loyalist
opposition to Irish nationality.
11. But a united Ireland that came to pass
because the majority of Unionists, arguably of Scotch and/or Welsh Gaelic
descent, were prepared to live within a Gaelic federation of Ireland, Scotland,
and Wales, and because Nationalists were prepared to accept unity on the basis
of Ireland's inclusion within such a federation, would, it seems to me, prove
both durable and peaceable.
12. For then one has what is best for Irishmen in
general, viz. unity between Gaels of every national persuasion in what would
effectively be a new country that, with Scotland and Wales, gave Ireland the
added security of not having the British giant, that superstate created by Englishmen
to control Gaels and enable England to pursue her civilized goals wherever she
might, 'breathing down its neck', as at present, but of having 'the old enemy'
at a significantly greater remove from itself in what would eventually amount,
in all probability, to an English republic, an English nation that, without
territorial claims or responsibilities in respect of the United Kingdom, would
no longer have need of the monarchy and no longer be prevented, in consequence,
from drawing closer to Rome via a disestablished Church.
13. Yes, I have no doubt that the only 'way out'
of Britain for Scotland and Wales is through the establishment of a Gaelic
federation with Ireland, and that the only way that Irish unity can be
honourably and lastingly effected is through acceptance of a federal unity with
Scotland and Wales, so that, for the first time in their turbulent history,
Gaels may join together into a supra-national federation within the European
Union and achieve a permanent accommodation with one another on the basis of
Social Transcendentalism, the Superchristian successor, so far as I am
concerned, to the terrible dichotomy within Christianity of Catholicism and
Protestantism.
14. But to have the chance of so doing, Gaels
must be granted the opportunity, in all three Gaelic countries, of voting for
religious sovereignty, the ultimate sovereignty in the evolution of
sovereignties, and, by implication, for the right to religious
self-determination within the meritocratic framework of Social Transcendentalism,
with its concept of a triadic Beyond (the Centre) in which persons of Puritan,
Anglican, and Roman Catholic denominational descent could find a common
Superchristian identity for themselves, independently of Creator-based worship,
not only in Ireland but eventually in Scotland and Wales as well.
15. For so long as Christianity persists in
existing, there will be no prospect of religious harmony between the polarized
denominations, and no prospect, moreover, of Gaelic unity both within Ireland
and, more generally, within what has been termed a Gaelic Federation,
potentially commensurate, so far as I am concerned, with the principal, if not
pristine, manifestation of 'Kingdom Come'.
16. For 'Kingdom Come' is no myth or figment of
the imagination, but something that can initially be brought to pass here on
earth, provided that the will is there and that people are sufficiently
acquainted with the implications and teachings of Social Transcendentalism to
be able to respond in a positive manner to the prospect of Messianic
deliverance from 'sins and/or punishments of the world', of which their
respective (republican and parliamentary) modes of political sovereignty are a
case in point.
17. For that which, in religious sovereignty, is
not of the world lies beyond it, and that which lies beyond the world is
germane, in its otherworldly pursuits, to 'Kingdom Come', particularly when
conceived in relation to the establishment of a Gaelic Federation whose
Messianic figurehead and effective leader would, in his supreme metaphysical
bias, be a 'god-king', the 'philosopher-king' long hoped for by 'the faithful'
to lead them beyond the 'sins and/or punishments of the world' into the graces
of the Superchristian Other World, wherein godly truth and heavenly joy would
reign for ever more, and specifically within the top tier of the triadic Beyond
for those who were most deserving of it.
18. Yet authentic grace through respiratory
sensibility, viz. transcendental meditation, would be a very different proposition
from the inauthentic grace that obtains, through verbal absolution, for
repentant Catholics, and the fulcrum of religion would accordingly be
shifted-up from what, in Christianity, is effectively an economic
'bovaryization' in the sin of knowledge to a religious per se
in the grace of truth, whose psychocentric transmutation is not the heaviness
of pleasure in physical soul, but the lightness of joy in metaphysical soul,
the soul-of-souls.
