OMEGANOTES OF
AN IDEOLOGICAL PHILOSOPHER
Aphoristic Philosophy
Copyright © 1996–2012 John
O'Loughlin
______________
1. From fire to air via water and vegetation (earth), as from
materialism to idealism via realism and naturalism, or Hell to Heaven via
Purgatory and the Earth, or appearance to essence via quantity and quality.
2. Appearance leads to quantity no less than fire to water, or the
Devil to woman, or crime to punishment.
Conversely, quality leads to essence no less than vegetation to air, or
man to God, or sin to grace.
3. One
could distinguish male from female in terms of two coins - the first, or
female, coin with things diabolic on the tails side and feminine on the heads
side, like fire and water, and the second, or male, coin with things masculine
on the tails side and divine on the heads side, like vegetation and air. Such, to use a simple analogy, is the
difference, as I conceive it, between female and male.
4. Hence,
for me, 'female' is not just relevant to things feminine; it is also germane to
things diabolic, i.e. superfeminine in sensuality and
subfeminine in sensibility. Likewise, 'male' is not just relevant to
things masculine; it is also germane to things divine, i.e. submasculine
in sensuality and supermasculine in sensibility.
5. Conceived
in the most general terms, males and females are not just masculine or feminine;
they are also, to greater or lesser extents (depending on a number of factors,
including class, ethnicity, culture) divine or diabolic.
6. Just
as there will always be more femininity in females and masculinity in males, so
there must always be more diabolism in females and divinity in males. Such it was in the beginning, and such it
will continue to be, so long as males and females exist, whether as men and
women or, alternatively, as gods and devils.
7. Objectivity,
which proceeds in barbed fashion, whether with regard to divergence (external)
or convergence (internal), is always female, whereas subjectivity, which
proceeds in curved fashion, is usually male.
8. Both fire and water are objective, the former in noumenal terms (as befitting appearance), the latter in
phenomenal terms (as befitting quantity).
Conversely, both vegetation and air are subjective, the former in
phenomenal terms (as befitting quality), the latter in noumenal
terms (as befitting essence).
9. The noumenal elements of fire and air have reference to the
apparent and essential planes of Space and Time - the former in terms of
Space-Time, the latter in terms of Time-Space.
10. The phenomenal elements of water and vegetation have
reference to the quantitative and qualitative planes of Volume and Mass - the
former in terms of Volume-Mass, the latter in terms of Mass-Volume.
11. The apparent planes or, rather, plane-bisecting axis of
Space-Time, in which the noumenal element of fire has
its throne, is spatial with regard to external contexts and repetitive with
regard to internal ones, both alike being metachemical.
12. The essential axis of Time-Space, in which the noumenal element of air has its throne, is sequential with
regard to external contexts and spaced with regard to internal ones, both alike
being metaphysical.
13. The quantitative axis of Volume-Mass, in which the
phenomenal element of water has its place, is volumetric with regard to
external contexts and massed with regard to internal ones, both alike being
chemical.
14. The qualitative axis of Mass-Volume, in which the phenomenal
element of vegetation has its place, is massive with regard to external
contexts and voluminous with regard to internal ones, both alike being
physical.
15. By 'contexts'
I imply an impersonal/personal distinction between particles and wavicles, primary and secondary manifestations of any given
element, as with regard to science and religion on the one hand, effectively
that of the elemental extremes of subatomic bodies, but with regard to politics
and economics on the other hand, effectively that of the molecular
intermediaries of subatomic bodies (whether in particle or wavicle
modes).
16. Besides
the elements of fire, air, water, and vegetation, there are also, of course,
subatomic elements such as photons, protons, neutrons, and electrons, as well,
in my estimation, as what I call 'elementinos', or photinos, protinos, neutrinos,
and electrinos, which have reference, in my work, to
internal contexts, or those contexts, in other words, in which supreme and
sensible manifestations of impersonal/personal 'rebirth' tend to prevail over
whatever, in comparatively 'once born' fashion, is primal and sensual, whether
with regard to primary (particle) or secondary (wavicle)
options.
17. Just
as fire and water are primary elements by dint of their particle basis in
appearance and quantity respectively, so I maintain that vegetation and air are
secondary elements by dint of their wavicle basis or,
rather, centre in quality and essence respectively.
18. Likewise
I happen to believe that females, corresponding to feminine and diabolic
manifestations of mankind, are primary, while males, corresponding to masculine
and divine manifestations of mankind, are secondary, given their qualitative
and essential biases. Women, for
instance, are not, on that account, the 'second sex', although they will be
reduced to a subordinate status whenever or wherever Christian-type criteria,
necessarily favouring males (and men in particular), supplant the more standard
'Heathen' criteria which tend to characterize average sexual and social
relationships.
19. The
essence of Christianity or, rather, of any Christian-type ideology which is
anxious to provide a solution (salvation) to the moral problem (for men) of the
World and its (inevitably) Heathen criteria, is the offering of an alternative
world or, more correctly, lifestyle ... in which (in particular) men are freed
from that chief characteristic of Heathen norms, viz. female dominion, and thus
encouraged to cultivate, within a 're-born' context, subjective values more
germane, in any case, to what is properly male.
The Christian is one who has abandoned wife (if married), daughter,
sister, mother, grandmother, aunt, girlfriend - in short, females in general -
in order to follow the path of Christ, which is effectively that of the
Cross. For Christianity is nothing if
not a solution, for males, to the problem of female domination, and that is why
it is profoundly un-Christian for the mouthpieces of Christ, viz. His ministers, to be anything but male.
20. Of
course, the Church, in any or all of its various denominations, is not and
never has been truly Christian, in the sense of advocating the separation of
males from females to the extent of barring mixed congregations. The Church panders to the World even as, in
theory if rarely in practice, it offers hope to men of a better world in
Christ. When such a 'better world' is
not conveniently relegated to the grave, it is all too often identified with
economic betterment and ... family values - the very things which Christ would
have and, in fact, did regard as an obstacle to salvation!
21. Economics
can be a stepping stone to religion, as sins to grace, or masculine to divine,
but it should not be turned into an end-in-itself, else that which is properly
pertinent to religion will be 'beyond the pale', and any possibility of Heaven
through God accordingly be ruled out.
Unfortunately this is in fact the case where, in particular, Protestant
countries are concerned, whose churches are, for the most part, such in name
only, not in substance! For unless one
accepts the reality of airy idealism in its relationship to grace, there is no
true religious dimension but only the shameful alternative of Heathen dominion,
the dominion of economics by politics and science, as of masculinity by
femininity and devility, vegetation by water and
fire. If Catholicism leaves something to
be desired from a truly religious standpoint, it is at least broadly Christian
and not, like the Protestant churches, heathenistically
pseudo-Christian. It may be compromised
by the World, but it is much less of the World.
22. Philosophically
considered, the World is, for me, a combination of feminine and masculine
factors, of water and vegetation, Purgatory and the Earth (or oceanic and
terrestrial aspects of the planet). It
is an amoral compromise between phenomenal manifestations of objectivity and
subjectivity, evil and good, and therefore something that falls short of moral
perfection. Its
amorality results from the combination, through compromise, of relatively
immoral (feminine) and relatively moral (masculine) elements. Absolutely immoral (diabolic) and absolutely
moral (divine) elements are respectively behind and beyond it.
23. That
which combines diabolic and divine factors, fire and air, Hell and Heaven, I
call Limbo. Like the World below, Limbo
is also an amoral compromise, albeit between noumenal
manifestations of objectivity and subjectivity, evil and good, and therefore
it, too, falls short of moral perfection.
However, the Devil and God do not compromise so easily or readily as
woman and man, feminine and masculine, given their comparatively absolutist
standings in relation to the noumenal planes of Time
and Space, and so it often transpires that, scorning each other, they elect to
rule or to lead, as the case may be, women and men.
24. Whether
the Devil rules women and men or whether God leads men and women ... will
depend upon the relationship of women to men 'down below' in the phenomenal
realms of Volume and
25. Thus
it can be maintained that so long as worldly compromise between feminine and
masculine elements is the mean, the Devil will rule society, whereas the
deliverance of men from such worldly compromise through Christ, or some
Christ-equivalent Messiah who signifies the overcoming of the World,
effectively results in the otherworldly leadership of society by God.
26. However,
both the Devil and God have a vested interest in either ruling the World (as in
the Devil's case) or leading mankind beyond it (as in God's case), since
neither is at ease in the compromise of Limbo, which stands to them as the
World to men and women. In fact, it is
their absolutist inability to tolerate each other's company which drives them,
the objective and subjective extremes of life, to seek either dominion over or
deliverance of the World (from itself) and its feminine/masculine relativity.
27. Of
course, the above is a slightly facetious account of a more complex
relationship, although fire and air, for instance, are no less real, on their own
exalted planes of existence, than water and vegetation 'down below', in what
are comparatively phenomenal planes of worldly mundaneness. Fire is effectively the first, or most basic
and primitive element, and air the last and most evolved element, so that air,
arising from vegetation, is in no small degree oblivious of the existence of
fire (except, however, when it is accidentally or wilfully burnt). Thus, contrary to Biblical teachings, the
Devil, corresponding to fire, is first and God, with His airy correlations,
decidedly last - in other words, that which, in elemental terms, is the
ultimate Creation rather than the root Creator.
We proceed from the Devil and/or Hell to God and/or Heaven, not vice
versa, and this is so even in relation to the external contexts of impersonal
and personal deities, viz. stellar plane preceding solar plane in the one
context, and eyes preceding ears in the other context. Unfortunately, had theology grasped this
fact, the world, and the West in particular, would not have made the barbarous
mistake of taking the Devil for God and God for the Devil, with very different
historical consequences for all concerned!
28. It
seems to me that there is a correlation, in very general terms, between the
four elements and the main racial groupings on this planet, viz. red, white,
black, and yellow, with fire correlating with the red race, water with the
white race, vegetation (earth) with the black race, and air (gas) with the
yellow race. At any rate, I would argue,
in general terms, for such a correlation, which finds cultural confirmation, it
seems to me, in the extents to which the different elements, variously
transmuted, figure in the ethnic traditions of each of the races - fire
figuring very prominently in the red man's culture (as in smoking pipes,
funeral pyres, cosmic worship, etc.); water figuring very prominently in the
white man's culture (as in baptism, alcoholic drinking, writing, etc.);
vegetation figuring very prominently in the black man's culture (as in eating, sex,
dancing, etc.); air figuring very prominently in the yellow man's culture (as
in sniffing and/or snorting, meditating, horse riding, etc.).
29. Basing
racial generalizations on the elements, which isn't as crazy as it might at
first appear, does not encourage one to acquiesce in the theory that the human
race began in Africa, in the black man, and slowly evolved from there to
include red, white, and yellow alternatives to him, alternatives which are no
less traditionally indigenous, in global terms, to the West, the North, and the
East than he, the black man, is indigenous to the South. On the contrary, an elementally-inspired
concept of man in relation to the four main races would suggest that only the
yellow race evolved from black ancestry, as air from vegetation (earth),
whereas the white race, somewhat antithetical to the black, would be more
likely to have evolved or, rather, devolved from the red man, the Indian, as
water from fire. In fact, I am so
convinced of the plausibility of this theory ... that I have no difficulty in
regarding the red man as the oldest and most primal race, just as fire is the
most primal element, and the yellow man, by contrast, as the youngest and most
evolved race, just as air is the most evolved element. In between, in phenomenal as opposed to noumenal fashion, would appear to lie the white and black
races - the former corresponding to water and the latter to vegetation, the one
broadly feminine and the other no less broadly masculine. Which is to say, that whereas the white race
is more objective than subjective, the black race, by contrast, is more
subjective than objective, given, like vegetation, to 'taking' whatever
objectivity falls, in rain-like fashion, upon it.
30. Of
course, when one starts thinking in gender terms, then 'feminine' and
'masculine' become only two aspects or manifestations of what is more
comprehensively female or male, manifestations corresponding, in watery or
vegetative fashion, to the phenomenal planes of volume and mass. Behind and beyond these phenomenal attributes
are the noumenal attributes of diabolic and divine,
corresponding to fire and air, and it is here, it seems to me, that we are less
inclined to think in terms of black and white but more inclined, by contrast,
to think in terms of red and yellow, whether with regard to external or
internal contexts; whether, that is to say, with reference to superfeminine-to-subfeminine in the one case, that of fire,
or submasculine-to-supermasculine in the other case,
that of air. Fire falls through
Space-Time and air rises through Time-Space, while, down below in the
phenomenal planes, water falls through Volume-Mass and vegetation rises through
Mass-Volume. Hence not only the
possibility, indeed probability, of a devolutionary progression from fire to
water, red to white on the one hand, but of an evolutionary progression from
vegetation to air, black to yellow on the other hand, the former reflective of
diabolic and feminine manifestations of objectivity, the latter, by contrast,
no less reflective of masculine and divine manifestations of subjectivity.
