THE RIGHT TO SANITY
Cyclic Philosophy
Copyright © 2000–12 John O'Loughlin
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CONTENTS
1. Distinguishing between Straight and Curved Elements
2. Understanding the Planes of Existence
3. Distinguishing Sensuality from Sensibility in the Elements
4. Sanity and Insanity
5. A Suggested Solution to the Contemporary Dilemma
6. A Distinction of Sentience
7. Anti-Life vis-à-vis Life in Sensuality and Sensibility
8. Forward to Transcendentalism
9. Rejecting Falsehood
10. The Right to Sanity
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DISTINGUISHING BETWEEN STRAIGHT AND CURVED ELEMENTS
1. Life, like the Universe, is divisible
between objectivity and subjectivity, divergence (in sensuality) and/or
convergence (in sensibility) in either straight lines (objective) or curved
lines (subjective), the one hailing from a vacuum in female vein and the other
from a plenum in male vein, so that it hangs or, better, balances between the
genders, as between gender.
2. Space is only one of four spectrums of
existence, the others being time, volume, and mass, and so there has, of
necessity, to be a space which is objective, or straight, and a space which is
subjective, or curved. Ditto for time, volume, and mass. To limit any one of these planes of existence
to just one gender factor, say curved, is to take a one-sided view of them
which, no matter how justified it may seem from one's own particular
standpoint, must fail to do justice to the spectrum in question. Likewise where the 'straight'
interpretation of a given plane is concerned.
3. Therefore it behoves anyone attempting to
plot a more comprehensive perspective in the interests of philosophical
wholeness and credibility to divide space, time, volume, and mass between
objective and subjective, straight and curved, female and male alternatives, so
that each, in general, is conceived as being both straight and curved rather
than simply straight or curved.
4. Let us take one spectrum at a time, starting
with space, and divide it between the straight, or objective, nature of spatial
space and the curved, or subjective, nature of spaced space, the former
appertaining to sensuality and the latter to sensibility.
5. Likewise with time, the division there being
rather more between the curved, or subjective, nature of sequential time and
the straight, or objective, nature of repetitive time, the former appertaining
to sensuality and the latter to sensibility.
6. Similarly with volume, whose division is
between the straight, or objective, nature of volumetric volume and the curved,
or subjective, nature of voluminous volume, the former appertaining to
sensuality and the latter to sensibility.
7. Finally the division of mass, the lowest
spectrum, will be between the curved, or subjective, nature of massive mass and
the straight, or objective, nature of massed mass, the former appertaining to
sensuality and the latter to sensibility.
8. Returning to the axial theory which I developed
in earlier texts, it is demonstrably the case that a gender division exists
between that which rises diagonally from sensuality to sensibility due to a
subjective disposition and that which falls diagonally from sensuality to
sensibility due to an objective disposition, the one male and the other female.
9. Hence we can distinguish rising through time
and space in time-space subjectivity from falling through space and time in
space-time objectivity, with a distinction, in consequence, between the curved
nature of time and space in the one case, and the straight nature of space and
time in the other case.
10. Hence we can distinguish rising through mass
and volume in mass-volume subjectivity from falling through volume and mass in
volume-mass objectivity, with a distinction, in consequence, between the curved
nature of mass and volume in the one case, and the straight nature of volume
and mass in the other case.
11. Therefore in the noumenal,
or upper class, contexts of the planes of space and time, time-space
subjectivity affords us evidence of a rise from curved time in its sequential
mode to curved space in its spaced mode, while space-time objectivity affords
us evidence of a fall from straight space in its spatial mode to straight time
in its repetitive mode.
12. Likewise in the phenomenal, or lower class,
contexts of the planes of volume and mass, mass-volume subjectivity affords us
evidence of a rise from curved mass in its massive mode to curved volume in its
voluminous mode, while volume-mass objectivity affords us evidence of a fall
from straight volume in its volumetric mode to straight mass in its massed
mode.
13. Hence a subjective rise, whether noumenal or phenomenal, is from one type of curved
existence to another, as germane to a male disposition, whereas an objective
fall, whether noumenal or phenomenal, is from one
type of straight existence to another, as germane to a female disposition.
14. Since that which rises from sensuality to
sensibility in either phenomenal or noumenal contexts
is germane to a male experience, it follows that a rise on the one side of life
will condition a fall on the other; for the female will not automatically elect
to fall diagonally from sensuality to sensibility within the objective
parameters of her noumenal/phenomenal options unless
the male first elects to rise diagonally from sensuality to sensibility within
the subjective parameters of his noumenal/phenomenal
options, given the hegemonic advantages that accrue to female sensuality.
15. Rises within both time-space subjectivity and
mass-volume subjectivity have been identified with alternative forms of
salvation, the former upper class and metaphysical, the latter lower class and
physical. Conversely, falls within both
space-time objectivity and volume-mass objectivity have been identified with
alternative forms of damnation, the former upper class and metachemical,
the latter lower class and chemical.
16. Thus we have noumenal
distinctions between the straight nature of metachemical
space and time and the curved nature of metaphysical time and space, which
contrast, on an upper class/lower class basis, with the phenomenal distinctions
between the straight nature of chemical volume and mass and the curved nature
of physical mass and volume.
UNDERSTANDING THE PLANES OF EXISTENCE
1. Considered spatially, space is not curved
but straight or, more precisely, that which, like light, proceeds from a vacuum
in spatial space will tend in a straight line rather than a curve. Therefore it will continue indefinitely in a
given direction.
2. The notion that a
body will return to its starting point if it persists long enough makes no
sense in relation to spatial space, since, by definition, such space is
infinite in extent and has neither beginning nor end. Only bodies in space have a beginning or an
end, and if they persist long enough in a given direction due to an objective
disposition they will continue indefinitely in that direction space without
spatial end.
3. Spatial space is the ideal medium for things
to proceed in a straight rather than curved fashion and, as a metachemical manifestation of noumenal
objectivity, light does indeed proceed in such a fashion, in contrast to sound
which, as a metaphysical manifestation of noumenal
subjectivity, tends to proceed in a curved fashion, as in relation to
sequential time.
4. Of course, strictly speaking space is only
definable as space in relation to metachemical and/or
metaphysical factors which act upon it or within it from either a noumenally objective or a noumenally
subjective standpoint, thereby creating space.