19. Even those who have been earmarked for the bottom
and middle tiers, duly subsectioned, of the triadic Beyond ... would experience
something of this religious per se, albeit duly modified in
watery (feminine) and vegetative (masculine) terms to suit their more
purgatorial and earthly overall dispositions.
20. Yet those who, for whatever reasons, had no
desire to become a part of 'Kingdom Come' in either its administrative or its
religious manifestations would be well advised, in the event of a majority
mandate for religious sovereignty under Social Transcendentalism, to take
themselves away, presumably, in most cases, to England, with due eschatological
implications.
21. For the prospect of a Gaelic Federation would
divide the wheat from the chaff, the Gael from the Brit, and result, sooner or
later, in the exodus of the latter, whether as Anglo-Irish, Anglo-Scotch, or
Anglo-Welsh, from those countries which were opting for religious sovereignty
within a Social Transcendentalist context.
22. Since a Gaelic Federation would have to be
Gaelic in all contexts, intellectual as well as cultural, persons who could not
abide the supersession of English by Gaelic as a first language would have
little option, it seems to me, but to remove themselves from the federation in
question.
23. For Gaelic unity cannot be achieved on the
basis of English, but only in relation to the Gaelic language, even if,
initially, Irish Gaelic, Scotch Gaelic, and Welsh Gaelic were obliged to
co-exist in each of the respective Gaelic countries ... prior to the creation,
in times to come, of a unitary Gaelic language drawn from, yet also
transcending, each and every Gaelic tradition.
24. Only Gaelic can do proper justice to the
cultural aspirations of Social Transcendentalism, not a genderless tongue like
English which, even if regarded in a 'civilized' light, would fall as far short
of the Superchristian mark as woman of superman or water of air or ...
literature of music, if not altogether antithetical to it in terms of its
materialistic rejection of gender.
25. And this Gaelic manifestation of 'Kingdom
Come', of a Gaelic federation of Ireland, Scotland, and Wales, would need a
unitary emblem, an emblem transcending the national flags of the Republic of
Ireland and Great Britain, a banner, I mean, in which the Superchristian ethos of
Social Transcendentalism was granted due emblematic exemplification in the
guise of what I have elsewhere described as a 'Supercross', or inverted CND
design upon which both masculine and feminine signs were granted due prominence
in reflection of their harmonious co-option to the ideological religion in
question.
26. I have occasionally changed my mind as to
what colours would best characterized this Supercross of 'Kingdom Come', but I
believe I have finally settled on a compromise solution, from a supra-national
standpoint, by opting for a ruby-coloured Supercross upon a turquoise ground,
the ruby a tempering of Welsh red and the turquoise a combination of Irish
green and Scottish blue, thereby representative of the blending into one
harmonious colour of the two principal components of our prospective
federation.
27. Be that as it may, I have no doubt whatsoever
that such a unitary emblem, whatever its final colouration, is absolutely
crucial to the establishment of a Gaelic federation of Ireland, Scotland, and
Wales (together, if mutually desirable, with the Isle of Man and certain
offshore islands), since it will be necessary to put all historical flags,
including those of Scottish and Welsh nationalism, behind it in the interests
of Gaelic unity and the development of an ultimate culture such that will do
Superchristian justice to each of the countries in question, duly blended,
following 'Judgement', or the democratically-mandated option on religious
sovereignty, into one nation within the European Union.
28. Doubtless England will retain its own
national flag, the Cross of St. George, even if the 'Union Jack' of Great
Britain is destined to be discarded in the event of Ireland (both North and
South), Scotland, and Wales opting to join together in the interests not only
of deliverance from English dominance, but of unity between all Gaels in
what would amount to an altogether new type of 'Kingdom', one vastly different,
in its heavenly orientation, to the old, in which Social Transcendentalism
would reign supreme in testimony to the transcendence of Catholic and
Protestant divisions through Superchristian resolution.
29. The Gael, be he Catholic or Protestant,
'Irish' or 'British', has much need of such a transcendence of dichotomous
Christianity, and only through voting for religious sovereignty via Social
Transcendentalism can there be any prospect of lasting peace and reconciliation
coming to pass, since he will never again be politically divided through
religion.