31. However,
if this theory is valid, we should have no hesitation in ascribing to the red
and white races a primary character overall, reflective of their elemental
correspondence to fiery and watery modes of objectivity, while reserving for
the black and yellow races a secondary character overall, reflective of their
elemental correspondence to vegetative and airy modes of subjectivity. Nor should we have any difficulty in
extrapolating white from red in the one case and yellow from black in the
other, the latter pair arising independently of the former pair ... as
vegetation and air may be said to arise independently of fire and water, given
their correspondence to that which is male as opposed to female, and thus
subjective as opposed to objective.
32. Thus
not only, according to this theory, are the races not derivable from a single
source, one of African origin, but they are not equal ... in the sense of
having a similar or identical elemental correspondence. Reds and Yellows appertain to the noumenal planes of Space and Time (albeit in diametrically
opposite terms), whereas Whites and Blacks appertain to the phenomenal planes
of Volume and Mass (albeit in diametrically opposite terms). There are also grounds for arguing, on this
basis, that the female races, being primarily objective, are broadly evil and
the male races, their subjective counterparts, no less broadly good; though
this would be akin to making a distinction between science and politics on the
one side, that of fire and water, as between economics and religion on the
other side, that of vegetation and air.
In other words, one between the primary and secondary in both noumenal and phenomenal manifestations.
33. There
is a sense in which tobacco-smoking is a white man's Hell, a manifestation of
cultural fundamentalism that lies behind his more characteristic humanism of
alcohol-drinking, with its fluidal (watery), or purgatorial connotations. But if tobacco-smoking, being fiery, is
hellish, then how are we to describe the smoking of dope - say, hashish or
marijuana - by comparison? The answer,
it seems to me, is that dope-smoking signifies a red man's Hell, a cultural
fundamentalism per se, and that the
smoking of, say, 'joints' by Whites is therefore equivalent to their having
gone to a red man's Hell, as from phenomenal fundamentalism in tobacco to noumenal fundamentalism in hashish. Thus does the notion of Western or, more
correctly, European decadence present itself in relation to the smoking of dope
by persons whose cultural traditions were rooted in tobacco. They have passed over from the relative hell
of a mode of smoking which is peripheral to the mainstream humanist culture of
beer- or wine-drinking ... to the absolute hell of a mode of smoking which is
the fundamentalist per se, and where, presumably, alcohol is peripheral
in the guise of spirits, the fieriest of alcoholic options.
34. One
thing is absolutely clear: dope-smoking could not be encouraged in a society
that was led by God rather than ruled by the Devil - in short, in a
transcendentalist society. On the
contrary, meditation of an airy character would be the principal mode of
cultural indulgence for those who related to what could, I suppose, be regarded
as a yellow man's Heaven.
35. And
yet, how difficult it is to meditate now in any so-called advanced industrial
country! How everything seems to
obstruct one from taking meditation seriously!
One has only to consider how polluted by traffic the air is ... to have
grave reservations about focusing one's attention upon the lungs and their
divine truth. Personally, I can never
venture out-of-doors, or even open my bedroom window, without feeling
thoroughly disgusted by the amount of traffic pollution which poisons the air
and makes breathing, that God-given right, an increasingly hazardous
experience! How can one take genuine
spirituality seriously in a world where what one consciously breathes-in has
been spoiled by the ever-present onslaught of exhaust fumes from the millions
of cars, buses, trucks, motorcycles, lorries, etc., which congest the roads,
turning life into a living hell? Not
only do they look bad with their so-often garish colours, the bitter fruit of
commercial expedience; they smell bad.
In fact, they create an almighty stench which is sometimes so
overpowering as to make one feel physically sick. And every year there are more of them on the
road, more dinosaur-like monsters which can only belch fumes into the
atmosphere and growl or snarl or hoot or rasp in a blatantly subhuman manner -
ample testimony, it seems to me, to the low moral calibre of your average
driver! In fact, so barbarously subhuman
has the whole sorry show become that the phenomenon known as 'road rage' has
gained, and will doubtless continue to gain, in momentum, expressing the
reptilian savagery into which a sizeable proportion of the human race would
seem to have sunk in this 'age of the motorcar', or whatever it is, that has
reflected so poorly on contemporary so-called civilization.
36. Yes,
we still live, despite the late-twentieth-century collapse of Communism and
other barbarous ideologies, in a fundamentally barbarous age, when people are
so dominated by the Devil that they think nothing of polluting the air and
rendering acquiescence in God, in lung-centred meditation, all but
impossible. Not all people, of course,
but still a significant number all the same, some of whom are so morally
ignorant and bestial that they think nothing of daily polluting themselves as
well, inhaling tobacco smoke into their lungs with a frequency and
determination which suggests to me an all-out war on God, on what their
religious traditions have all along refused to acknowledge as divine, with
consequences all-too-painfully familiar, if the insouciance with which they
light up another cigarette is anything to judge by! But isn't that the average modern man all
over, with his cynical dismissal of religious idealism as fit only for
'fairies' or 'cranks'? As if he were
truly a man and not a lamentably feminized male whose vegetative integrity has
long since dwindled to a subservient submission beneath the twin evils of water
and fire which rain down on him as he drives his motorvehicle
along the smoke-filled highways and byways of the urban hell, with or without a
cigarette dangling from his twitchy lips all the while! Such a man is no Christian, whatever he may
think of himself. He is a once-born
Heathen, and what little masculine respect he still has ... is severely
compromised by the petrol and water with which he drives his car, or whatever,
to the limit of both its and his endurance, a testing age for all concerned,
even the innocent!
37. For
my part, I would prefer to hear praying people say: 'Lord, give us this day our
daily breath and deliver us from fools'; for it is the fools who are making the
world ever more unfit for self-respecting people to live in, and so long as
they prevail, with their overly democratic sentiments, there is not much
prospect of a better world coming to pass.
38. Stout,
for instance Guinness, achieves an earthy darkness in its fluidal presentation
which suggests a vegetative essence more correlative of masculine than of
feminine connotations, and from which the frothy head wells-up like air in bubbly
intimation of divine resolution. Such a
paradoxically masculine drink as stout is arguably as Irish as, say, Gaelic
Football or Hurling, and stands in marked contrast to the light beers and
lagers which, with smaller head, are more resolutely feminine in their watery
transparency. Yet even Irish stout is
only quasi-vegetative, given its fluidal substance. And therefore the drinker of stout is still
effectively feminizing himself through fluidal intake, even though less
blatantly so than the habitual drinker, more usually English, of lager or light
ale.
39. For
my part I say, the less alcohol a man drinks the more of a man he is. For anyone who has a truly vegetative
integrity will seek rather to minimize than to maximize his fluidal intake,
especially with regard to beers and wines.
40. There
is besides vegetative and airy approaches to alcohol, the watery and fiery
approaches of larger and/or white wine on the one hand, and of red wine and/or
spirits on the other. Probably wine stands
above beer or lager as
41. Certainly
Gridiron, or American so-called Football, stands behind
42. Thus
it could be argued that spirits and stouts are as far apart as it is possible
for alcoholic drinks to get, with wines and beers (including lagers) coming in
between. Nevertheless, I am not
advocating - and would not advocate - alcohol-drinking of any description, not
even with regard to stouts, since alcoholism is one of the chief scourges of
the modern world, not least of all where the white man is concerned. It is also one of the most expensive rip-offs.
43. What
particularly interests me about alcohol, apart from its cultural varieties and
their applicability to different ethnic traditions, is the consideration that
even stout may not be all it seems, and that, beneath its superficially
masculine appeal, there is really a feminine con-trick that has been used, with
no inconsiderable success, against the (in particular) Gaelic Irish by
Anglo-Irish interests whose main concern, apart from financial betterment, was
to prevent them from becoming too naturalistic and posing a stronger threat, in
consequence, to British rule. How
better, in this respect, than to provide them with fluidal temptations that had
the paradoxical appearance of a male bias about them - vegetation and air, in
stout and froth, seemingly getting the better of water and fire? But, really, a feminizing influence even so!
44. Increasingly
my sense of the British, of what it means to be British, is of one's being
English or Anglo-Welsh, Anglo-Scottish, or Anglo-Irish. In other words, being British is not
necessarily commensurate with
45. To
be sure, being Gaelic is the opposite of what it means to be British. It is to have endured, and still be enduring,
British rule in the forms of Anglo-Irish, Anglo-Scottish, and Anglo-Welsh
control, which descends from and remains loyal to England. The Gaels are not British but subject to the
British forms of English imperialism.
Hence for them Britain is the one thing that acts as an obstacle to
Gaelic freedom and nationality. All of
them - Irish, Scotch, and Welsh Gaels - have a vested interest in rolling back
the British forms of English influence to England itself, so that, at the end
of the day, the Gaelic countries can co-exist with the English nation on an
equal and independent basis, one in which there would be neither Great Britain
nor the British Isles but, effectively, the Anglo-Gaelic Isles of England on
the one hand, and a Gaelic Federation on the other. Such a federation would principally be of
Ireland, Scotland, and Wales, and it is my hope that it would come to replace
the United Kingdom of Great Britain and Northern Ireland, and do so, moreover,
democratically and within the scope of a New Order such that makes religious
sovereignty, or the concept thereof, its principal identity.
46. Certainly,
I do not believe that Scotland and Wales can or would wish to achieve
independence from England on a politically republican basis, given their
predominantly Protestant populations, since what applies to Ulster loyalists
with regard to the desirability of monarchy vis-à-vis the Catholic loyalty of
the Irish Republic to papacy ... must surely apply to Scotland and Wales, which
would simply find secular republicanism - something, incidentally, that
Southern Ireland knows little or nothing about - beneath them. That being the case, it is unlikely that they
would or could opt out of the U.K., much less Britain, when they have a vested
interest in clinging to monarchy, the very thing which this writer regards as,
in a manner of speaking, 'the next best thing', give or take a scruple of
conscience, to papacy. Nor is it likely
that either Scotland or Wales would opt for monarchy independently of England,
since that would lead to the possibility of three monarchs in what is now Great
Britain, and effectively set the clocks back to the sort of friction-prone
situation that historically applied. So,
frankly, there is little scope for either Scottish or Welsh independence from
England other than on a moderately devolved basis within Great Britain....
Which, of course, means that the problem of Britain vis-à-vis not only Ireland
but the Gaelic peoples in general still exists, and such a problem is fraught
with insoluble difficulties!
47. No,
there is only one way out of Great Britain, and thus of English dominion, for
Scotland and Wales, and that is to join with Ireland in the formation of a
Gaelic or, better, Cent(e)rist Federation, a
federation of Social Transcendentalist Centres, in which religious sovereignty
becomes its principal identity, an identity guaranteeing one the right to
religious self-realization in the context of what I call 'the Centre', and
where both papal and monarchic traditions would be transcended by recognition
of the advocate of this New Order as Messiah, effectively a Second-Coming
equivalence whose aim was to liberate the peoples of Ireland, Scotland, and
Wales not only from British dominion but from their own State/Church and
Protestant/Catholic schismatic relativity, drawing them away from the
Liberal/Christian dialectics towards a transcendentalist synthesis in which
only the religious sovereignty of the Centre would ultimately prevail. Such a sovereignty, guaranteeing one freedom
from worshipful subjection (to tyrannical Godhead), could only come to pass if
the peoples of the various Gaelic countries voted for it, and it would be to
seek deliverance, as much as anything, from political 'sins of the World' that
they would be encouraged so to vote. For
as long as politically republican and/or parliamentary 'sins of the
(mass/volume) World' continue to prevail, there will be no 'end of the World'
and, consequently, no prospect of 'Kingdom Come' ... in a Centrist federation
of Ireland, Scotland, and Wales. The
Gaelic peoples have a moral interest, as much as anything, to democratically
climb out of the 'slough of despondent democracy', in which they are currently
bogged down, and onto the higher ground of 'Kingdom Come', from which
vantage-point they will glimpse Eternity.
But they must first be given the opportunity to make such a decision, to
have the option of voting for religious sovereignty within the existing democratic
frameworks.
