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.