30. What England initially created, only the Gael
can re-create, for it is in his interests to be delivered from the republican
world (of Southern Ireland) and/or monarchic netherworld (of the United
Kingdom) to the Messianic otherworldly salvation of 'Kingdom Come', in which
culture will blossom as never before under the wise guidance of the
'philosopher-king' and effective Second Coming ... of Superchristian
Revelation.
VOICE OF THE SELF
1. In music, the self
finds articulation through the voice, both instinctually, with the id, and intellectually,
with the ego, the one arguably Pagan and the other effectively Christian.
2. When the id utilizes the voice for purposes
of self-revelation, one gets chanting, or something analogous, whereas when the
ego utilizes the voice for such purposes the result is singing, which will be
less instinctual and correspondingly more intellectual, making use, as a rule,
of verbal concepts.
3. The self that finds a musical outlet for
itself through chanting, being of an animal disposition, is principally interested
in sexual fulfilment, whereas the self that sings, being more fully human, is
capable of transmuting ego into soul, albeit providing the will to an emotional
end is actively there.
4. Thus whereas the unconscious self, or id,
remains partial to an un-egocentric level of vocals which may not even attain
to intellectual articulation, the conscious self, or ego, has the possibility
of transmuting ego into soul via mind, as when the quantified self, or
superconscious, rebounds from selflessness to its emotional core in the soul,
or subconscious.
5. The technique of transmuting ego into soul
via mind is called vocalizing, and in vocalizing the ego is purged of intellect
through emotion, which takes hold of verbal concepts and strings them out
... until they become redeemed by soul,
melody duly superseded by pitch.
6. Obviously, this process of transmuting ego
into soul through vocalizing can happen at a variety of different levels ...
from metachemical and chemical to physical and metaphysical, since there are as
many ways of singing as there are elements, and as many types of soul ... from
love and pride on the female, or objective, side of life ... to pleasure and
joy on its male, or subjective, side.
7. Thus whilst one need not doubt that there are
metachemical, chemical, and physical kinds of vocalizing, full justice to the
soul will only be done in the metaphysical context of religious music, with or
without instrumental accompaniment. For,
compared with metaphysical joy, physical pleasure is economic, while,
contrasted to physical pleasure, one finds that chemical pride is political
and, compared with chemical pride and contrasted to metaphysical joy, it
transpires that metachemical love is scientific.
8. Often one kind of singing can be distinguished
from another on the basis of pitch, with high pitch at one end of the vocal
spectrum and low pitch at its other end, the former superficial and the latter
profound, since female singing extends from soprano to contralto via
mezzo-soprano, whereas male singing extends from alto to bass via tenor and
baritone, the bass totally beyond female parallels.
9. Often, too, technique is significant in
enabling one to differentiate a scientific approach to singing from a religious
approach, the former expressive and the latter impressive, and to further
differentiate each of these (noumenal) extremes from what may, in phenomenal
terms, be called a political approach to singing from an economic approach, the
former compressive and the latter depressive.
10. Thus we are in effect distinguishing rhythm
from pitch on the one hand, that of the noumenal types of singing, and harmony
from melody on the other hand, that of the phenomenal types of singing, which
owe rather more to volume and mass, in lower-class vein, than to time and
space, whatever the axial alternatives one cares to consider.
11. There are also, of course, instrumental
combinations and preferences which underlie vocals and make it possible for one
to discern a bias towards either metachemistry, chemistry, physics, or
metaphysics, as the case may be, with percussion highly prominent in
metachemical, or scientific, music; keyboards generally prominent in chemical,
or political, music; strings (including guitars and harps) generally prominent
in physical, or economic, music; and wind (including pipes) highly prominent in
metaphysical, or religious, music.
12. Doubtless most composers aim to establish a
parallel between the kind of vocal music and the instrumental accompaniment,
since metachemical music, being expressive, is rhythmic, and no instruments can
compete with percussion where rhythm is concerned; chemical music, being
compressive, is harmonic, and no instruments can compete with keyboards where
harmony is concerned; physical music, being depressive, is melodic, and no
instruments can compete with strings where melody is concerned; and, last but
hardly least, metaphysical music, being impressive, is pitchful, and no
instruments can compete with wind where pitch is concerned.