48. One
thing the possibility of a Centrist Federation ... would require is compromise
by both Irish Nationalists and U.K. Unionists alike, insofar as Irish
unification could only be achieved on the basis of the one camp accepting such
unification within the wider structure, necessarily supra-national, of a
Centrist Federation, and the other camp accepting the truncated loyalism, if you will, of federal unity between Ireland,
Scotland, and Wales in what would amount to a Gaelic partnership in which
regional autonomy between the component countries was premised upon a unified
cultural structure having an emblem distinct from both Nationalist and Unionist
traditions alike. Thus we are
effectively talking of a new 'country' which is more than Ireland and less than
the United Kingdom (of Great Britain and Northern Ireland), the development of
which, quite apart from the willingness of Scots and Welsh to join, would
require a democratically-expressed majority mandate from Irishmen on both sides
of the current border. For there is no
other basis for Irish unification than through democratic consent, and neither,
it seems to me, is there any basis for optimism regarding the concept of Irish
unification except in relation to that supra-national resolve of what I have
termed a Centrist Federation. Those who
object, whether as Nationalists or Unionists, to this alternative structure
would either have to live with the consequences of defeat, following a majority
democratic mandate, or leave Ireland - something that would mainly apply, in
any case, to Anglo-Irish intransigent Unionists, as well as to their Scottish
or Welsh counterparts ... in the event of a democratically-expressed majority
mandate for a federation of Social Transcendentalist Centres also transpiring
in Scotland and Wales in due course.
Doubtless, England would be the preferred country of destination for the
majority of such 'British' individuals.
49. Thus
I look forward to a time when not only will Ireland be united on the basis of
agreement between its two main Christian traditions to compromise with Social
Transcendentalism and its prospect of a Centrist Federation, but the remaining
hard-line British influence will have withdrawn to return to England and the
English nationality that will be common not only to Englishmen but to their
Anglo-Irish, Anglo-Scotch, and Anglo-Welsh counterparts, no longer finding any
place for themselves in the post-British Gaelic culture of our projected Centrist federation of Ireland, Scotland, and
Wales. The decision to quit would, of course,
rest with them and them alone. But,
although some would elect to stay, the prospect of a Gaelic-speaking Ireland,
Scotland, and Wales would not appeal to everyone, and for that reason it is
better that those who object to it should leave ... than continue to endure
what they would regard as an alien culture.
50. Who
are the Gaels? Gaels are anyone who,
whether perceptibly Celtic or not, would subscribe to the development of Gaelic
culture within the supra-national borders of a Centrist Federation. An 'O' or a 'M(a)c' in front of your surname
may be of some assistance in delineating Gaels, but it does not matter if your
surname lacks such a prefix, presumably because your family have dropped it at
some time or other, or because your surname happens to be of English or
Scandinavian or Norman or Dutch or some other descent. The important thing is to identify with the
country you happen to have been born in and to remember that the majority of
those who, long centuries ago, left Scandinavia or France or Britain or Holland
or wherever ... to settle in Ireland, not only left their historical countries,
but duly produced offspring who were or became Irish by dint of living in and
relating to Ireland. The same of course
applies to Scotland and Wales. So the
Gael is not invariably an 'O' or a 'M(a)c' or, indeed, a Catholic. The Gael is simply pro-Gaelic.
51. Since
I believe that both Protestants and Catholics can be saved to the triadic
Beyond of the Centrist Federation, it is not my intention to save Catholics at
the expense of Protestants, as though only the former were Gaels, but to offer
to people of both denominations the opportunity of progressing beyond their
respective religious traditions - something I don't believe they would be too
keen on, were it not for the impasse and manifold difficulties which these
traditions cause when they come into dialectical conflict and clearly remain an
obstacle to political and other progress.
The dialectic can be regarded, paradoxically, as a sort of 'blessing in
disguise', since it is necessary to transcend it through the conception of a
synthetic transmutation ... if there is to be an end to inter-ethnic conflict
and rivalry. The democratically
expressed option on religious sovereignty would give people just such a way-out
of the dialectical dilemma in which they find themselves; for they would cease
to be Christians and effectively become Superchristians,
cease being either Catholics or Protestants and become Social
Transcendentalists. The State/Church
relativity would be replaced by the Centre, the context of religious
sovereignty, and 'Kingdom Come', in the form, initially, of the Centrist
Federation ... would deliver them from 'sins of the World', not least of all
with regard to political sovereignty and its parliamentary and/or republican
corollary. Such 'sins' would devolve
upon the administrative Centre, the 'political' aside to the three tiers of
religious praxis, and it would be to serve, predominantly though not of course
exclusively, the religiously-sovereign People's spiritual aspirations ... that
the Centre would exist, as a sort of benign Devil serving feminine, masculine,
and divine manifestations of religious praxis.
A kind of final fire allowing water, vegetation, and air to give, take,
and be their respective selves, as new orders of humanism, nonconformism,
and transcendentalism took root in the triadic Beyond.
52. Now,
customarily, I have said that the first (or humanist) tier of this triadic
Beyond would be reserved for persons of Anglican descent, the second (or
nonconformist) tier for persons of Puritan descent, and the third (or
transcendentalist) tier for persons of Catholic descent, and this is still my
general belief. What I didn't say before
was that each tier would have to be subdivided into mirrors of each of the
other tiers, so that, for example, the bottom tier, being humanist in its per se manifestation, would also have
quasi-nonconformist and quasi-transcendentalist subdivisions that would mirror,
on suitably modified terms, the per se subdivisions of the higher tiers,
those reserved, in other words, for persons of Puritan and Catholic
descent. These, in turn, would have
quasi-humanist and quasi-transcendentalist subdivisions in the case of the nonconformist
tier, and quasi-humanist and quasi-nonconformist subdivisions in the case of
the transcendentalist tier. And this is
important, because it means that each tier, besides having a per se
manifestation pertinent to itself, will also be open to a modified form of that
which is most applicable to each of the other tiers. No tier would be completely characterized by
any one thing, whether feminine, masculine, or divine (supermasculine). And in no tier would it be necessary to mix
the genders. In fact, it is important
that the genders be kept apart, that all modes of humanism, whether per se
down below or 'bovaryized' up above, be reserved for
women, all modes of nonconformism, whether per se
in between or 'bovaryized' below and above, be
reserved for men, and all modes of transcendentalism, whether per se up
above or 'bovaryized' down below, reserved for
supermen or, at any rate, for that which, in two of the tiers, would be quasi-supermasculine, viz. the quasi-transcendentalism within
humanist and nonconformist tiers of certain male persons of Anglican and
Puritan descent. Hence women in one of
the three subdivisions in each case, men and supermen in the others.
53. There
exists a parallel, it seems to me, between visions and dreams on the one hand, and
photographs and films on the other - the latter in many ways the more
artificial modern equivalents of the former.
One can also note a sort of stellar/solar distinction, amounting to the
difference between light and fire, between the plane of visions and photographs
on the one hand, and that of dreams and films on the other hand. For, like visions, photos are products of
light, whereas films are the products, like dreams, of fire, which is to say,
of a flickering series of moving images that owe more to solar subjectivity
than to stellar objectivity, to male than to female criteria. And, being male or, more exactly, submasculine in their fiery essence, films and dreams share
a sort of divine bias that sets them apart from the anterior and, in some sense,
higher media of visions and photographs, which are regarded by this writer as
diabolic, i.e. characterized by noumenal objectivity
as that which precedes, in stellar-over-solar fashion, the noumenal
subjectivity of dreams and films.
54. Of
course, the Bible gives us a picture of God preceding the Devil, Jehovah
preceding Satan, and thus it subscribes to the delusion, as I regard it, of
assuming that the higher plane of cosmic Creation is morally superior to the
lower plane of cosmic Creation, i.e. that the stellar 'First Mover' is morally
superior to the solar 'Fallen Angel', and simply because the higher plane
precedes the lower one, as light preceding fire. Hence Jehovah is regarded as God and Satan,
corresponding to the 'fallen' context of solar fire, as the Devil. Quite apart from the gross limitation of
subscribing to deities who are merely outer and cosmic in their Creative
origins, the Bible compounds its shortcomings by adhering to the manifest
falsehood of identifying the stellar plane with God and the solar plane with
the Devil, so that one could be forgiven for imagining that visions are divine
and dreams diabolic, or, equally, that photographs are divine and films
diabolic, or even, by gender extrapolation, that females are fundamentally divine
and males comparatively diabolic, with the usual correlations of 'good' and
'evil' respectively attaching to each.
In reality, however, nothing could be further from the case! Satan is simply the 'fall guy' that gets 'slagged off' by a society that is not prepared or able to
'turn the tables' on Jehovah and admit that the Devil precedes God, not vice
versa; that the stellar plane corresponds to the Creatoresque
'First Cause' of the Universe, whether polytheistically
or monotheistically, and the solar plane, by
contrast, to the 'Fallen-Angel' Effect which emerged from it in due course of
cosmic devolution. First there is a
light, and then there comes a fire. But
it is the light which is diabolic and the fire, by contrast, divine.
55. Therefore
to regard, say, photographs as in any way morally superior to films ... would
be equivalent to regarding Jehovah as morally superior to Satan or, in personal
terms, Moses and/or Saul as morally superior to David. In short, to extrapolate from Biblical
falsehood the delusion of God preceding the Devil, and to make-out a divine
case, in consequence, for photographs at the expense of films, given their
basis in light as opposed to fire, or some fiery parallel. Ditto for visions at the expense of dreams!
56. Nevertheless,
we can differentiate, even if we're not prepared to follow Biblical procedure,
between black-and-white photographs and colour photos, not to mention between
black-and-white films and colour films, conceiving of the black-and-white
contexts as closer, by dint of their anterior or earlier manifestations, to
what in religious terms one could regard as a Hindu tradition, and the colour
contexts, by contrast, as paralleling a Judaic tradition, the sort of religious
tradition that derived, in some degree, from the older, Hindu one, but was
nonetheless quite distinct from it in terms of its more subjective and even
male essence, owing a little more, it seems to me, to the solar plane than to
the stellar one, even if still acknowledging the latter in relation to the
monotheism of Jehovah-God. Thus not
'turning the tables' on the God-over-Devil delusion but, nevertheless, bringing
it down a plane from light to fire, from Kali and Siva, as it were, to Jehovah
and Satan, as though more disposed to acknowledge colour visions and dreams
than black-and-white ones.
57. Be
that as it may, we have to acknowledge a distinction between 'Hinduesque' black-and-white photographs and films,
corresponding in some sense to a light-based approach to stellar and solar
planes, and 'Judaic' colour photos and films, corresponding, by contrast, to a
fire-centred approach to stellar and solar planes. Whether or not a parallel exists with Kali
and Siva in the one case or with Jehovah and Satan in the other, this
distinction is very real, and would seem to indicate a devolution of perceptual
material from a purely optical to an optical/aural synthesis which parallels a
shift from light to fire, photographs being purely optical but films
increasingly aural, even to the extent of the greater importance attached to
music, not least of all in vocal terms!
58. Now
although photographs are still fundamentally of the light even when in colour,
we can differentiate the noumenal objectivity of
black-and-white photographs, corresponding to the superfeminine,
from what may be called the noumenal
quasi-subjectivity of colour photos, corresponding to the quasi-submasculine (though still fundamentally superfeminine).
Conversely, although films are still fundamentally of the fire, even
when in black-and-white, we can differentiate the noumenal
subjectivity of colour films, corresponding to the submasculine,
from what may be called the noumenal
quasi-objectivity of black-and-white films, corresponding to the quasi-superfeminine (though still fundamentally submasculine). This
allows us to distinguish that which is effectively 'Hinduesque'
in superfeminine and quasi-superfeminine
light, viz. black-and-white photographs and films, from that which is
effectively 'Judaic' in submasculine and quasi-submasculine fire, viz. colour films and photos. The fiery light of black-and-white films, as
of Siva, is still fundamentally submasculine, while
the lightfire, so to speak, of colour photos, as of
Jehovah, is still fundamentally superfeminine.
59. A
curious limitation of Western civilization, perhaps more so in Christian times
than today, is to view life in terms of light and dark, and to regard the one
as good and the other as evil. In
reality, however, both light and dark are evil, since associated with fire and
water, though the former is arguably absolutely evil and the latter relatively
so. What we have here are terms that
pertain to the female side of life, the world, etc., in their association with
the objective elements of fire and water or, at any rate, with a higher type of
fire and a lower type of water. For
brightness and darkness are never more recognizably such than in the heights of
space and in the depths of the ocean, where their relationship to fire and
water is taken to extremes. In fact, in
general terms woman is akin to the stars and to the oceanic depths in her
ability both to rise above man in brightness and to sink beneath him in
darkness, to encompass him, one might say, from the objective 'above' and the
objective 'below'. She is both hotter
and colder than man, and in hotness and coldness we have the essence of fire
and water, of noumenal and phenomenal factors which
complement the brightness and darkness of her overall appearance.