Take away these factors and there would be only nothingness, which is
neither spatial nor spaced because not definable in terms of space.
5. Likewise time is only straight or curved in
relation to metachemical and/or metaphysical factors
which act upon or within it from either a noumenally
subjective or a noumenally objective standpoint,
thereby creating time.
6. Ditto for volume and mass, whose straightness
or curvature is definable in relation to chemical and/or physical factors
acting upon or within them from either a phenomenally objective or a
phenomenally subjective standpoint, thereby creating volume and mass.
7. Hence space, time, volume, and mass are not
definable in relation to nothing but to a something which acts upon or within
them on either an objective (if female) or a subjective (if male) basis,
thereby creating and maintaining the distinctions of straightness and curvature
which are characteristic of these planes.
8. For fundamentally space, time, volume, and
mass are no more and no less than planes of existence which are definable in
relation to metachemical, metaphysical, chemical, and
physical properties of either an objective or a subjective disposition. Take away these properties and there would be
no space, time, volume, or mass, but only nothingness.
9. Hence it takes something to create or
maintain space, time, volume, and mass, and this applies as much to the
upper-class planes, as it were, of space and time as to the lower-class planes
of volume and mass.
10. That 'something' is generally called an
element, and the elements range from fire and air in the noumenal
contexts of space-time objectivity and time-space subjectivity to water and
vegetation (earth) in the phenomenal contexts of volume-mass objectivity and
mass-volume subjectivity.
11. Thus it is fire which creates notions of
straightness in space-time objectivity and air (gas) which creates notions of
curvature in time-space subjectivity, space and time only being intelligible as
abstract entities of a spatial-repetitive or a sequential-spaced disposition in
relation to fire and air, which are their substantial preconditions.
12. Likewise it is water which creates notions of
straightness in volume-mass objectivity and vegetation which creates notions of
curvature in mass-volume subjectivity, volume and mass only being intelligible
as abstract entities of a volumetric-massed or a massive-voluminous disposition
in relation to water and vegetation, which are their substantial preconditions.
DISTINGUISHING SENSUALITY FROM SENSIBILITY IN THE ELEMENTS
1. Since space, time, volume, and mass are
abstractions from the elements, they can be defined as either spatial or spaced,
sequential or repetitive, volumetric or voluminous, and massive or massed in
relation to sensual or sensible manifestations respectively of fire, air,
water, and vegetation.
2. Such sensual or sensible manifestations of
fire can only be defined in relation to space-time objectivity, the noumenal objectivity of either metachemical
primacy (if negative) or metachemical supremacy (if
positive), the former cosmically inorganic and the latter universally organic.
3. Hence they should be defined in relation to
either a stellar-Venusian axis or an eyes-heart axis,
wherein fire is the cardinal element and space is accordingly spatial and time
... repetitive.
4. Such sensual or sensible manifestations of
air can only be defined in relation to time-space subjectivity, the noumenal subjectivity of either metaphysical primacy (if
negative) or metaphysical supremacy (if positive), the former cosmically
inorganic and the latter universally organic.
5. Hence they should be defined in relation to
either a solar-Saturnalian axis or an ears-lungs
axis, wherein air (or, at any rate, gas) is the cardinal element and time is
accordingly sequential and space ... spaced.
6. Such sensual or sensible manifestations of
water can only be defined in relation to volume-mass objectivity, the
phenomenal objectivity of either chemical primacy (if negative) or chemical
supremacy (if positive), the former geologically inorganic and the latter
personally organic.
7. Hence they should be defined in relation to
either a lunar-oceanic axis or a tongue-womb axis, wherein water is the
cardinal element and volume is accordingly volumetric and mass ... massed.
8. Such sensual or sensible manifestations of
vegetation (earth) can only be defined in relation to mass-volume subjectivity,
the phenomenal subjectivity of either physical primacy (if negative) or
physical supremacy (if positive), the former geologically inorganic and the
latter personally organic.
9. Hence they should be defined in relation to
either a terrestrial-Martian (of the planet Mars) axis or a penis-brain axis,
wherein vegetation (earth/flesh) is the cardinal element and mass is
accordingly massive and volume ... voluminous.
10. Therefore that which exists as an abstraction
from some concrete element, be it noumenal or phenomenal,
does so on both sensual and sensible terms as well as on both a straight and a
curved basis, depending on the nature of the element from which it has been
abstracted.
11. As already noted, elements can be either
objective (and female) or subjective (and male), fire and water being of the
former category and vegetation and air of the latter, and this applies as much
to the inorganic manifestations of each of the elements as to their rather more
positive organic manifestations.
12. Inorganic elements, being negative, are
always primal and anterior to those organic offshoots which, in their positivity, have been identified with supremacy - the
supremacy, needless to say, of doing, being, giving, and taking, which are the
principal attributes respectively of fire, air, water, and vegetation.
13. Therefore do not search for supreme doing,
being, giving, or taking in the inorganic realms of cosmic or geologic primacy,
for you will only find primal manifestations of these attributes of fire, air,
water, and vegetation, which are unanimously negative.
14. Look to yourself for doing or being or giving
or taking of a supreme order, whether in sensuality or in sensibility, for you
are the organic positivity which has evolved out of
an inorganic backdrop to positive life, and you are immensely, if not
immeasurably, superior to anything cosmic and/or geologic in consequence!
15. He who is fully aware of his organic
supremacy, be it metachemical, metaphysical, chemical,
or physical, will be above any form of cosmic and/or geologic worship, since he
has the capacity for supremacy at one elemental level or another in both
sensuality and sensibility, and will not wish to defer to primacy in
consequence.
SANITY AND INSANITY
1. To love the organic unnature
of beauty; to take pride in the organic supernature
of strength; to take pleasure in the organic nature of knowledge; to be joyful
in the organic subnature of truth.
2. Conversely, to hate the inorganic unnature of ugliness; to feel humiliated by the inorganic supernature of weakness; to feel pain in the inorganic
nature of ignorance; to feel woe in the inorganic subnature
of falsity (delusion).
3. For Nature is a combination of metachemical unnature, chemical supernature, physical nature, or nature per se,
and metaphysical subnature, whether in relation to
the negativity of inorganic primacy or to the positivity
of organic supremacy.