13. Thus we are in effect differentiating the
elemental particles, whether metachemical per se or otherwise, of
'scientific music' from the molecular particles, whether chemical per se
or otherwise, of 'political music', and each of these objective kinds of music
from the molecular wavicles, whether physical per se or otherwise, of
'economic music', and the elemental wavicles, whether metaphysical per se
or otherwise, of 'religious music', as between rhythm and harmony on the one
hand, and melody and pitch on the other.
14. Of course not all music is vocal, whether
completely or in part, although the best of it arguably is, if one associates
'the best', in whatever elemental context, with self-realization, whether
expressively, compressively, depressively, or impressively, and accordingly
places self-gratification above self-denial through an overly objective
disposition towards the not-self and selflessness, a disposition that can only
be female even when males follow suit and sacrifice the subjectivity of self,
whether selfishly in the id or self-enhancingly in the ego, to the objectivity
of not-self and selflessness either literally, by adopting rhythmic and/or
harmonic instrumental preferences, or effectively and paradoxically, by
treating the melodic and pitchful biases of their own subjective not-self and
selflessness, whether physical or metaphysical, in a quasi-objective and,
hence, primarily instrumental way, and presumably due to the continual
pressure, within a female-dominated civilization, of objective values.
15. For it does seem - and Western civilization
provides ample confirmation - that an objective hegemony in society will tend
to condition music away from the self, and hence vocals, towards the not-self
and selflessness, and hence instrumentals, whether in rhythm and harmony or,
less straightforwardly, in melody and pitch, making for an instrumental bias
over vocal music.
16. Thus people come to identify music, in an
objective society, primarily with instrumentals and only secondarily with
vocals, even though, as the most subjective of art forms, music is more suited
to a primary definition with regard to vocals, and hence to self-realization,
and to a secondary definition with regard to instrumentals, and hence to
self-denial through affirmation of not-self and selflessness, power and glory,
will and spirit, at the expense of form and contentment, ego and soul.
17. Of course, vocal music can also be less a
matter of self-realization through the ego than of self-affirmation through the
id, where chanting rather than singing is its principal manifestation, and
there is no question but that this can exist, as a kind of pagan outsider
germane (in its 'alternative' bias) to some kind of cultural 'underground' or
sub-culture, within societies which are predominantly objective and hence
mechanistic, with greater respect for instrumentals, and by implication the
materialism of musical instruments, than for vocals.
18. But even egocentric vocal music will always
be something of a second-class citizen and comparatively uphill struggle in
mechanistic societies, where the self counts for less, in the objective scale
of things, than the not-self and selflessness of a female hegemony.
19. Nevertheless vocal music is still possible in
such societies and continues to be composed and sung, if predominantly more on
a metachemical (jazz) and chemical (pop) basis than in relation to physical
(operatic) and metaphysical (ecclesiastical and/or traditional) alternatives of
arguably a more male-biased, or subjectivistic, persuasion.
20. And the better the vocal music, the more will
ego be transmuted into soul, with an ascending spectrum of emotional merit ...
from love to joy via pride and pleasure.
21. Although, as a Messianic philosopher, I am
not overly in favour of music, be it instrumental or vocal, on account of my
metaphysical bias being towards respiratory sensibility, and hence
transcendental meditation conceived as the salvation of metaphysics from
airwaves to the breath, outer and 'once born' to inner and 'reborn', I am not
so wildly optimistic as to suppose that, at least for the foreseeable future,
mankind could live without music, since whilst it may not be the greatest or
highest 'art', it is arguably the greatest art form, and one that holds an
irresistible charm for people, whatever their age or sex.
22. What I am cautiously
hopeful about is that music will become, in the future, less instrumental and
more vocal, as society becomes less objective and more subjective, less
Superheathen and more Superchristian, with a corresponding shift of emphasis in
the self from id-based vocals to ego-centred vocals such that will intimate, no
matter how paradoxically compared to meditative sensibility, of emotional
redemption in the soul.