60. Thus
a society which simply views things in terms of light and dark is displaying a
markedly female bias, a sadly lopsided interpretation of life that is likely to
result in female domination, as when theology and sexology ruled the Christian
West to the detriment, needless to say, of philosophy and theosophy. Latterly, we find psychology and sociology,
the secular counterparts of the aforementioned female disciplines, and a
similar lopsided view of the world that is further complicated by the delusion
of equating the one with good and the other with evil, light and dark, when, in
point of fact, they are unequally evil or, at any rate, immoral (objective) in
absolute and relative terms.
61. What,
then, are the male counterparts to light and dark, the descriptive appearances
of fire and water? Appertaining, as
already intimated, to philosophy and theosophy, such counterparts are thick and
thin, the descriptive appearances of vegetation (earth) and air, and like
vegetation and air they are both moral, which is to say, associated with
subjective elements in relative (phenomenal) and absolute (noumenal)
terms. It is good to be thick or thin,
just as it is good to be heavy or light, since heaviness and lightness are the
respective essences of vegetation and air, the phenomenal and noumenal factors which males display to a greater extent as
a rule than females, given their subjective bias. If, in general terms, women are hotter and
colder by turns, then men are heavier and lighter, capable of bogging down in
more depression and dejection than women, but equally capable of being gayer
and more light-hearted, as we say, when they break free of the 'sloughs of
despond' and soar on wings of gladness towards some joyful peak, usually in
consequence of having broken free of women or, at any rate, of the female elements
in their own make-up. Thus they achieve
an airy liberation from the vegetative heaviness and moroseness which is often
attributable to the fact of being too much under the influence of female
elements, whether with regard to fire or water.
Yet there is still an intrinsic degree of heaviness which attaches to
vegetation, to the flesh, to the earth, to masculine ideals, and which will
always have an association with sin by dint of its phenomenally subjective
nature. Still it is relatively good,
like the hardness from whence it stems.
62. However,
if we can distinguish between quality and essence in this fashion, with regard
to vegetation, we can also do so with regard to air, regarding softness in
qualitative terms, and seeing it as the next best thing to lightness, the
essence of the element in question. Men
are qualitatively not only harder than women, they are also, in some sense,
softer than them, the respective qualitative concomitants of vegetation and air.
63. Certainly,
it could be said, in relative terms, that women are both rougher and smoother
than men, since roughness and smoothness are the respective qualitative
concomitants of fire and water, whose essence, as we have seen, is hotness and
coldness. Thus from an appearance in
brightness and darkness, the noumenal and phenomenal
antipodes of female experience, women gravitate, via roughness and smoothness,
to an essence in hotness and coldness, an essence diametrically antithetical to
the heaviness and lightness of men.
64. Strictly
speaking, it could be argued that women are usually expected to reflect more
brightness and darkness, in relation to fire and water, than either roughness
and smoothness or hotness and coldness, whereas men, by contrast, are expected
to reflect more hardness and softness or heaviness and lightness, in relation
to vegetation and air, than thickness and thinness. In other words, the expectation is that,
being primary, women will adhere more closely to the particle aspects of their
gender bias, while men, the secondary sex, will endeavour to adhere more
closely to the wavicle aspects of a gender bias in
which quality and essence should accordingly take precedence over appearance
and quantity. Of course, in reality this
doesn't always transpire, but it will be found that when men and women are being
more resolutely true to themselves, a drift towards the female and male
extremes will occur as a matter of course, with appearance and quantity
typifying the female gender, and quality and essence the male one, whether in
phenomenal or noumenal terms in either case.
65. I
have implied a quantitative attribute to each of the elements, whether
objective or subjective, so that we think of fire and water, for instance, in
quantitative terms. But I do not thereby
wish to give the impression that we begin with a quantitative description and
then extrapolate descriptions of appearance, quality, and essence from it, as
though the quantitative factor was invariably first. Such, in reality, is not the case, and to do
adequate justice to each of the elements and their respective attributes we
shall have to return to a subatomic framework in which they have their
attributive base, whether with regard to the photons/photinos
of Space-Time, the protons/protinos of Time-Space,
the electrons/electrinos of Volume-Mass, or the
neutrons/neutrinos of Mass-Volume.
66. Hence
we can define Space-Time, the noumenal axis of
photons/photinos, in one of four ways: either in
terms of appearance, with regard to light; of quantity, with regard to fire; of
quality, with regard to roughness; or of essence, with regard to hotness.
67. Likewise
we can define Time-Space, the noumenal axis of
protons/protinos, in one of four ways: either in
terms of appearance, with regard to thinness; of quantity, with regard to air;
of quality, with regard to softness; or of essence, with regard to lightness.
68. Similarly,
we can define Volume-Mass, the phenomenal axis of electrons/electrinos,
in one of four ways: either in terms of appearance, with regard to darkness; of
quantity, with regard to water; of quality, with regard to smoothness; or of
essence, with regard to coldness.
69. Finally,
we can define Mass-Volume, the phenomenal axis of neutrons/neutrinos, in one of
four ways: either in terms of appearance, with regard to thickness; of
quantity, with regard to vegetation; of quality, with regard to hardness; or of
essence, with regard to heaviness.
70. Thus
with the space-time axis of photons/photinos, we
descend from light to heat via fire and roughness, whereas with the time-space
axis of protons/protinos we ascend from thinness to
lightness via air and softness.
71. Thus
with the volume-mass axis of electrons/electrinos, we
descend from darkness to coldness via water and smoothness, whereas with the
mass-volume axis of neutrons/neutrinos we ascend from thickness to heaviness
via vegetation and hardness.
72. Fire
is accordingly no more than the quantitative description of Space-Time, which
also embraces light (brightness), roughness, and heat (hotness) - the light of
Space-Time being its appearance, the roughness its quality, and the heat its
essence.
73. Air
is accordingly no more than the quantitative description of Time-Space, which
also embraces thinness, softness, and lightness - the thinness of Time-Space
being its appearance, the softness its quality, and the lightness its essence.
74. Water
is accordingly no more than the quantitative description of Volume-Mass, which
also embraces darkness, smoothness, and coldness - the darkness of Volume-Mass
being its appearance, the smoothness its quality, and the coldness its essence.
75. Vegetation
is accordingly no more than the quantitative description of Mass-Volume, which
also embraces thickness, hardness, and heaviness - the thickness of Mass-Volume
being its appearance, the hardness its quality, and the heaviness its essence.
76. Strictly
speaking, we cannot say of fire that its essence is hotness, since heat does
not derive from a quantity but a quality, viz. the roughness that is its
molecular precondition. Roughness and
hotness exist as molecular and elemental forms of photon/photino
wavicles, whereas light and fire exist as elemental
and molecular forms of photon/photino particles. The particle precedes the wavicle,
so before there can be roughness or hotness there must first be light or fire,
the latter of which derives its quantitative description from the former. Hence light precedes fire, as roughness
precedes heat, in the metaphysical or, rather, metachemical
unfolding of Space-Time.
77. Likewise,
thinness precedes air, as softness precedes lightness, in the metaphysical
unfolding of Time-Space, the appearance and quantity of Time-Space appertaining
to the elemental and molecular forms of proton/protino
particles, with its quality and essence appertaining to the molecular and
elemental forms of proton/protino wavicles. Hence we can derive lightness from softness,
the essence of Time-Space from its quality, but not from air, since, as a
quantitative description, air precludes direct association with essence.
78. Similarly,
darkness precedes water, as smoothness precedes coldness, in the chemical
unfolding of Volume-Mass, the appearance and quantity of Volume-Mass
appertaining to the elemental and molecular forms of electron/electrino particles, with its quality and essence
appertaining to the molecular and elemental forms of electron/electrino wavicles. Hence we can derive coldness from smoothness,
the essence of Volume-Mass from its quality, but not from water, since, as a
quantitative description, water precludes direct association with essence.
79. Finally,
thickness precedes vegetation, as hardness precedes heaviness, in the physical
unfolding of Mass-Volume, the appearance and quantity of Mass-Volume appertaining
to the elemental and molecular forms of neutron/neutrino particles, with its
quality and essence appertaining to the molecular and elemental forms of
neutron/neutrino wavicles. Hence we can derive heaviness from hardness,
the essence of Mass-Volume from its quality, but not from vegetation, since, as
a quantitative description, vegetation precludes direct association with
essence.
80. It
is my belief that Space-Time precedes Volume-Mass, as photons/photinos precede electrons/electrinos,
and that Mass-Volume then precedes Time-Space, as neutrons/neutrinos precede
protons/protinos.
Put in quantitative terms, this would be equivalent to the element of
fire preceding water, followed, in due course, by the elements of vegetation
(earth) and air, this latter, corresponding to Time-Space, being the last
element to arise. Hence, for me, the
Devil is what comes first, God last, and woman and man somewhere in between.
81. Now
because Space-Time is the first and most basic axis of subatomic elements, it
follows that its per se manifestation
will be in appearance, the first and most basic subatomic subdivision of
photons/photinos.
Thus the per se manifestation of Space-Time will be in elemental
photon/photino particles, and hence light. Fire, roughness, and hotness, corresponding
to quantitative, qualitative and essential modes of Space-Time, will
accordingly be its 'bovaryized' manifestations.
82. Likewise,
because Volume-Mass is the second and more (relative to most) basic axis of
subatomic elements, it follows that its per se manifestation will be in quantity, the second and more
(relative to most) basic subatomic subdivision of electrons/electrinos. Thus the per se manifestation of
Volume-Mass will be in molecular electron/electrino
particles, and hence water. Darkness,
smoothness, and coldness, corresponding to apparent, qualitative and essential
modes of Volume-Mass, will accordingly be its 'bovaryized'
manifestations.
83. Similarly,
because Mass-Volume is the third and less (relative to least) basic axis of
subatomic elements, it follows that its per se manifestation will be in quality, the third and less
(relative to least) basic subatomic subdivision of neutrons/neutrinos. Thus the per se manifestation of
Mass-Volume will be in molecular neutron/neutrino wavicles,
and hence hardness. Thickness,
vegetation, and heaviness, corresponding to apparent, quantitative and
essential modes of Mass-Volume, will accordingly be its 'bovaryized'
manifestations.
84. Finally,
because Time-Space is the fourth and least basic axis of subatomic elements, it
follows that its per se manifestation
will be in essence, the fourth and least basic subatomic subdivision of
protons/protinos.
Thus the per se manifestation of Time-Space will be in elemental
proton/protino wavicles. Thickness, air, and softness, corresponding
to apparent, quantitative and qualitative modes of Time-Space, will accordingly
be its 'bovaryized' manifestations.
85. That
which, in Space-Time, is chiefly characterized by elemental particles will be
the per se manifestation of
an axis which is, by definition, materialist, since materialism is deducible to
the most basic subdivision of the subatomic (in this case of photons/photinos).
86. That
which, in Volume-Mass, is chiefly characterized by molecular particles will be
the per se manifestation of
an axis which is, by definition, realist, since realism is deducible to the
more (relative to most) basic subdivision of the subatomic (in this case of
electrons/electrinos).
87. That
which, in Mass-Volume, is chiefly characterized by molecular wavicles will be the per se manifestation of an axis which is, by definition,
naturalist, since naturalism is deducible to the less (relative to least) basic
subdivision of the subatomic (in this case of neutrons/neutrinos).
88. That
which, in Time-Space, is chiefly characterized by elemental wavicles
will be the per se manifestation of
an axis which is, by definition, idealist, since idealism is deducible to the least
basic subdivision of the subatomic (in this case of protons/protinos).
89. Hence
the space-time axis of photons/photinos manifests,
besides materialism per se, quasi-realist,
quasi-naturalist, and quasi-idealist forms of materialism, corresponding to the
quantitative, qualitative and essential subdivisions of its basic element.
90. Hence
the volume-mass axis of electrons/electrinos
manifests, besides realism per se,
quasi-materialist, quasi-naturalist, and quasi-idealist forms of realism,
corresponding to the apparent, qualitative and essential subdivisions of its
basic element.
91. Hence
the mass-volume axis of neutrons/neutrinos manifests, besides naturalism per
se, quasi-materialist, quasi-realist, and quasi-idealist forms of naturalism,
corresponding to the apparent, quantitative and essential subdivisions of its
basic element.