4. One's own Nature, human nature, is made up
of such a combination in varying ratios, depending on both the gender and class
(build) of the individual, with particular reference to organic supremacy,
which guarantees one a positive norm as a matter of metachemical,
chemical, physical, or metaphysical course.
5. Thus one is naturally disposed to the love
of beauty, the pride of strength, the pleasure in knowledge, the joy in truth,
and therefore inclined to a hatred of ugliness, a humility in weakness, a pain
in ignorance, and a woe in falsity, since these things are contrary to the rule
of organic supremacy, being attributes of inorganic primacy.
6. It seems to me that a love of ugliness, a
pride in weakness, a pleasure in ignorance, and a joy in falsehood would be antinatural, as, from a converse point of view, would be a
hatred of beauty, a humility in strength, a pain in knowledge, and a woe in
truth.
7. For if it is natural to love beauty and to
hate ugliness, then it must be antinatural to hate
beauty and to love ugliness; and if it is natural to take pride in strength and
to feel humiliated by weakness, then it must be antinatural
to take pride in weakness and to feel humiliated by strength; and if it is
natural to take pleasure in knowledge and to feel pain in ignorance, then it
must be antinatural to take pleasure in ignorance and
to feel pain in knowledge; and if it is natural to feel joy in truth and to
feel woe in falsity, then it must be antinatural to
feel joy in falsity and to feel woe in truth.
8. For that which is antinatural is contrary to Nature, whether the Nature be metachemical and unnatural, chemical and supernatural,
physical and natural per se, or metaphysical and subnatural. And being antinatural
is commensurate, in this context, with insanity, since sanity is only possible
on the basis of living in harmony with Nature, whether in general terms or with
reference to a bias for one particular element due to both gender and class
factors.
9. One can thus distinguish the negative
Nature, as it were, of inorganic primacy from the positive Nature, in all its
elemental manifestations, of organic supremacy, deeming Antinature
to be that which is contrary to Nature insofar as it subverts the mean ... of
regarding organic supremacy positively and inorganic primacy negatively.
10. By twisting things so that organic supremacy
is regarded negatively and inorganic primacy positively, Antinature,
to repeat, is commensurate with insanity, since it causes people to love
ugliness and to hate beauty, to take pride in weakness and to be humbled by
strength, to take pleasure in ignorance and to feel pain in knowledge, or to
feel joy in falsity and to feel woe in truth, all of which are contrary to
Nature, and hence to sanity.
11. What, then, is the cause of this insanity
which stems from an anti-natural perspective?
Being organic, and therefore essentially positive, but having too much
to do with that which is inorganic and fundamentally negative, whether because
the society and/or civilization in which one lives is heavily inorganic or
because one is personally drawn towards the inorganic, or both.
12. In consequence of which one ends up, as an
organic entity having a capacity for positivity,
loving ugliness, taking pride in weakness, taking pleasure in ignorance, and
feeling joy in falsity, all of which are contrary to the natural norms and
therefore symptomatic of insanity.
13. For if one loves
ugliness, one can only hate beauty; and if one takes a pride in weakness, one
can only be humbled by strength; and if one takes pleasure in ignorance, one
can only feel pain in knowledge; and if one feels joy in falsity, one can only
feel woe in truth. Contrary, in every
case, to Nature and to the sanity that accrues to being in harmony, as an
organic entity, with the organic.
14. This twisted estimation of things which is antinatural is pretty much the abnormal mean in societies
which are too heavily biased towards the inorganic, whether traditionally in
relation to cosmic and/or geologic primacy or, more contemporaneously, in
relation to urban and technological factors which especially characterize and
condition the lives of those who are obliged or choose to live with them.
15. For a society which is extensively and/or
intensively urbanized and technologized will
inevitably produce individuals who are so given to artificial manifestations of
inorganic primacy as to be effectively insane in the extents to which
anti-natural estimates condition their thoughts and feelings to the detriment
of organic harmony. Western society -
and countries like
A SUGGESTED SOLUTION TO THE CONTEMPORARY DILEMMA
1. That which is organic is positive in its
supremacy; that, on the contrary, which is inorganic
is negative in its primacy. The
inorganic, whether 'natural' or artificial, can never be positive; therefore it
can never be beautiful, strong, knowledgeable, or true, but only ugly, weak,
ignorant, or false.
2. An unduly positive attitude to things that are
inorganic makes for insanity, which stems from the anti-natural tendency to
project an organic disposition, duly twisted, upon inorganic matters or
products, so that one comes to value them above the organic.
3. It is still possible, even in this day and
age, to project a positive attitude onto organic matters or products and,
conversely, a negative one onto the inorganic, so that the love of beauty, say,
is not twisted away from that in Nature which is beautiful, namely
manifestations of metachemical supremacy, and one is
able, in consequence, to evaluate manifestations of metachemical
primacy, which are ugly, as they deserve.
4. Thus sanity is still possible even in the
midst of an ever-more extensive and/or intensive development, by society in
general, of inorganic primacy, but it is increasingly difficult to remain sane
under threat from the artificial manifestations of inorganic primacy which
characterize both urban and technological growth. The sane man is pretty much an outsider in a
society which prides itself, perversely, upon the production and worship of
artificial constructs whose essence, to the limited extent that one can use
such a term here, is negative.
5. What type of society is it that puts
inorganic constructs above organic life-forms in its estimation of value - in
short, which puts things above people, animals, plants, etc., in its obsession
with urban and technological growth? The
answer can only be - a capitalist society.
6. For a capitalist society is one in which capital
can be accumulated by those who have the will to produce or sell products
and/or services, but especially products, so that the more products and/or
services sold, the bigger the capital gain.
Hence a capitalist society must not only keep on producing products, it
must keep on selling them as well!
7. Which ultimately means that organic
life-forms, and people not least of all, suffer as inorganic produce, the
products and services of the marketplace, take priority over them in response
to the greed for capital gain of the producers.
8. And they suffer not least of all in terms of
the mounting environment of inorganic produce which builds up, both externally
in the outside world and internally in their domestic lives, with less and less
room, seemingly, for organic concerns and life forms in the increasingly
product-cluttered environments of the technologically dominated world around
them.