23. And I feel that whereas classical music was -
and still is - largely acoustic and 'naturalistic' in its orchestral bias, what
may be termed 'superclassical' will be electric and synthetic, by which I mean
bearing testimony to a synthetically-modified abstraction and/or extrapolation
from naturalistic precedent, which will allow for the emulation and/or
transcendence of orchestral sounds - as, indeed, of virtually any instruments
which owe more to concrete nature than to abstract supernature.
24. Thus it inevitably follows that comprehensive
synthesizers will figure prominently in the superclassical overhaul and
effective eclipse of classical music, as Superchristian criteria replace
Christian criteria in the advance of civilization towards its supernatural
peaks, aided and abetted by computers and - crucial to egocentric 'rebirth' -
the availability of various symbols on screen from which music and/or text can
be read and duly transmuted upwards via such vocalizing, itself synthetically
modified, as would be requisite to the exemplification of a soulful end.
25. If art is the 'handmaiden of religion', then
synthetic vocal music, in particular, will be the art form which most panders
to the ideological religion of Social Transcendentalism, becoming, at its
highest level, a pitchful intimation, duly vocalized, of meditative praxis for
those who would be unable to completely transcend music, and hence the
airwaves, in the interests of meditation upon the breath.
26. But pitch needn't necessarily be high, or fast,
since it seems to me that the deepest pitch is the most impressive, confirming
one in the notion that the 'tieferness', so to speak, of things lies in the basso
profundo of that which exemplifies the most joy in Om-like vein, a joy at
once metaphysical and male in its calm subjectivity.
27. For just as the male voice stretches beyond
the female one in terms of its depth and profundity, the bass overhauling not
only the baritone, tenor, and alto of male vocal alternatives, but leaving the
contrasting female shallowness of soprano, mezzo-soprano, and contralto in the
wake of its plumbing of the soulful depths, so should the profoundest music aim
to re-create an impression of profundity through depth, the bass register
mystically freed from magical or mechanistic subversion, and enabled to deliver
to the voice that pitchful accompaniment which would be at the core of the
synthesizer ... pretty much as the bass voice itself is at the core of musical
soul.
28. But if the bass voice is beyond the range of
most people, men as well as women, then the baritone and the tenor on the male
side of the gender divide and the mezzo-soprano and the contralto on its female
side ... would still have a place within the triadic Beyond of 'Kingdom Come'
which, though less metaphysical than physical or chemical, would enable melody
and harmony to act as a support for pitch in its plumbing of the utmost
cultural joy, a support largely, if not entirely, beyond rhythmic expression.
THE CORE OF THE SELF
1. The utmost religious joy, however, can only
come via transcendental meditation, since it is that which utilizes the
'air-within' of the breath to achieve both a transmutation of the egocentric
self and a rejection of its spiritualization thereof, in the interests of
emotional redemption, the superconscious duly superseded by the subconscious as
self reacts against the threat of excessive selflessness to achieve for itself
the enhancement of self which is commensurate with the soul, the kernel of its
being.
2. Thus only the 'kingdom within' of
metaphysical sensibility can deliver to the self its profoundest joy, a joy
which goes beyond, or transcends, anything recourse to metaphysical sensuality
via the airwaves can deliver to the self, albeit even the metaphysical 'kingdom
without', which is rather more theocratic than meritocratic, can deliver joy to
the self, thereby confirming the presence of metaphysical soul.
3. For here, too, one is dealing with being
in relation to essence, soul in relation to breath, self in relation to air,
albeit it be the 'outer air' of the airwaves, with a joy that is
correspondingly less deep, less lasting, and arguably less fulfilling, since
more sensual than sensible, and being further compromised by the anterior
sensuality of love in relation to the metachemical soul of autocracy.