92. Hence
the time-space axis of protons/protinos manifests,
besides idealism per se,
quasi-materialist, quasi-realist, and quasi-naturalist forms of idealism,
corresponding to the apparent, quantitative and qualitative subdivisions of its
basic element.
93. Since
science corresponds to materialism, politics to realism, economics to
naturalism, and religion to idealism, it follows that adherence to Space-Time
will always result in materialistic forms of science, politics, economics, and
religion; that adherence to Volume-Mass will always result in realistic forms
of science, politics, economics, and religion; that adherence to Mass-Volume
will always result in naturalistic forms of science, politics, economics, and
religion; and, finally, that adherence to Time-Space will always result in
idealistic forms of science, politics, economics, and religion.
94. Whereas
appearance and quantity are primary attributes, corresponding to elemental and
to molecular particles, quality and essence are secondary attributes,
corresponding to molecular and to elemental wavicles.
95. The
'primary' does not denote cultural or moral superiority so much as precedence,
since it is the base from which the 'secondary' springs.
96. The
space-time axis of materialism has reference to a metachemical
basis, which is the noumenal antithesis of
Time-Space.
97. The
volume-mass axis of realism has reference to a chemical basis, which is the
phenomenal antithesis of Mass-Volume.
98. The
mass-volume axis of naturalism has reference to a physical basis or, rather,
centre, which is the phenomenal antithesis of Volume-Mass.
99. The
time-space axis of idealism has reference to a metaphysical centre, which is
the noumenal antithesis of Space-Time.
100. The
secondary, or wavicle, element is an abstraction from
the primary, or particle, element. Yet
it is the primary element which, in its apparent and quantitative bases,
signifies form as against content.
101. The
form of the concrete primary element contrasts with the content of the abstract
secondary element.
102. More
comprehensively, the form of the apparent element and the concretion of the
quantitative element, corresponding to elemental and to molecular particles,
contrast with the content of the qualitative element and the abstraction of the
essential element, corresponding to molecular and to elemental wavicles.
103. To
concretize from appearance to quantity is the opposite of to abstract from
content to essence.
104. Science
always has to do, in greater or lesser degrees of appearance, with form,
whereas politics always has to do, in greater or lesser degrees of quantity,
with concretion.
105. Economics
always has to do, in greater or lesser degrees of quality, with content,
whereas religion always has to do, in greater of lesser degrees of essence,
with abstraction.
106. From
the formal materialism of science to the concrete realism of politics, but from
the conceptual naturalism of economics to the abstract idealism of religion.
107. The
political quasi-realism, economic quasi-naturalism, and religious
quasi-idealism of Space-Time will be tempered by the formal materialism of
science.
108. The
scientific quasi-materialism, economic quasi-naturalism, and religious
quasi-idealism of Volume-Mass will be tempered by the concrete realism of
politics.
109. The
scientific quasi-materialism, political quasi-realism, and religious
quasi-idealism of Mass-Volume will be tempered by the conceptual naturalism of
economics.
110. The
scientific quasi-materialism, political quasi-realism, and economic
quasi-naturalism of Time-Space will be tempered by the abstract idealism of
religion.
111. The
appearance of formal materialism is light.
112. The
quantity of concrete realism is water.
113. The
quality of conceptual naturalism is hardness.
114. The
essence of abstract idealism is lightness.
115. From
the materialist materialism of elemental photon/photino
particles to the quasi-idealist materialism of elemental photon/photino wavicles via the
quasi-realist materialism of molecular photon/photino
particles and the quasi-naturalist materialism of molecular photon/photino wavicles within the metachemical axis of Space-Time.
116. From
the quasi-materialist realism of elemental electron/electrino
particles to the quasi-idealist realism of elemental electron/electrino wavicles via the
realist realism of molecular electron/electrino
particles and the quasi-naturalist realism of molecular electron/electrino wavicles within the
chemical axis of Volume-Mass.
117. From
the quasi-materialist naturalism of elemental neutron/neutrino particles to the
quasi-idealist naturalism of elemental neutron/neutrino wavicles
via the quasi-realist naturalism of molecular neutron/neutrino particles and
the naturalist naturalism of molecular neutron/neutrino wavicles
within the physical axis of Mass-Volume.
118. From
the quasi-materialist idealism of elemental proton/protino
particles to the idealist idealism of elemental proton/protino
wavicles via the quasi-realist idealism of molecular
proton/protino particles and the quasi-naturalist
idealism of molecular proton/protino wavicles within the metaphysical axis of Time-Space.
119. Chemical
science, corresponding to quasi-materialist realism, is once removed from the
materialist per se (metachemical) of science; physical science, corresponding
to quasi-materialist naturalism, is twice removed from the materialist per
se of science; and metaphysical science, corresponding to quasi-materialist
idealism, is thrice removed from the materialist per se of science.
120. Metachemical politics, corresponding to quasi-realist materialism,
is once removed from the realist per se (chemical) of politics; metaphysical politics,
corresponding to quasi-realist idealism, is twice removed from the realist per
se of politics; and physical politics, corresponding to quasi-realist
naturalism, is thrice removed from the realist per se of politics.
121. Metaphysical
economics, corresponding to quasi-naturalist idealism, is once removed from the
naturalist per se (physical) of
economics; metachemical economics, corresponding to
quasi-naturalist materialism, is twice removed from the naturalist per se
of economics; and chemical economics, corresponding to quasi-naturalist
realism, is thrice removed from the naturalist per se of economics.
122. Physical
religion, corresponding to quasi-idealist naturalism, is once removed from the
idealist per se (metaphysical)
of religion; chemical religion, corresponding to quasi-idealist realism, is
twice removed from the idealist per se of religion; and metachemical religion, corresponding to quasi-idealist
materialism, is thrice removed from the idealist per se of religion.
123. From
astronomy to fundamentalism via authoritarianism and feudalism within the metachemical axis (diabolic) of Space-Time.
124. From
chemistry to humanism via parliamentarianism and liberalism and/or socialism
within the chemical axis (feminine) of Volume-Mass.
125. From
physics to nonconformism via republicanism and
capitalism within the physical axis (masculine) of Mass-Volume.
126. From
ontology to transcendentalism via totalitarianism and corporatism within the
metaphysical axis (divine) of Time-Space.
127. Only
astronomy, parliamentarianism, capitalism, and transcendentalism, corresponding
to metachemical science, chemical politics, physical
economics, and metaphysical religion respectively, are germane to per se positions or standings within their
respective axes. All the rest correspond
to 'bovaryized' modes of science, politics,
economics, and religion which stand - and in the circumstances can only stand -
in subordinate relationships to their respective per se disciplines.
128. Science
is always apparent, even when 'bovaryized', and thus
contrasts with the essential nature of religion.
129. Politics
is always quantitative, even when 'bovaryized', and
thus contrasts with the qualitative nature of economics.
130. The
man who reduces everything to formal appearances is almost bound to deny the
'reality' of abstract essences, since such a man, a scientist, is by definition
a materialist.
131. Strictly
speaking, abstract essences do not possess a reality; they are idealistic, and
should only be conceived of in idealist terms.
Still, idealism is just as much a part of the overall equation of things
as realism or, for that matter, naturalism and materialism. You cannot live without idealism; for, in the
final analysis, air exists, and we need to breathe air in order to
survive. Even the scientist breathes
air, if unreflectively and without due consideration for its idealistic
significance on the plane of true, or genuine, religion.
132. Scientists
do more to pollute air, as a rule, than their religious counterparts.
133. By
true, or genuine, religion I, of course, mean transcendentalism, the idealistic
idealism that treats of the spirit in its relationship to that universal
medium, the air. Naturalist, realist,
and materialist forms of religion do not do this, since their principal
elements are respectively vegetation, water, and fire.
134. Naturalist
religion, being vegetative, has reference, through the brain, to the word;
realist religion, being watery, has reference, through the womb, to the child;
materialist religion, being fiery, has reference, through the heart, to the
soul, that seat of the emotions. Only
idealist religion, being airy, has reference, through the lungs, to the spirit.
135. Naturalist
religion is more generically known as nonconformism;
realist religion more generically known as humanism; materialist religion more
generically known as fundamentalism; and idealist religion more generically
known as transcendentalism.
136. All
the above types of religion, whether quasi-idealistic 'bovaryizations'
of their respective elements or (in the one case) not, are of the 're-born', or
internal varieties of religious observance, and contrast, in sensibility, with
the 'once born', external forms of religion which, though entitled to the same
generic descriptions, have less to do with either the brain, the womb, the
heart, or the lungs than with the phallus (focus of the flesh), the tongue, the
eyes, or the ears. For here, too, a
correlation with the elements is feasible - phallus with vegetation, tongue
with water, eyes with fire, and ears with air.
In fact, such 'once born' forms of religion have reference to the
elements rather than to their internal, or 're-born' counterparts, the elementinos. Thus
they are cruder and more basic.
137. You
can no more have religion without economics, than politics without
science. For religion is an abstraction
from economics, as air from vegetation, and has reference, when true, to the
peace (more correctly dance) that surpasses understanding (meaning the
vegetative intellect, or word), which, unlike the essence of things, has a
qualitative correlation, the necessary conceptual precondition of anything abstract.
138. Just
as the wise man rises from economics to religion, so the fool remains bogged
down in economic considerations and interests, to the exclusion of anything
idealistic. Yet there is a relationship,
all the same, between naturalism and idealism, vegetation and air, sin and
grace, and one cannot live exclusively in either realm even if, depending on
one's circumstances, one tends to predominantly favour one realm over the
other.
139. Strictly
speaking, folly and wisdom, having to do with sin and grace, are male
attributes, like masculinity and divinity, and contrast with what may be called
the female attributes of evil and good, which, like devility
and femininity, appertain to crime and punishment.
140. There
is therefore a sense in which males, if properly masculine and/or divine, are
beyond evil and good, whether in terms of sinful folly or, more completely,
graceful wisdom. For the male side of
life has less to do with evil and good than with folly and wisdom, which are
secondary to evil and good in much the same way that economics and religion are
secondary to science and politics, those particle-based primary disciplines
with a more specifically female origin in objectivity. In fact, we can in general terms describe
science as evil, politics as good, economics as foolish, and religion as wise,
bearing in mind the apparent/quantitative and qualitative/essential
distinctions, deducible to particle and wavicle
subdivisions of the basic elements and/or elementinos,
in both elemental and molecular modes.
141. A
correlation assuredly exists, therefore, between materialism, the elemental
particle element/elementino, and evil; between
realism, the molecular particle element/elementino,
and good; between naturalism, the molecular wavicle
element/elementino, and folly; and between idealism,
the elemental wavicle element/elementino,
and wisdom. Such a correlation or,
rather, series of correlations ... are equivalent to scientific, political,
economic, and religious distinctions, with diabolic, feminine, masculine and
divine implications, whether literally or with regard to their 'bovaryized' manifestations.
142. If
evil and good are equivalent to crime and to punishment, the feminine figure
weighing punishment against crime in her scales of justice, then such terms
have no genuine applicability to economics and to religion, since they are
specifically female attributes whose objective origins, divisible between noumenal and phenomenal planes, reflect the struggle of
diabolic and feminine powers, as between fire and water. Evil and good are therefore terms which
should be reserved for science and politics, whether directly or
indirectly. Crime is evil and
punishment, the punishment of crime, alone good. Science is either evil or, if accountable to politics,
deals with and combats evil, whereas politics is either good, dealing with the
happiness of the greater number, or, if under the shadow of science,
effectively evil, serving to advance an evil cause. In such fashion, women are either evil or good,
not exactly one thing or the other, of course, but predominantly so, with
leanings towards crime or punishment, science or politics, appearance or
quantity, cruelty or justness (in combating evil), as the case may be. Broadly, the dress is symbolic of the one and
the skirt of the other, with due noumenal and
phenomenal objective implications respectively.
The woman wearing a dress is recognizably evil, compared to the one
garbed in a skirt. She is sartorially
closer to materialism than to realism.
She has not decided or, on such-and-such a particular occasion, has not
opted to descend from devility to femininity, crime
to punishment. She is fire rather than
water.
143. To
descend (fall) from the evil of materialism in Space-Time to the goodness of realism
in Volume-Mass, as from fire to water, but to ascend (rise) from the folly of
naturalism in Mass-Volume to the wisdom of idealism in Time-Space, as from
vegetation to air.
144. Just as
the woman who converts from evil to good tends to prefer the use of a skirt to
a dress, so the man who converts from folly to wisdom tends to prefer the use
of a (one-piece) zippersuit to trousers. She falls from noumenal
objectivity to phenomenal objectivity, while he rises from phenomenal
subjectivity to noumenal subjectivity.