9. Reacting against capitalism in terms of
socialism, which aims to put people first, is not, as history has shown, the
solution to the problem of inorganic imbalance, since people rather than
products or people above products is all very well in theory but apt to prove
unworkable in practice, particularly when there is not enough access to certain
inorganic products and various kinds of organic produce in a context where
population growth is likely to rise more dramatically in consequence of the
socialistic bias which putting people first tends to encourage.
10. Socialism as opposed to capitalism only
creates a people-related pattern of problems where formerly, or elsewhere,
there had been a product-related pattern of problems, not least of all in terms
of the impact of products upon people.
The impact of people upon people, or of people upon dwindling natural resources,
on the other hand, can be just as, if not more, devastating, as many countries
traditionally boasting a socialistic disposition have shown.
11. Neither capitalism nor socialism is therefore
a solution to the dilemma man finds himself in when wealth becomes the standard
criterion, the principal goal whether in relation to the capitalistic Few or to
the socialistic Many.
12. Economics is not ultimate but, rather,
penultimate, beyond science and politics, yes, but beneath religion, and
therefore a society built around wealth whether inorganically or organically,
with reference principally to products or to people, leaves something to be
desired, not least of all in terms of the soul.
It may gratify the ego, and enable the ego to continue deferring, in heathenistic vein, to the spirit and to the will, but it
will do little or nothing for the soul, which is of the essence of life,
particularly Divine Life.
13. Therefore we must move beyond economics to
religion, beyond capitalism and socialism into what, in previous texts, has
been called Social Transcendentalism, which aims to combine or, rather,
reconcile economics to religion, so that instead of being independent of
religion in relation to political and scientific factors, the economic well-being
of the people is subsumed into religion, not identified with religion but made
to become an aspect of religious devotion or praxis.
14. I do not speak here of welfare, which is
intended to reconcile people to the capitalist system which continues to abuse
and misuse them, but rather of deliverance from welfare, of saying farewell to
welfare and welcome to coming well, to well-being. For well-being can only arise in relation to
religion, to the care of the soul, and anyone who is prepared to take care of his
soul or, failing that, at least of his intellect in relation to soul or of his
or, rather, her spirit in relation to soul should be provided with the
necessary economic support and sustenance that will enable him to fully live
according to his deserts.
15. But only with regard to Social
Transcendentalism in 'Kingdom Come', should the People vote, at the opportune
time, for religious sovereignty and the rights, including the right to divinely
inspired life, that would be its logical corollary. For if religion is to take upon itself the
mantle of the ultimate organic concern, then it must have the means to ensure
that economic matters are addressed from a religious perspective, and that such
state-like responsibility as accrues to the administrative aspects of 'Kingdom
Come' should primarily be pursued with regard to the development of religion
and not to the enhancement of economics, still less to the enhancement of
politics or science!
16. For all these disciplines must take a
subordinate place to religion if 'Kingdom Come' is to become a reality and not
remain a wishful dream slumbering on the periphery of a world besotted with
wealth, power, and fame, to the detriment of that which is the ultimate
guarantor of health - namely the well-being of the soul.
A DISTINCTION OF SENTIENCE
1. Sensibility is, in some sense, a rejection
of sensuality, a negating and turning away from sensuality in something which
is nevertheless more than the absence of sensuality, being a specific kind of sentience
in its own right - the inner sentience, namely, of that which is sensible.
2. Therefore sentience is divided between the
outer sentience of sensuality, which is - to coin a religious phrase - 'once
born', and the inner sentience of sensibility, which is 'reborn', and therefore
something finer and deeper than sensuality.
3. Sensuality should really be seen as a guide
to sensibility, a pathway to sensibility, rather than as something to be lived
for in itself; for to limit oneself to sensuality is to turn one's back on that
which is deeper and finer, the love of metachemical
sensibility being superior, in this regard, to the love of metachemical
sensuality; the pride of chemical sensibility likewise being superior to the
pride of chemical sensuality; the pleasure of physical sensibility being
superior to the pleasure of physical sensuality; and the joy of metaphysical
sensibility being superior to the joy of metaphysical sensuality, since, to
repeat, deeper and finer.
4. In fact, where the love associated with metachemical sensuality is absolutely evil in its noumenally barbarous freedom, the love associated with metachemical sensibility is absolutely good in its noumenally civilized constraint; and where the pride
associated with chemical sensuality is relatively evil in its phenomenally
barbarous freedom, the pride associated with chemical sensibility is relatively
good in its phenomenally civilized constraint.
5. On the other - and male - side of the gender
fence it should be noted that where the pleasure associated with physical
sensuality is relatively foolish in its phenomenally natural (philistine)
enslavement, the pleasure associated with physical sensibility is relatively
wise in its phenomenally cultural binding; and where the joy associated with
metaphysical sensuality is absolutely foolish in its noumenally
natural (philistine) enslavement, the joy associated with metaphysical
sensibility is absolutely wise in its noumenally
cultural binding.
6. One could distinguish, in this respect, between
the spatial love of metachemical sensuality and the
repetitive love of metachemical sensibility; as
between the volumetric pride of chemical sensuality and the massed pride of
chemical sensibility.
7. Likewise, on the male side of the gender
divide, one could distinguish between the massive pleasure of physical
sensuality and the voluminous pleasure of physical sensibility; as between the
sequential joy of metaphysical sensuality and the spaced joy of metaphysical
sensibility.
8. In subatomic terms, I like to think of the
falling axis of space-time fieriness in metachemical
objectivity as exemplifying a distinction between photons in sensuality and photinos in sensibility, the former appertaining to the
eyes and the latter to the heart.
9. Likewise I like to think of the falling axis
of volume-mass wateriness in chemical objectivity as exemplifying a distinction
between electrons in sensuality and electrinos in
sensibility, the former appertaining to the tongue and the latter to the womb.
10. Where the rising axis of mass-volume vegetativeness in physical subjectivity is concerned,
however, I like to think of the subatomic distinction as being rather more
between neutrons in sensuality and neutrinos in sensibility, the former
appertaining to the penis (flesh) and the latter to the brain.
11. And where the rising axis of time-space
airiness in metaphysical subjectivity is concerned, I like to think that the
subatomic distinction would be rather more between protons in sensuality and protinos is sensibility, the former appertaining to the
ears and the latter to the lungs.