4. For autocracy precedes theocracy, as the
stellar cosmos precedes the solar cosmos, or as Jehovah precedes Satan, or as
eyes precede ears, or as Saul precedes
David ... in the sensual alternatives, both primal and supreme, negative and
positive, to the noumenal 'kingdoms without', the one objectively rooted in
spatial space and the other subjectively centred in sequential time, a
metaphysical 'fall guy', in its submasculine subjectivity, for superfeminine
denigration from the objectivistic 'on high' of metachemical precedence.
5. And even the Christian Church came to
reflect, in the course of time, this dichotomous hierarchy in which the 'First
Mover' tended to pull (sensual) rank on the 'Fallen Angel', as stellar Jehovah
upon solar Satan or optical Saul upon aural David, and autocracy accordingly
got the better of theocracy, came off better, one might say, in the struggle
between Church and State, submasculinity and superfemininity, for control over
men's lives.
6. Such it has always been in the West, with
alternations between New Testament and Old Testament, the Father vis-à-vis
Christ and Jehovah vis-à-vis Satan, with theocracy disposed or obliged to
shuffle between the Father and Satan as the submasculine was transposed from an
ascendant position, in the New Testament Father, beyond Christ and over the
demonized Pan of a subverted, and hence Satanic, earth ... to a dependent and
deferential position, in the Old Testament, beneath Jehovah, where,
correspondingly Satanic, it was duly abandoned in favour of the autocracy of
Jehovah and the concept of God not as 'Father of the Son' but as 'First Mover'
and effective 'Creator of the Universe' (cosmos).
7. Thus the Church itself shifted ground to
suit the occasion, moving from a quite admirable 'once-born' position in the
Father to a less than admirably 'once-born' position in Jehovah where, despite
male terminology, superfemininity was effectively 'top dog' over
submasculinity, in due autocratic fashion.
8. But if religion was always on somewhat shaky
ground in the Christian West, even when Satan had been taken down a plane or
two from a 'fallen angel' status to a subterranean one to suit a theocratic
concept of God in the Father ... and one wonders, in consequence, what basis
for denigration of the latter there could possibly have been for a God and a
Devil who share the same gender, if with noumenal and phenomenal distinctions
relative to separate 'kingdoms without', it could hardly be said of science
that it, too, was always on shaky ground there, bearing in mind the
authenticity of autocracy in a world where metachemical evil always had the
Bible-sanctioned advantage over metaphysical wisdom, particularly in view of
the latter's almost chimerical disposition to abandon wisdom for evil, New
Testament for Old Testament, as and when circumstances deemed fit.
9. An intelligent cynic would certainly have
solid grounds for doubting the 'rock' upon which the Church was thematically
built, and for dismissing religion, in consequence, as a lost cause in the
unequal struggle with evil ... were he disposed to limit his concept of
religion to the West and, more specifically, to the Christian faith, of which
the Catholic Church has long regarded itself as being the principal, if not the
sole, exemplar.
10. But if Western religion has never done proper
justice to the doubting cynic, then neither can it be said that the Christian
Church has done anything like proper justice to religion, since it has
remained, throughout its long history, rooted and/or centred, depending on the
context, in the concept of God as 'Creator', be that God autocratic and Old
Testament or theocratic and New Testament, and one cannot imagine things ever
being substantially different so long as the Bible continues to function as the
'rock' upon which the thematic foundations of the Church was built, albeit a
'rock' which presents one face now and a completely different one the next
moment, as already discussed.
11. No, it seems to me that justice will only be
done to religion when, through effectively Superchristian teachings such as
these, people opt - democratically and peacefully - to move beyond the Church
and thereby dispense with the Bible, so that instead of being held back from
metaphysical sensibility by metachemical and/or metaphysical sensuality, they
elect to be saved from it to the possibility, for those who are 'up to it', of
meditative praxis, thereby acquiring complete independence, through Social
Transcendentalism, from Creator-based scientific and/or religious primitivity
... for the sake of the optimum development of their selves, with especial
reference to the soul and, in relation to transcendental meditation, the
soul-of-souls most especially.