145. It is
therefore unlikely that the wise man would be partial to trousers and/or jeans
at the expense of zippersuits, since trousers tend to
reflect the molecular relativity of masculinity, whereas zippersuits
more readily connote with the elemental absolutism of divinity.
146. When
evil and good enter into religion, it is on the basis of quasi-idealistic
materialism, or fundamentalism, and quasi-idealistic realism, or humanism. The former's
approach to essence is via the elemental wavicle
photon/photino of hotness, while the latter's
approach to essence is via the elemental wavicle
electron/electrino of coldness. The one is a fourth- and the other a
third-rate approach to essence.
147. Conversely,
on the male side of the gender divide folly and wisdom enter into religion on
the basis of quasi-idealistic naturalism, or nonconformism,
and idealistic idealism, or transcendentalism.
The former's approach to essence is via the
elemental wavicle neutron/neutrino of heaviness,
while the latter's approach to essence is via the elemental wavicle
proton/protino of lightness. The one is a second- and the other a
first-rate approach to essence, commensurate, as I have contended, with
religion per se.
148. The
'fool' is one who, being specifically masculine, allows water and/or fire to
rain down on him rather than 'turn his back' on it and achieve liberation
through the air. He is bogged down in
vegetation and consequently acquiescent in the female objectivity of evil and
good. As a man, he is not, of course,
intrinsically biased towards evil and good himself, but is only relatively
beyond them in relation to his folly, not absolutely beyond them in relation to
wisdom.
149. One
becomes wise not because of evil and good, but in spite of evil and good, since
the female aspect of things in noumenal and
phenomenal forms of objectivity does not directly encourage a man to become
wise but, rather, profits from his folly, which is to say, his ongoing
acquiescence in evil and good, diabolic and feminine, crime and punishment,
etc., etc.
150. The
wise man has turned away from folly, the folly of sin and its acquiescence, by
association, in crime and punishment, in order to achieve grace. He was once a fool who became disillusioned
with his folly and, following Christ's example, turned away from sin. He is not a family man but, rather, closer to
one who has turned away from woman in order to achieve, via the Cross/Supercross, an accommodation with God. The truly wise man, a superman, is beyond the
flesh, though not only with regard to the physical body but also with regard to
the brain, since 'the word' is the mode of folly which corresponds to the understanding,
to intellectual sin in nonconformist 'rebirth', and is thus a shortfall from
that 'peace' which comes through the spirit when once one acquiesces in the
lungs and gives oneself up to the breath, achieving, via the 'ultimate Father',
the 'ultimate Holy Spirit'.
151. The
danger with and limitation of 'the Cross' as a symbol of fleshy denial ... is
that one may come to identify both the heart and the lungs with the (crucified)
body, rather than limit the latter to the flesh. In fact, one may even come to exaggerate the
importance of the brain in relation to the physical body, deeming it to be
apart from the flesh. Then follows the
spiritual error of taking 'the word' too seriously in relation to religion,
with consequences all-too-Christian in a literally nonconformist way.
152. No,
the heart is no-less fundamentally anterior to the physical body than the lungs
are transcendentally posterior to it, both alike appertaining to the noumenal planes of Time and Space in their diametrically
antithetical ways, the one as inner personal Devil and the other as inner
personal God. Obviously it is the lungs
rather than the heart which matters from a Superchristian,
or transcendentalist, standpoint, and so it is to the lungs that one must rise
if one is to achieve salvation from the world of fleshy relativity, including
that of the brain. Only those who have a
supermasculine capacity to be Superchristian
can expect to achieve this, and theirs is effectively the way of the Supercross.
153. Whereas
the Cross merely leads a man to realize his phenomenal self (brain) in relation
to 'the word', the Supercross will lead the superman
to realize his noumenal self (lungs) in relation to
the spirit, thus bringing him to God.
154. That
which is attuned to 'the word' is mind and phenomenal; that, by contrast, which
is attuned to the breath is spirit and noumenal. The spirit stands to the mind as superego to
ego, and in realization of the significance of the breath it passes beyond self
to identification with the universal spirit ... of the air. The mind, affiliated to the intellect, can
only become conscious; the spirit, attuned to the breath, becomes superconscious, and thus One with the Holy Spirit of
Heaven. The mind, achieving
consciousness through realization of 'the word', can only become One with the Holy
Mind of (the) Earth. The Superchristian superman is a 'Son of God' who rides the
lungs to the essence of the breath. The
Christian man, by contrast, is a 'Son of Man' who rides the brain to the
essence of 'the word'. The former
achieves lightness, the latter heaviness.
Spiritual joy as opposed to intellectual pleasure. Transcendentalist grace as against
nonconformist sin. Wisdom rather than
folly.
155. The
cruelty of evil, which is crime, stands apart from the justness of goodness,
which is punishment, pretty much as diabolic from feminine, the Devil from
woman, fire from water.
156. Fundamentally,
goodness is no more than an adroitness or appropriateness (cleverness,
smartness, etc.) with regard to dealing with evil, a turning of the hose, so to
speak, upon the fiery evil which threatens to barbarously sweep all before it
in its criminal preoccupation with cruelty.
The 'good' person, specifically when feminine, justly opposes crime with
punishment, thereby protecting civilization from the ravages of barbarism.
157. A
society that rejects the punishment of criminal behaviour is neither good nor
civilized, but may well be one that, if formerly civilized, has 'gone to the
dogs' of Hell, the Devil, barbarism, etc.
It is giving a free hand to the criminal.
158. The
stupidity of folly, which is sin, stands apart from the kindness of wisdom,
which is grace, pretty much as masculine from divine, man from God, vegetation
from air.
159. Wisdom
is really a kindness with regard to folly, a forgiveness of folly and its
preoccupation, through moral stupidity, with sin. The wise person, especially when supermasculine, seeks to redeem sin through grace, thereby
advancing culture at the expense of nature.
160. A
society that rejects the redemption of sinful behaviour is neither wise nor
cultural, but may well be one that, if formerly cultural, has 'gone to the
dogs' of the Earth, man, nature, etc. It
is giving free rein to the sinner.
161. Traditionally,
the sincere confession of sins has led, in all genuinely Christian societies,
to absolution and the redemptive wisdom of grace. The sinner has acknowledged his folly and
sought to atone for it through confession.
But he has returned, more often than not, to his folly and a renewed
commitment to sin. He has been adjudged
man, and man, being masculine, is prone to sin.
Such is the Christian norm, which, centred in masculine nonconformism, has its fulcrum, so to speak, in the
phenomenal realm of vegetation, commensurate with Mass-Volume, and not in the noumenal realm of air, commensurate with Time-Space. Hence sin has tended to overshadow grace, and
grace itself has not been achieved on anything like genuine terms, with
reference to sustained high-level meditation, but largely in relation to
absolution for sinful contrition. In
short, an intellectual grace, commensurate with the verbal forgiveness of sins
by priests, has tended to prevail, and such a cerebral grace, identifiable, in
Catholic terms, with the Holy Ghost, will easily succumb to the folly of
renewed sin in fleshy stupidity. Lacking
genuine spiritual authenticity the received grace of the Catholic penitent is
ever vulnerable to sinful folly, and folly it is, at the end of the day, that
tends to prevail. Hence man remains
bogged down in sinful habits even as he seeks their forgiveness through
confession. The masculine predominates
over the divine (supermasculine), and the stupidity
of folly continues to characterize the average Christian man's relationship to
religion. Folly and goodness, sin and
punishment, stupidity and adroitness, masculine and feminine, join hands to
perpetuate the World, an amoral context of compromise between fleshy Earth and watery
Purgatory. Such are the limitations of
Christianity!
162. The Superchristian disposition to which, as a self-confessed
Social Transcendentalist, I subscribe, would not encourage such a mass-volume
perspective on man as Christianity has tended to do in its phenomenal
limitations, but would be determined, instead, to up-the-stakes, as it were,
from sin to grace by actually having an authentic commitment to grace in place
through meditation, thereby transcending the cerebral limitations which have
characterized the Christian commitment to grace through verbal absolution. Even the masculine level of Superchristianity in the second tier of my projected
triadic Beyond would be less sinful to the extent that its devotees would be
encouraged, as nonconformists, to participate in synthetic contemplation of the
truth through enhanced self-knowledge, passing from the Christian 'word' of New
Testament tradition to the Superchristian 'word' of,
presumably, disc presentation of my work via computers. The 'sinfulness' of such middle-level Superchristians would be much more informed by grace than
would otherwise have been possible, and the emphasis on sin which coloured
Christian thinking would no longer apply.
Besides, a post-worldly set-up like the triadic Beyond, commensurate
with 'Kingdom Come', would not be subject to the same amoral criteria as
applied to the World, where heterosexual compromise between the masculine and
feminine aspects of life was ever the mean.
On the contrary, the bottom two tiers of this triadic arrangement would
reflect, in their different ways, the salvation of men and women from the World
... of, amongst other things, heterosexual relationships ... to the Otherworld
... of post-heterosexuality, whether in terms of a bias for lesbianism below or
for homosexuality above, since once Purgatory and the Earth (in the religious
sense we are here adumbrating) are torn asunder, the World ceases to
meaningfully exist and the post-worldly structures of 'Kingdom Come' take its
place. This is already effectively the
case where lesbians and homosexuals are concerned, since they operate, to all
intents and purposes, on a post-worldly basis which intimates of 'Kingdom
Come'. Little wonder that they find
scant encouragement or understanding in the Church, rooted, as it is, in the
'increase-and-multiply' ethic of the paganistic Old
Testament!
163. Concerning
lesbians and homosexuals, I am of the opinion, after due philosophical
deliberation, that they are the sort of people who would feel more at ease
within 'Kingdom Come' than they do in the World (amoral society as presently
constituted), and that their place would accordingly be, as already suggested,
in the bottom two tiers of the triadic Beyond, lesbians, by and large, in the
humanist tier and homosexuals in the nonconformist one. Thus I regard lesbians and homosexuals
strictly within terms of Mass and Volume, which confirms a phenomenal bias
towards bodily sex. Sex is,
fundamentally, a physical and therefore effectively lower-class phenomenon, as
germane not to Limbo (Hell and Heaven) but to the World (Purgatory and the
Earth). Thus even post-worldly sex, as
we may call lesbianism and homosexuality, is of a phenomenal status that could
only be relative to Volume and Mass.
There could be no question of active lesbians or homosexuals finding a
place for themselves in the third and top tier of my triadic Beyond, since
where Space is concerned one is above the phenomenal planes of Volume and Mass,
and thus above any possibility of physical sexual relations with other people. One would be expected, as a superman, to be
celibate, in keeping with the commitment of third-tier people to authentic
grace, although, in practice, this celibacy need not exclude occasional
recourse, by supermen, to the use of plastic inflatables,
or so-called 'sex dolls', whose airy constitution would be eminently compatible
with transcendentalism. Even the
homosexual or lesbian use of plastic inflatables
would not be incompatible with this third tier, albeit more in connection with
persons who were affiliated to the quasi-nonconformist and quasi-humanist
subdivisions thereof than for those more genuinely supermasculine
individuals in its per se subdivision.
164. However,
all this is of course relative to the individual's background or private life,
not to the context of meditative praxis as such. And the same of course applies to homosexuals
and lesbians down below, in the nonconformist and humanist tiers of our triadic
Beyond, whose various commitments to religious praxis would be conducted
independently of their sexual background or predilections. Gender separation is, in any case, of the
essence of 'Kingdom Come', and such an arrangement is simply more reflective of
post-worldly sexual relationships than of anything overly heterosexual, and
hence worldly. Heterosexuals would not,
of course, be excluded from the triadic Beyond, but they would probably find it
harder to live with than their lesbian or homosexual counterparts. Eventually, it is to be expected that
heterosexuality will die out, as artificial reproductive methods gradually
supersede natural reproduction, thereby enabling more and more people to become
ever-more post-worldly, and hence culturally integrated into 'Kingdom
Come'. You cannot indefinitely sustain
an amoral sexuality germane to the World in a society which is no longer of the
World but decidedly Oherworldly in its religious
aspirations. Heterosexuality in such a
society would be anachronistically at loggerheads with the praxis of Social
Transcendentalism.