12. Be that as it may, a distinction of sentience
indubitably exists between the outer and the inner, sensuality and sensibility,
and whether sensuality prevails over sensibility, in 'once-born' fashion, or
sensibility over sensuality, in 're-born' fashion,
will depend not only upon the individual but upon the nature of the society in
which he lives and its system of values for better (sensibility) or worse
(sensuality).
ANTI-LIFE VIS-À-VIS LIFE IN SENSUALITY AND SENSIBILITY
1. Of course, we must distinguish, here as
elsewhere, between the positivity of organic
supremacy and the negativity of inorganic primacy, whether in traditional
'natural' terms or with regard to the more artificial and/or synthetic
constructs of the urban/technological present, for sentience exists to a
greater extent in the former than in the latter.
2. In fact, the latter can detract from our
capacity for sentience, making us less alive to ourselves and/or to other
people, and correspondingly more akin to the artificial constructs which
dominate us, whether environmentally or technologically.
3. Therefore people who value organic supremacy
above inorganic primacy, the animate above the inanimate or the sentient above
the insentient, will avoid undue exposure to those manifestations of
contemporary life which, while not entirely devoid of sentience, are subject to
the reign of inorganic primacy to an extent which makes them detrimental to
one's personal and/or universal (depending on the plane) well-being.
4. For the consequence of falling victim to
such artificial constructs is insanity, whereby the usual positive attitude
towards organic supremacy and negative attitude towards inorganic primacy is anti-naturally
reversed, and one comes to esteem the latter above the former in one or a
number of elemental contexts.
5. Therefore madness lurks in wait for those
people who are so besotted with the latest technologies and artificial
constructs that they come to prefer them to organic life itself, regarding as
beautiful that which, in inorganic reality, is actually ugly, or as strong that
which is actually weak, or as knowledgeable that which is actually ignorant, or
as true that which is actually false, so that life is turned upside down and
inside out, to the detriment of personal and/or universal health.
6. It would not be fanciful to suggest that
this lamentably paradoxical state-of-affairs is the mean for a majority of
people in contemporary urban - and particularly Western - society, who are
drawn to the artificial like moths to a flame or, better, filings to a magnet,
and have yet to become disillusioned with the true nature, as it were, of the
technological or environmental marvels which increasingly drain them of organic
life-energy as they revel in the inorganic energies which emanate from or
pertain to the marvels in question.
7. For everything inorganic, even when subject
to a crude degree of sentience in either sensuality (outer) or sensibility
(inner), has the effect of detracting from one's own life energies and of
rendering one less organically aware in consequence, making one 'dead' to all
but the technological marvels which daily dominate one.
8. One could say that just as, in general terms,
inorganic primacy detracts from organic supremacy, rendering one less positive
or, if subject to insanity in consequence of too great a respect for the
inorganic, apt to be misguidedly positive about the primal and negative about
the supreme, so, in particular terms, materialism detracts from fundamentalism,
as metachemical ugliness from metachemical
beauty; realism detracts from nonconformism, as
chemical weakness from chemical strength; naturalism detracts from humanism, as
physical ignorance from physical knowledge; and idealism detracts from
transcendentalism, as metaphysical falsity from metaphysical truth.
9. And, taken past a
certain point, materialism, realism, naturalism, and idealism not only detract
from fundamentalism, nonconformism, humanism, and
transcendentalism respectively, but overrule and replace them, arrogating to
themselves attributes which appertain to organic supremacy, while
simultaneously undermining and dismissing as irrelevant or outmoded that which
is properly organic.
10. Yet, in reality, materialism is ugly, realism
weak, naturalism ignorant, and idealism false, while fundamentalism is
beautiful, nonconformism strong, humanism
knowledgeable, and transcendentalism true - at any rate, so long as one is
still sane and capable of distinguishing the personal and/or universal from the
geologic and/or cosmic, whether traditionally or, more artificially, in
relation to contemporary society.
11. Yes, idealism is as much an inorganic threat,
in its falsity, to transcendentalism as ... materialism, in its ugliness, to
fundamentalism, and the sane noumenal person, whether
divinely metaphysical or diabolically metachemical,
will not only know how to distinguish the one from the other, but will have
them in perspective and live according to his/her organic bias, be it for truth
or beauty in sensuality or, preferably (especially from a male standpoint), in
sensibility.
12. Likewise, naturalism is as much an inorganic
threat, in its ignorance, to humanism as ... realism, in its weakness, to nonconformism, and the sane phenomenal person, whether masculinely physical or femininely chemical, will know how
to distinguish the one from the other and live according to his/her organic
bias, be it for knowledge or strength in sensuality or, preferably (especially
from a male standpoint), in sensibility.
FORWARD TO TRANSCENDENTALISM
1. An age of materialism, realism, naturalism,
and idealism is of necessity a secular age, an age dominated by science rather
than led by religion; for it is one in which inorganic primacy takes precedence
over organic supremacy, and things are accordingly judged or evaluated in
relation to their materialistic, realistic, naturalistic, or idealistic worth.
2. Now in an age led or, at any rate,
characterized by religion, on the other hand, things are judged and evaluated
in relation to the beauty of fundamentalism or to the strength of nonconformism or to the knowledge of humanism or to the
truth of transcendentalism (the religious per se), in consequence
of which a love of beauty tends to encourage a hatred of ugliness, a pride in
strength tends to encourage a humility if not humiliation in weakness, a
pleasure in knowledge tends to encourage a pain in ignorance, and a joy in
truth tends to encourage a woe in falsity, making one contemptuous, in these
various ways, of materialism and realism and naturalism and idealism.
3. Today, however, it is less evident, in face
of the ever-burgeoning plethora of technological options, that a hateful or
shameful or painful or woeful contempt of materialism, realism, naturalism, and
idealism is the norm but, rather, that a sort of inverted contempt of
fundamentalism, nonconformism, humanism, and
transcendentalism has become the norm for those people who, judged by natural
standards, are anything but sane!
4. In fact, such people are sorry testimony to
the dominion of Antinaturalism, which twists values
from a positive attitude towards matters having to do with organic supremacy to
a falsely positive attitude towards things having to do with inorganic primacy,
particularly in relation to the artificial constructs and technologies of the
contemporary world.