12. For the soul, remember, lies at the core or
'heart' of the self, and one cannot even begin to cultivate the soul-of-souls,
the metaphysically sensible soul of joyful being, unless one is free of, or has
been delivered from, religious constraints of the sort that stem from Biblical
adherence to concepts of God rooted and/or centred in the Cosmos, the religious
primitivity of which precludes the possibility of metaphysical independence.
13. Difficult as metaphysical sensibility would
be when the concept of God was centred in metaphysical sensuality (the Father),
it is next-to-impossible when such a concept is rooted in metachemical
sensuality (Jehovah), and the objectivity thereof bedevils any attempt to come
to terms with self-advancement (from ego to soul) by ensuring that the focus of
religion is always outside the self ... in either
supreme or, more usually in relation to the Cosmos, primal manifestations of
not-self and selflessness, will and spirit.
14. Hence the entire tradition of other-based
religion must be rejected in toto, not just on the half-measure basis
of Christianity, but with intent to 'turning the tables' on religious
objectivity once and for all, so that the self is completely released from the
clutches of not-self primacy and/or supremacy and is able, in consequence, to develop
an unequivocally soul-oriented redemption through the lead of metaphysical
sensibility.
15. Only Social Transcendentalism, the
ideological religion which I have created and identified with a Superchristian
disposition appropriate to 'Kingdom Come', can provide the People with the
opportunity to win deliverance from Christian constraints or limitations and,
more importantly, put the Heathen and Superheathen freedoms of secular
modernity objectively behind them.
16. But if there is to be such a deliverance,
then the People - and the Gaelic electorates above all - will have to seize the
opportunity, at some future time, of voting for it, since only be utilizing the
democratic process to vote for religious
sovereignty can there be any prospect of achieving the right to
self-realization in 'Kingdom Come', which I have provisionally tended to
identify, all along, with a federation of Ireland, Scotland, and Wales,
together with the Isle of Man and/or various offshore islands, in what has been
called the Gaelic Federation but could also, and with equal justification, be
called a Federation of Social Transcendentalist Centres.
17. Thus I am, to all intents and purposes, the
Gaelic Second Coming, and it is my hope and belief that such a Superchristian
destiny - not incompatible, so far as I am concerned, with the notion of a
Superjudaic one - does more justice to the concept of a 'Second Coming' than
any previous manifestation of Messianic deliverance has ever done, be it
Russian, German, Spanish, or whatever.
18. For religious sovereignty, the issue of my
enhanced Messianic credibility, provides the possibility of deliverance not
only from religious falsehoods of the sort in which the Christian Church has
always been rooted, but, more contemporaneously and perhaps significantly, the
possibility of deliverance from 'sins and/or punishments of the world',
including the political (democratic) and economic (capitalist) shortfalls from
an otherworldly 'Kingdom' whose religion would be truly heavenly.
19. For the world is something that should be
overcome, democratically and peaceably, if man is to stand any chance not only
of overcoming woman - that heathenistic obstacle to enhanced subjectivity - but
of overcoming himself through godliness, and rejecting the Devil in
consequence.
20. Else woman will continue to reign, through
the Devil, over man, and the prospects of a 'brotherhood of men', much less
supermen, can only remain extremely remote.
21. I teach the overcoming of the world through
Social Transcendentalism, and I maintain that only in the otherworldly context
of 'Kingdom Come', symbolic of the Centre, will there be any reasonable
prospect, through religious sovereignty, of both a 'brotherhood of men' in
knowledge and pleasure and, more significantly, a 'brotherhood of supermen' in
truth and joy, these latter manifestations of selfhood alone commensurate,
primarily and universally, with God and Heaven in their metaphysical elevation
above the earth.
22. Thus the development of the self from ego to soul
via mind is commensurate with the redemption of the self in the sacred
transcendence of profanity, whether that profanity be knowledgeable and
masculine in vegetativeness or truthful and divine (supermasculine) in
airiness, the latter alone capable, with its noumenal subjectivity, of
redemption in the sublimeness of that sensible being which, thanks to mystical
essence, lies joyfully at the core of the metaphysical self, like some heavenly
treasure waiting to be uncovered and, hence, revealed in all its inner
splendour.
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