165. When
one considers gender in relation to evil and good on the one hand, and in
relation to folly and wisdom on the other, it becomes obvious that the female
character of the former pair and the male character of the latter pair means
that any society in which evil and good tend to predominate over folly and
wisdom, even, in extreme cases, to the effective exclusion of the latter pair,
will be so female-dominated as to have effectively bent or twisted males, in
quasi-feminine and quasi-diabolic fashion, away from what is properly male towards
an accommodation with evil and good, whereas that society, by contrast, in
which folly and wisdom tend to preponderate ... will be so male-dominated or,
rather, biased ... as to have effectively bent females, in quasi-masculine and
quasi-divine fashion, away from what is properly female towards an
accommodation with folly and wisdom.
Hence the concept of 'bentness' cannot be
divorced from the extents to which gender is expected or made to compromise
with that which is more germane to the opposite sex than to the sex to which
one properly belongs. The 'bent male' is
effectively a female in his commitment to evil and/or good, while the 'bent
female' is effectively a male in her commitment to folly and/or wisdom. At least this is so to all intents and
purposes, even if, in reality, gender retains a certain ineluctable fixity or
immutability which remains 'true' to itself even as it is superficially, in
social terms, acquiescing in its opposite, with whatever detrimental
consequences. For, believe it or not,
there are detrimental consequences from being at
cross-purposes with one's gender, not least with regard to diminished
self-respect, tension, nervousness, aggravation, ambivalence, etc. In this respect, English males are usually at
a disadvantage to their Irish counterparts, since 'bentness'
is more characteristic of males in England and of females in Ireland, and one
need only listen to the voices of Englishmen to realize how pressurized English
males often are to conform to female-dominated criteria and acquiesce in evil
and good at the expense of folly and wisdom.
This, at any rate, is more so of English 'gentlemen' than of their
proletarian counterparts, many of whom would be more willing to identify with
folly ... in arguably Irish proletarian fashion.
166. If a
man is 'bent' from being too given to evil and good, crime and punishment, devility and femininity, at the expense of folly and
wisdom, then, by a converse token, a woman is 'bent' from being too given to
folly and wisdom, sin and grace, masculinity and divinity, at the expense of
evil and good. A society or country like
Britain in which, in due Heathen fashion, evil and good take precedence over
folly and wisdom ... will consequently have a large number of 'bent males' and
not a few domineering females. In fact,
the degree to which men are held in contempt by women in England ... would be
inconceivable on any but a Heathen basis, wherein the female elements in life
are granted considerable freedom to 'rule the roost' and dominate things male, constraining the
latter to a merely masculine acquiescence in their objective will. By contrast, a country like Eire in which,
traditionally, folly and wisdom take precedence over evil and good, will have a
large number of 'bent females' and not a few liberated (from the World) males
(including priests). In fact, the degree
to which women are if not held in contempt, then treated with moral caution and
suspicion in Eire ... would be inconceivable on any but a Christian basis,
wherein the male elements in life are given ecclesiastical encouragement to
develop at the expense of things female, constraining the latter to a merely
feminine acquiescence in their subjective will.
Hence whereas, in England, women are free to cultivate the diabolic
and/or feminine in Superheathen/Heathen terms, in
Eire, by contrast, they have traditionally been expected to defer to Christian
Otherworldliness and remain phenomenally subordinate to phenomenal and noumenal or, at any rate, quasi-noumenal
(given the absence of authentic grace) manifestations of masculine and divine
subjectivity, slotting in below men in suitably feminine terms. Without a shadow of a doubt, the latter
arrangement, although characterized by Christian limitations, is wiser and
therefore better for men. No man in his
right mind would sincerely wish to be dominated by women!
167. So we
may contrast, broadly and in general terms, the female-based structures that
tend to focus on evil and good with the male-centred structures that tend, by
contrast, to focus on folly and wisdom, deeming sin and grace to be of more
relevance (to males) than crime and punishment.
If the female-based structures tend to result, in due primary fashion,
in a bias towards autocracy and democracy, fire and water, then the male-centred
structures tend to result, in due secondary fashion, in a bias towards
bureaucracy and theocracy, vegetation and air.
The one will have a parliamentary democracy with a constitutional
monarchy behind it, an evil accountable to the general good, whereas the other
will have a republican democracy with an infallible papacy behind or, rather,
beyond it. (Though, in point of fact, the Church is torn between alpha and
omega, theological mysticism and ideological gnosticism,
the Behind and the Beyond, rather like the Bible itself, divisible into two
often conflicting testaments, and thus the Church doesn't extend as far beyond
secular power as would be the case were there no adherence to cosmic-based
divinity in the guise of Jehovah, and more incentive, instead, for the
cultivation of authentic grace - something that can only happen in relation to
'Kingdom Come' and, consequently, following a democratically-engineered
transcendence of both Church and State by and through the Centre, as identified
by me with the context of religious sovereignty and the rights of the People to
civil, natural, and cultural modes of religious observance in a three-tier
structure, as already discussed.)
168. Be
that as it may, the distinction between these two types of society, broadly
identifiable with Britain and Eire, is one of immense significance in
understanding history and the struggles which have characterized the
relationship of the two peoples, more accurately described in terms of an
Anglo-Gaelic struggle between female and male structures, the former Heathen,
the latter Christian. Hopefully, the
Gael will, one day, be liberated from the dominion of Heathen criteria and be
enabled, under Messianic guidance, to elect for a Superchristian
deliverance from the World, passing beyond evil (including the cosmic-based
evil of Creator worship) to a structure in which folly and wisdom can rise
above goodness in response to the possibility of authentic grace. For although one cannot completely isolate
folly and wisdom from evil and good, or vice versa, one can certainly
re-arrange the ratio of the one to the other and ensure that evil is excluded
from any active participation in religious praxis, thereby effectively ceasing
to apply. The emphasis in 'Kingdom Come'
would be upon grace, and thus sin and punishment would be less prevalent than
they are in societies where, by contrast, either punishment prevails at the
expense of crime or sin at the expense of grace. When there is little or no crime to punish,
then goodness, suitably transmuted, will be able to take a subordinate place
beneath folly and wisdom, civility slotting in under nature and culture in the
triadic Beyond.
169. If it
is just to punish the cruelty of crime, then it is kind to forgive the
stupidity of sin. The 'good woman' can
therefore be contrasted with the 'wise man', as one who is just rather than
kind.
170. Absolutely
antithetical to the kindness of the 'wise man' is the cruelty of the 'evil
woman', while relatively antithetical to the stupidity of the 'foolish man' is
the justness of the 'good woman'.
171. Because
both evil and goodness are objective attributes, they are alike immoral, the
former absolutely so ... in relation to the noumenal
axis of Space-Time, the latter relatively so ... in relation to the phenomenal
axis of Volume-Mass. Since this is a
distinction between devility and femininity, we may
categorize evil in terms of vicious immorality, but goodness in terms of
virtuous immorality, since the latter appertains to the redeemed female whose
will is to punish cruelty. Goodness is
not therefore commensurate with morality, but only with the adroit directing of
immorality towards a punishing end. The
'good woman' is virtuously immoral (just).
172. Conversely,
because both folly and wisdom are subjective attributes, they are alike moral,
the former relatively so ... in relation to the phenomenal axis of Mass-Volume,
the latter absolutely so ... in relation to the noumenal
axis of Time-Space. Since this is a distinction
between masculinity and divinity, we may categorize folly in terms of vicious
morality and wisdom in terms of virtuous morality, since the latter appertains
to the redeemed male whose will is to avoid sin by cultivating authentic grace. Yet the sinner, or stupid male, is not
immoral on account of his fleshy folly but simply viciously moral, his
subjectivity being rather more phenomenal than noumenal.
173. Consequently
we may contrast the fall from vicious immorality to virtuous immorality, evil
to goodness in females, with the rise from vicious morality to virtuous
morality, folly to wisdom in males.
Crime is viciously immoral (noumenally
objective) and punishment ... virtuously immoral (phenomenally objective),
whereas sin is viciously moral (phenomenally subjective) and grace ...
virtuously moral (noumenally subjective). Cruelty devolves to justness on the female
side of the gender divide, and stupidity evolves to kindness on the male side
of the gender divide. There is nought
crueller than the Devil or kinder than God, the space-time and time-space
extremes of noumenal experience.
174. To
contrast the Devil's fear of punishment (from woman) with man's hope of
forgiveness (from God).
175. To
contrast woman's anger at cruelty (by the Devil) with God's sorrow at stupidity
(by man).
176. Man's
stupidity stands at a vicious disadvantage to woman's adroitness (in justly
combating evil) in the World, since a superficial or matter-of-fact appraisal
of the two attributes would suggest that it is better to be adroit than
stupid. And, for this reason, men are
usually annexed to the dominion of justness in its struggle with cruelty. But the sinful stupidity of men is still moral
compared or, rather, contrasted with the immorality of the punishing adroitness
of women, and on that account it can be redeemed through grace and elevated,
temporarily or otherwise, to the wisdom of virtuous morality, wherein one is
saved from Heathen enslavement through female bewitchment. However, only authentic grace can ultimately
free males from the threat posed to stupidity by feminine guile, since by
itself verbal absolution is insufficient to prevent them from sliding back into
stupidity and succumbing, willy-nilly, to the dominance of justice. This is why the Church, far from saving men
from the World, has been obliged to defer to it in defence of family values and
other such patently Heathen norms.
177. The
stupidity of sinful folly is, in blunt elemental terms, to opt for the flesh,
in vegetative masculine will, and subsequently find that one is under assault
from water and fire to a degree which constrains one's masculine integrity to
female domination, effectively excluding the possibility of airy grace. Such a folly, whilst arguably tolerable at
first, becomes increasingly onerous the more family growth there is, since
vegetation, viz. sex, shrinks under pressure of female commitment to water and
fire, viz. pregnancy and children.
178. Even
though the 'good woman' is esteemed above the 'evil woman', the former being
objectively phenomenal in Volume-Mass and the latter objectively noumenal in Space-Time, it is logical to consider the one a
second- and the other a first-rate female, since women are rooted in the devility of Space-Time.
179. Conversely,
because the 'wise man' is esteemed above the 'foolish man', the former being
subjectively noumenal in Time-Space and the latter
subjectively phenomenal in Mass-Volume, it is logical to consider the one a
first- and the other a second-rate male, since men are centred in the divinity
of Time-Space.
180. Men
who, because they become 'bent', can be effectively identified with goodness
and/or evil, are respectively third- and fourth-rate males, whose commitments
to quasi-feminine and quasi-diabolic norms preclude them from being
recognizably Christian.
181. Women
who, because they become 'bent', can be effectively identified with folly
and/or wisdom, are respectively third- and fourth-rate females, whose
commitments to quasi-masculine and quasi-divine norms preclude them from being
recognizably Heathen.
182. Thus
it can be seen that first- and fourth-rate females stand as far apart as is
commensurate with diabolic and divine or, at any rate, quasi-divine antitheses,
while first- and fourth-rate males likewise stand as far apart as is
commensurate with divine and diabolic or, rather, quasi-diabolic antitheses.
183. In
England, one would not speak of political autocrats and democrats in terms of
the Evil and the Good but, rather, in terms of the Great and the Good, the
former likely to include peers and royals as against, in the latter instance,
elected representatives of the People.
184. In
Ireland, one would not speak of religious bureaucrats and theocrats in terms of
the Foolish and the Wise but, rather, in terms of the Faithful and the Wise or,
at any rate, the Cloth, the former likely to include the vast majority of
sinful church-goers and the latter their ministering clergy.
185. The
Great in Britain are no more truly evil in relation to unbridled autocracy than
the Cloth in Ireland are truly wise in relation to unbridled theocracy or,
rather, theosophy. Autocracy is
constitutionally held in check by parliament in the one case, while the Vatican
holds religion back from the possibility of theosophy in the other case,
constraining grace to the verbal absolution of 'the word' in due phenomenal
terms. The former is an exercise of
political good upon evil, whereas the latter, paradoxically, transpires to
being a manifestation of religious evil which has the effect of thwarting the
development of wisdom to a point of authentic grace (through meditation).
186. The
Church, despite its professed commitment to wisdom, remains rooted in religious
evil, the evil of cosmic Godhead and the subservience, in consequence, of its
flock, the Faithful, to Old-Testament notions of divinity, the very thing which
precludes true spirituality in meditative independence of the Cosmos. People trailing cassocks, those dress-like
modes of attire with a superfeminine basis, under pedimental roofs are not going to encourage a break with
cosmic Godhead when their power and privilege rests, through the Old Testament,
upon uncritical adherence to mystical theocracy. For them and the pope in particular, gnostical theosophy is simply 'beyond the pale', an
'atheistic' rejection, through meditative self-will, of 'the Creator' and other
such primitive notions. Which is why,
ultimately, the People must be given the opportunity to decide for themselves
whether they want to remain enslaved to such a fundamentalist conservatism or
break free of it, under Messianic guidance, in due process of judgemental
deliverance, electing for religious sovereignty and the right, in consequence,
to spiritual self-determination in the triadic Beyond of 'Kingdom Come'.