5. But who or what is responsible for
this? For turning
people away from people and enslaving them ever more securely to the machines
and products of the technological present? Precisely the capitalist
manufacturers and distributors of these artificial constructs, whose principal
concern is to sell them and maximize profits.
6. It matters not to the capitalistic
individuals whether a majority of people go insane in their anti-natural
estimation of the cultural or moral worth of these products, so long as they
continue to express a dependence upon them and prefer them to more natural or
organic alternatives.
7. Yet the manufacturers and distributors are
themselves likely to be more in favour of inorganic primacy and indifferent, if
not hostile, towards organic supremacy than their commercial victims, since
they are the 'first movers', as it were, in the production of these artificial
constructs, and have a vested interest in selling them in order to become
richer and more able, in consequence, to live according to their appetites.
8. Which, of course, means to live under the
sway of inorganic primacy to a greater extent than in relation to organic
supremacy, given the near impossibility of being able to transcend a
professionally-conditioned artificial lifestyle for one more natural in
character when, to judge by performance and affiliation, one is more exposed to
the insanity of anti-natural evaluations than those less well-off than oneself,
and more inclined to take the secular rule of inorganic primacy for granted.
9. Paradoxical indeed would be the man who used
wealth accumulated via commercial endeavour to further a more naturalistic
lifestyle, independent, to a large degree, of those materialistic or realistic
or naturalistic or even idealistic factors which made him wealthy in the first
place! That is not the way out of the
contemporary dilemma in which evaluations are twisted away from organic
supremacy by a hegemonic primacy.
10. Neither, for that matter, is war, or the
threat or actuality of violence used against capitalist society by movements or
individuals who stand for an alternative society which, by the very nature of
their actions, would be less than godly or God-fearing in its people-oriented
disposition.
11. You cannot use a symptom of capitalism to
cure capitalism, still less expect socialism to remedy evils which have more to
do with a fixation on wealth through the absence or rejection of godliness than
with this or that particular expression of wealth creation or distribution.
12. Even religion is a thorny issue when the
forms it takes are less than genuinely religious, as in the cases of
fundamentalism, nonconformism, and humanism, which
rather than offering a lead away from the world in a post-worldly direction ...
tend to either fall-in with the world, as in the cases of politics-oriented nonconformism and economics-oriented humanism, or to lead
back behind the world, as in the case of science-oriented fundamentalism, with
consequences only too predictably non-religious as far as the interpretation
and health of the soul is concerned!
13. Only transcendentalism, because it is
genuinely metaphysical and religious rather than metachemical
and scientific or chemical and political or physical and economic, can lead the
way beyond the world towards that estimation of things in which truth, and
truth first and foremost if not alone, is the principal criterion for assessing
the value of life and standard by which, or against which, other issues should
be judged.
14. For until truth is sovereign, and recognized
as such on the basis of what it stands for, religion will continue to be
subject to the reign of beauty or strength or knowledge masquerading as truth,
with fundamentalist, nonconformist, and humanist consequences which, while
claiming God for themselves, effectively exclude the possibility of truth - and
therefore genuine godliness - due to their rejection, in one degree or another,
of transcendentalism.
15. I teach the New Transcendentalism, the Social
Transcendentalism, which takes over from where socialism leaves off in its
concern for people before products, but with the very important addition of
transcendental religion ... to give people both a lead and a safeguard against
the pitfalls of secular humanism, whose obsessive concern with wealth
distribution makes it almost as dangerous to human well-being as the wealth
creation which capitalist inhumanism monopolizes, to
the detriment of mental and emotional health.
REJECTING FALSEHOOD
1. People familiar with my previous texts will
know all about Social Transcendentalism and its concepts of a triadic Beyond
and a Gaelic Federation and other matters, pertaining to a New Order, which
have been identified, provisionally if not ultimately, with 'Kingdom Come', so
I won't waste time repeating myself here, except to reiterate that such a New
Order, amounting in effect to a new culture/civilization complex, can only come
to pass via a majority democratic mandate for it, should the Electorate of such
chosen countries as Eire be granted the paradoxical opportunity to vote for
religious sovereignty with the coming of what to me would be Judgement, and
thereby opt, if they so choose, to be delivered not only from 'sins and/or
punishments of the world', meaning the conventional democratic norms, but from
the Creator-based religious primitivity - and falsity
- which continues to officially prevail, to the detriment of soulful
well-being.
2. For the Christian religion, which is no true
religion, tends to fall back on Old-Testament Creationism (not to mention Creatorism), and thus not only on a cosmic - and
necessarily negative - order of God, such that panders to inorganic primacy,
but on the lie of the 'First Mover' as God and correlative taboo which taking
the 'Fallen Angel' for Devil places upon the notion of a counter-Cupidian axis, so to speak, in which a departure from
sequential time to spaced space equals metaphysical salvation, and not merely
in relation to the inorganic primacy of a cosmic rise from the sun to Saturn
but, more significantly from a human standpoint, in relation to the organic
supremacy of a universal rise from the ears to the lungs, the airwaves to the
breath, outer metaphysics to inner metaphysics, for those who are deemed
especially worthy of such a deliverance.
3. With the sun and ears positions of inorganic
primacy and organic supremacy respectively equivalent to Satanic and Davidian devils, the 'fallen-angel' fall guy for slag
precludes notions of counter-Cupidian salvation; for
everything is then locked-in to a pyramidal triangle ruled either by the
stellar-plane 'First Mover' - which is aided and abetted, in completion of the Cupidian axis, by a Venusian
aside, call it Allah in relation to the stellar Jehovah and the solar Satan -
or, where organic supremacy is concerned, by the Risen Virgin, symbolic of the
eyes, Who is aided and abetted, in Cupidian-axis
vein, by the Sacred Heart-aside of the Risen Christ in pinning the Father,
symbolic of the ears, Whose position, paradoxically, is akin to that of Davidian Devil vis-à-vis the so-called Christian gods of
the Risen Virgin and Risen Christ, this latter being the organic equivalent,
one might say, to Allah.
4. Be that as it may, all such heathenistic triangular falsehoods, whether cosmic and
primal or universal and supreme, preclude one's adopting the notion of a counter-Cupidian axis which delivers one from sensuality to
sensibility in metaphysics, the elemental context, par
excellence, of being, and thus of soulful redemption as the essence of
genuine religion. Not only does being
remain enslaved to doing, to metachemistry, in the
Christian and, for that matter, Judaic and Mohammedan
traditions, but the doingful context, so to speak, of
'First Mover' is falsely identified with being and perversely regarded as
metaphysical, so that the Cupidian axis itself
becomes synonymous, in its ugliness and hatred (if inorganic) or beauty and
love (if organic), with notions of divinity, and materialism and/or
fundamentalism accordingly prevail at the expense of idealism and/or
transcendentalism.
5. Then poets like Keats, who were a part, in
their upbringing and education, of this false system of things, this lying
civilization, can speak of beauty being truth and truth beauty, when, in point
of fact, they are the alpha and omega, the apparent and essential extremes, in metachemistry and metaphysics, of organic supremacy, with
all the noumenal difference between the Devil and
God.
6. The Lie must be exposed and the limitations
it imposes upon religion done away with, so that the Truth may live and lead
mankind forward out of the worldly mire in which they are bogged down to the
detriment of all that is wise and holy or, in the female case, good and
unclear, given the cultural and civilized distinctions which accrue to
salvation and damnation. People should
no longer be obliged to live with Creator-based religious primitivity
and its twisted concept of divinity, the same sort of insanely twisted view of
things that esteems inorganic primacy above organic supremacy, and allows the
more unscrupulous and predatory elements in society to capitalize on the
artificial equivalents of cosmic and/or geologic primacy at the People's
expense.
7. For it is not even the case that
Old-Testament primitivity, rooted in the Cosmos, is
fundamentalist and transcendentalist but, rather, materialist and idealist,
given the negativity of inorganic primacy which prevails there to the exclusion
of beauty and truth, even though the twisted adherents of such primitivity will arrogate beauty and truth to cosmic
primacy and hype that which demonstrably falls short of organic supremacy, even
as Supreme Being over Supreme Doing where the God-over-Devil falsehood is
concerned, so that eyes, ears, and heart must necessarily be excluded from the
religious reckoning, and that which is avowedly universal be attributed to the
Cosmos!
8. It is exactly the same anti-natural tendency
which contemporary insanity displays when it attributes to the artificial or
synthetic manifestations of inorganic primacy, be they noumenal
or phenomenal, cosmic- or geologic-equivalent, positive qualities which, in
reality, pertain to manifestations of organic supremacy, and instead of having
a contemptuous attitude towards the former and a respectful attitude towards
the latter, people's estimations are reversed, and reversed, it has to be said,
with Old Testament sanction!
9. Thus it is the Bible, the so-called Holy
Book, and other books of a like Creator-based nature, which are at the roots of
the insanity which characterizes the contemporary world, and which, irony of
ironies, could be used by its adherents to justify that insanity under pretext
that what is happening is not really insane at all but, on the contrary,
eminently sane, since loving beauty and taking pride in strength and taking
pleasure in knowledge and feeling joy in truth - in short, adhering organically
to all the naturalistic norms across the range of elements in the interests of
supreme doing, supreme giving, supreme taking, and supreme being.
10. But, in reality, it is precisely the inorganic
that they love or take pride in or take pleasure in or feel joyful about
(albeit in a twisted and false kind of way), because it is to the inorganic
that they have attributed beauty and strength and knowledge and truth in Old
Testament vein, and it is the inorganic which paradoxically rules a supreme
roost in contradiction of its primal nature.
11. How the Lie must be exposed, challenged, and
done away with, so that the People may democratically crawl out from under the
crushing burden of the church and state conspiracy of contemporary Western
insanity and turn towards the light of Truth which shines from beyond the world
in Messianic vein, and has no use for creators or trinities or triangles or
inverted values or hyped deities or monotheistic authoritarianisms or bibles or
anything else steeped in insanity and posing, falsely and criminally, as truth!
12. There is only one Truth ultimately, the Truth
of the Saved from time to space in time-space subjectivity, the noumenal subjectivity of metaphysical supremacy, and the
transcendental meditation which sensibly encourages the Son-like metaphysical
ego to plunge, identity-wise, into the Father-like metaphysical will of the
lungs to breathe and be borne out by the Holy Spirit of the breath, only to
recoil, in self-preservation, more profoundly to self, in and as the Holy Soul
of Heaven, than would otherwise have been possible, wherein the Son-Ego is
redeemed and experiences that joy which is Truth's - and therefore God's -
sublime reward.
13. Then the cycle must be repeated, endlessly,
for as long as one, as a saved God, a primary God (the Son) utilizing both
secondary God (the Father) and Heaven (the Holy Spirit) towards a heavenly
redemption which is primary (the Holy Soul), chooses or is able to meditate. There is no other Truth, ultimately, than
this, and its joy is eternal testimony to the reign of genuine
transcendentalism.
14. For genuine Transcendentalism has nothing to
do with 'first movers' or 'creators' or the cosmic noumenal
regarded universally, nor even with the 'fallen-angel' fall guy for slag
which characterizes 'once born' and particularly male reality in cursed
under-plane subservience to a blessed female hegemony, but, on the contrary, is
the salvation from that enslaved reality to the over-plane deliverance in
metaphysical sensibility which, more organically, has been identified with the
lungs, and hence with awareness of breathing through transcendental meditation
in the context of spaced space.
15. The genuine or, more accurately, saved
Transcendentalist is a transcendental meditator, and
in meditating he or, rather, He (for he is noumenal,
and hence upper class in his godly disposition) brings His inner metaphysical
ego to that redemption - and resurrection - which is commensurate with joyful
experience of the Holy Soul of Heaven, a reality which transcends the
limitations of trinitarian thinking in respect of
that which is at the core of genuinely religious commitment - namely,
self-transcendence (of the metaphysical ego) through the metaphysical soul, the
soul-of-souls or soul per se, which is nothing less than the self
brought to a deeper and finer pitch of inner being.
THE RIGHT TO SANITY
1. Social Transcendentalism is partial to upholding
the saved transcendentalism of the transcendental meditator,
but it is no utopian partisanship which would have society build 'castles in
the air' or 'pie in the sky' in overly Heaven-prone fashion.
2. On the contrary, it is Social Transcendentalism,
and therefore that which has been described above together with less than what
has been described above, meaning new orders of earthly humanism and
purgatorial nonconformism for the lower-class masses
of phenomenal mankind (ever distinct from noumenal
mankind) which, together with heavenly transcendentalism, have been translated
into my concept of a triadic Beyond.
3. Such a concept has reference to a religious
structure beyond the worldly means of church and state in which space, volume,
and mass equally have a place in relation to the sensibilities of lungs, brain,
and womb, and the entire structure of this triadic Beyond is served from a new
order of time in which the heart has progressed, if you like, from an economic
standing in molecular wavicles to a religious
standing in elemental wavicles, the sort of standing
commensurate with service of a religious structure in what would be the
administrative aspect of 'Kingdom Come', and not, like the Sacred Heart of the
Risen Christ, with the aiding and abetting of a pyramidal triangular structure
in which the other points of the triangle are taken by eyes and ears, the Risen
Virgin and the Father, in what amounts, vis-à-vis the Christian and, in
particular, Catholic tradition of brain over womb, Christ over the Virgin Mary,
to a heathenistic decadence.
4. Such a decadence parallels the inverted
triangular heathenism of Protestantism down below in volume and mass, with
tongue over penis (flesh), Puritans and Presbyterians over Anglicans, as
described in previous texts, and is therefore something which, like that,
requires salvation or damnation, depending on gender, from sensuality to
sensibility if anything remotely 'reborn' and civilized/cultural is to
re-emerge from out the all-too-heathenistic 'once-born'
norms of contemporary barbarous/natural (if not philistine) society.
5. I have maintained that Social
Transcendentalism can only come to pass via a majority democratic mandate for
religious sovereignty, the sovereignty which I have advocated and believe to be
ultimate, and that such a mandate, commensurate with Judgement, would give the
People rights in relation to religious self-transcendence or, in the case of
females, not-self constraints (upon spirituality) that could only be
institutionally upheld within the framework of a triadic Beyond, thereby
ensuring not only that they could be fulfilled, but that nothing primitive or
religiously traditional could interfere with or thwart them.
6. Therefore salvation is open to Anglicans up
diagonally in mass-volume subjectivity from penis to brain in vegetative
physics, and to Catholics up diagonally in time-space subjectivity from ears to
lungs in airy metaphysics, while damnation would be the just fate of Puritans
and/or Presbyterians down diagonally in volume-mass objectivity from tongue to
womb in watery chemistry, as described elsewhere.
7. In fact Puritans, and Baptists in
particular, have traditionally intimated of this damnation from watery
sensuality to watery sensibility through the ritual of baptism, bodily
submergence via the officiating minister in what could be regarded as a
womb-like trough, and such a ritual is effectively commensurate not with Christ
but with Mary, with a proto-Marian tendency such that, in Social
Transcendentalist estimation, confirms the suitability of such persons to the
bottom - and chemical - tier of our projected triadic Beyond.
8. Be that as it may, Social Transcendentalists
would be divisible, in this triadic Beyond, between persons of Puritan descent,
persons of Anglican descent, and persons of Roman Catholic descent, and the
administrative aside itself would be drawn from persons of various traditions,
not least of all Catholic upper-class females effectively damned from eyes to
heart and Presbyterian pro-upper class males effectively abandoning the
passionate tongue within the inverted triangle of so-called Protestant
solidarity or, better, society for the new manifestation of the Sacred Heart
which is not only distinct from the Sacred Heart of the (Catholic) Risen Christ
but from the Profane Heart, as it were, of the Blood Royal to which such
Presbyterians - and not a few Puritans and Anglicans - in, for example,
Northern Ireland would traditionally have deferred, with correlative taboos
upon working back up the Cupidian axis from Blood
Royal sensibility toward Risen Virgin sensuality (in the Eyes), given the
Catholic connotations that accrue to such a position in relation to that other
type of organic triangle - the pyramidal one of Catholic decadence.
9. The triadic Beyond would also, as already
outlined elsewhere, be subject to three-way subdivisions of each tier, so that
not only would the genders be segregated, which is crucial to a post-worldly
and indeed otherworldly disposition, but that males would themselves be
divisible between those with a natural affiliation to the intellect and those
whose natural or, rather, subnatural affiliation was
towards the soul, whether with regard to chemistry, to physics, or, up above on
the top tier of our projected triadic Beyond, to metaphysics, the context of
transcendentalism par excellence, and thus of that which would do most justice to
truth (and comparatively less justice, in their 'bovaryized'
manifestations, to knowledge and strength, the intellect and the spirit).
10. But, of course, the intellect and the spirit
would have more justice done to them down below, as it were, on the lower tiers
of the triadic Beyond, as one descended, structurally speaking, from air to
vegetation and water, as from a sensible manifestation of metaphysical space
(spaced) to sensible manifestations of physical volume (voluminous) and
chemical mass (massed), and criteria more applicable to men and women (than to
gods) would accordingly prevail for persons mostly drawn, as already intimated,
from the various Protestant traditions.
11. All, however, would be Social
Transcendentalists, irrespective of their denominational backgrounds or tier
positions within the triadic Beyond, and all would have rights in relation to
religious sovereignty that ensured that never again would they be exposed to
the primitivity of religious authoritarianism and the
Cosmos-slavering madness which adherence to Creator-based religion
engenders. In fact, they would have a
right to sanity, to a pride in strength, a pleasure in knowledge, and a joy in
truth which really did pertain to organic supremacy and
not to hyped-up manifestations of inorganic primacy, whether 'natural', as
traditionally, or artificial, in the more contemporary context of
urban/technological primacy.
12. For it would be their sensibilities in mass,
volume, and space which were the focal-points of religious praxis, and whether
the expansion of self (in the subjective case of males) or the constraining of
not-self (in the objective case of females) was the principal concern, that
concern would be pursued independently not only of sensuality but of those
hyped manifestations of inorganic primacy which have traditionally bedevilled
religion in the West and, through their subversive arrogation of supremacy,
made it virtually impossible for the Truth to prevail. Let this not be the sorry story of tomorrow!
LONDON 2000 (Revised 2012)
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