187. Social
Transcendentalism is the most ideologically evolved form of religion there has
ever been or is ever likely to be, the ideological culmination of a struggle to
free mankind from mystical theocracy ... that they may be introduced to gnostical theosophy and pass from alpha to omega, the
cosmic to the universal, the First Cause to the Last Effect. Thus Social Transcendentalism takes-up from
where the New Testament leaves off, and carries things from the Cross to the Supercross, from Christianity to Superchristianity,
the First Coming to the Second Coming.
There is, in me, a sort of combination of Marxian and Nietzschean ideas which are reconciled through synthetic
transmutation to the point of Social Transcendentalism. This ideology is neither communist nor
fascist but centrist, inextricably connected with ‘the Centre’ conceived as the
context of a religiously sovereign People, and what it offers is salvation from
the World and the prospect, in consequence, of millennial fulfilment in a
triadic Beyond. The theology of
theocracy has been replaced by the ideology of theosophy, which enjoins men, in
due transcendentalist fashion, to aspire towards, and in some cases literally
achieve, authentic grace, leaving the 'understanding' of 'the word' for the
'peace' that is its spiritual fulfilment.
I do not have an interest in theorizing about 'the Creator' or other
such primitive and fundamentally evil concepts of divinity. I am solely interested in the liberation of
mankind from the last vestiges of Creator-worship and in encouraging them to
give or take or be their respective selves, whichever self (or antiself in the case of women) happens to be most relevant
to the individual personally. Neither am
I omega-pointing everybody into ultimate divinity. I am allowing for feminine and masculine
shortfalls, in massed mass and voluminous volume, from the supermasculinity
of spaced space. But I am expecting
those shortfalls to be conditioned by ultimate divinity, and thus to reflect
something of the authentic grace that would be the superman's due. I am speaking, in due ideological fashion, of
the triadic Beyond, not of three Beyonds. And for this and other reasons I believe I am
the Messianic teacher who, having seen through the Church on effectively
Second-Coming terms, desires to establish the Centre in its place, the Superchristian context of religious sovereignty that would
allow, with its full-flowering, for the cultivation, through transcendental
meditation, of authentic grace, the joyful wisdom of the ultimate dance in
which the spirit and the universal spirit, the superconscious
and the breath of airy lightness, become one in the sublime glory of ultimate
Heaven.
188. To
contrast the free will of noumenal/phenomenal
objectivity with the natural determinism of phenomenal/noumenal
subjectivity, thereby distinguishing that which is female in Space-Time
(diabolic) and Volume-Mass (feminine) from that which is male in Mass-Volume
(masculine) and Time-Space (divine).
189. Free
will proceeds, in due objective fashion, from the diabolic and feminine aspects
of life in crime and punishment, whereas natural determinism adheres, in due
subjective fashion, to the masculine and divine aspects of life in sin and
grace.
190. There
is about free will a suggestion of fiery and/or watery elementalism,
which contrasts with the natural determinism of vegetative and/or airy elementalism - the former options respectively
super-unnatural and unnatural, but the latter options respectively natural and
supernatural.
191. Strictly
speaking, the exponent of free will, whether literally female or effectively so
in some quasi-feminine and/or quasi-diabolic 'bovaryization'
of maleness, is either a materialist or a realist, for whom evil and good are
the main reference-points in his or, rather, her relationship to life.
192. Likewise,
the adherent of natural determinism, whether literally male or effectively so
in some quasi-masculine and/or quasi-divine 'bovaryization'
of femaleness, is either a naturalist or an idealist, for whom folly and wisdom
are the main reference-points in his relationship to life.
193. Thus
it can be said, without equivocation, that females are more generally and even
genuinely partial to free will and males, by contrast, to natural determinism,
since the one is either Superheathen (if evil) or
Heathen (if good), whereas the other is either Christian (if foolish) or Superchristian (if wise).
194. Either
one is viciously or virtuously immoral, depending on the type of free will, but
immoral one remains whether in evil or goodness, crime or punishment, cruelty
or justness.
195. Either
one is viciously or virtuously moral, depending on the type of natural
determinism, but moral one remains whether in folly or wisdom, sin or grace,
stupidity or kindness.
196. Free
will can only be reconciled with natural determinism if it is limited to the
feminine context of goodness and obliged to take a subordinate position beneath
both the folly of natural determinism (sin) and the wisdom of supernatural
determinism (grace), thereby being confined to the humanist realm of massed
mass.
197. You
cannot reconcile the Devil to God, noumenal
objectivity to noumenal subjectivity, evil to
wisdom. The superfeminine
must be excluded from any context, society, country in which the supermasculine becomes paramount.
198. One
of the chief errors of Christianity has been to equate sin with evil and grace
with goodness, when, in point of fact, neither evil nor goodness have any
authentic relationship to religion. Hell
and thus, by implication, the Devil has been associated with the 'down below',
while Heaven and thus, by implication, God's association has been with the 'up
above', so that a false antithesis between evil and good was inferred which had
the well-nigh criminal effect of demeaning and denigrating the Earth, the
masculine, the vegetative, etc., while that which was genuinely evil tended to
be either overlooked or, worse still, conveniently subsumed within the general
scope of cosmic Godhead where, not altogether surprisingly, it was associated
with divinity, and hence moral goodness!
As I hope to have demonstrated, however, the 'down below' of the Earth,
man, nature, etc., is anything but evil, while the 'up above' of Heaven, God, supernature, etc., is anything but good. These contexts, conforming to economic and
religious per se manifestations
of morality respectively, are germane to folly and wisdom, and thus have
reference solely to man and God, not to the Devil and God.
199. Thus
it is as illogical and criminally irresponsible to equate sin with evil as to
equate grace with goodness, bearing in mind their association, in lower and
higher modes of morality, with folly and wisdom. The Devil presides not over sin but over
crime, not over folly but over evil, and evil has as much to do with the Earth
as folly with Hell! Conforming, by
contrast, to scientific and political per se manifestations of immorality respectively, evil and
goodness have reference solely to the Devil and woman, to Hell and Purgatory,
to crime and punishment, and it is therefore manifestly subversive of the
Church to have allowed these female terms to invade religion, and to have done
so, moreover, on the basis of undermining and discrediting the phenomenally
subjective realm of natural determinism from a base so obviously rooted, in due
theological fashion, in free will.
200. Conceived
in terms of free will, freedom is a threat to the binding to self of natural
determinism, since the more emphasis there is on free will in any given
society, the less respect there can be for natural determinism, and thus for
that subjective adherence to self which is ever characteristic of
morality. Hence societies rooted in evil
and good, crime and punishment, will have a preference for free will at the
expense of natural determinism, esteeming freedom (in vicious and virtuous
immorality) above binding (to vicious and virtuous morality).
201. A
'free society' will accordingly be one in which the Superheathen/Heathen
norms of female-based criteria take precedence over and even seek, where
possible, to exclude those male-centred criteria commensurate with Christian/Superchristian binding.
Such a society can only be ranged against the natural determinism of
sinful and/or graceful bindings to self which typify the moral alternative to
free will, and hence to freedom in general.
Traditionally, free societies have tended to oppress and discriminate
against bound ones, seeking their subversion and/or destruction.
202. The
struggle of bound societies, peoples, etc., against the dominance of peoples
rooted in free will is designed to liberate the former from the immoral
clutches of the latter and enable them, once liberated, to get on with their
bound commitments without outside interference or sanction. Liberation is not commensurate with freedom
... in the specifically immoral sense to which that term properly applies but,
on the contrary, with the deliverance of bound peoples from the dominance of
freedom as understood by the exercise of free will against them by an alien
people, power, or whatever. The
liberation struggle has only one end in mind, and that is to return the people
concerned to binding in natural determinism.
Freedom for them is the enemy, because it is what led to their
enslavement at the hands of the Free, and such enslavement can only be to the
detriment of natural determinism, whose will to binding, whether in phenomenal
or noumenal terms, ever typifies the subjective
alternative to female-based criteria of objective interference.
203. Granted
that liberation of enslaved peoples is motivated by respect for and adherence
to binding, one must distinguish, further, between liberation from evil and/or
good on the one hand, and deliverance from folly on the other, since although
the two are not in theory incompatible, we have to allow for such a distinction
if only to separate, in our minds, the extents to which morality can be
conditioned by either vicious or virtuous considerations, the former
affiliated, in due earthly fashion, to the folly of sin or, at any rate, to
fleshy self-indulgence, and the latter affiliated, in due heavenly fashion, to
the wisdom of grace; though, in point of fact, the sort of grace pedalled by
the Catholic Church is, as we have argued, less than authentic ... in view of
its verbal nature and, therefore, we cannot categorically maintain that
Catholic deliverance from folly is anything but provisional and temporary,
serving rather to perpetuate the stupidity of sin than to transcend it from the
standpoint of breath-centred meditation.
Nevertheless, even if pseudo-grace has tended to characterize the
'wisdom' of Catholic deliverance from sin, a distinction has still existed
between outright folly and what may be called quasi-wisdom in relation to
different kinds of bound people, the former arguably Pagan and the latter
Christian, with contrasting moral perspectives in consequence. Obviously, those who achieve liberation from
the dominance of evil and/or good on the basis of Pagan morality are content to
live with what Christians would call sin, and not seek deliverance from it in
the form of a confessorial contrition whose
expectation is graceful forgiveness through verbal absolution. What Christians identify with salvation does
not consciously enter into account where the Pagan Liberated are
concerned. Their binding will be only
relatively as opposed to absolutely beyond evil and goodness, since for them
deliverance from the vicious morality of phenomenal self-indulgence is an
irrelevant consideration.
204. Yet,
curiously, the numbers of people or peoples who could be regarded as genuinely
Pagan in their earth-centeredness, these days, is not as great as might at
first be supposed, bearing in mind the extent to which Christian criteria
entered into the imperial equation during the dominance of free will over their
lives, adding a new, if necessarily incomplete, dimension of binding to their
pagan traditions. For free will and
natural determinism have always co-existed, to greater or lesser extents, even
in the West, where the female elements, although traditionally predominant,
have not been able to entirely vanquish the male elements or dominate them to
an extent which made a Christian alternative to Heathen criteria impossible to
sustain. Even today, natural determinism
is alive and well in most Western countries, even if the ratio of freedom to
binding is some of those countries is such as to suggest that natural
determinism still has a long way to go if anything like a male bias is
eventually to emerge, signalling their own liberation from the hegemony of evil
and good, and thus from the Heathen immorality of free will. I refer, in particular, to Britain and,
especially, England.
205. To
descend, in Space-Time, from the strength of love to the love of strength, but
to ascend, in Time-Space, from the truth of joy to the joy of truth.
206. To
descend, in Volume-Mass, from the beauty of pride to the pride of beauty, but
to ascend, in Mass-Volume, from the knowledge (carnally) of pleasure to the
pleasure of knowledge.
207. To descend,
in Space-Time, from the weakness of hatred to the hatred of weakness, but to
ascend, in Time-Space, from the illusion of woe to the woe of illusion.
208. To
descend, in Volume-Mass, from the ugliness of humiliation to the humility of
ugliness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain
of ignorance.
209. Just
as the external and internal alternatives of any given axis of descent or
ascent are divisible into impersonal and personal manifestations, the former
significant of elemental and molecular particles, the latter signifying
molecular and elemental wavicles, so we must
distinguish negative from positive characteristics therein, on the basis of an
impersonal/personal dichotomy having reference to particles and wavicles in primary and secondary modes of elementalism.
210. Hence
to distinguish, in Space-Time, the weakness of hatred from the strength of love
with regard to spatial space, but the hatred of weakness from the love of
strength with regard to repetitive time.
211. Likewise
to distinguish, in Volume-Mass, the ugliness of humiliation from the beauty of
pride with regard to volumetric volume, but the humility of ugliness from the
pride of beauty with regard to massed mass.
212. Similarly
to distinguish, in Mass-Volume, the ignorance of pain from the knowledge of
pleasure with regard to massive mass, but the pain of ignorance from the
pleasure of knowledge with regard to voluminous volume.
213. Finally
to distinguish, in Time-Space, the illusion of woe from the truth of joy with
regard to sequential time, but the woe of illusion from the joy of truth with
regard to spaced space.
214. Since
things proceed from particles to wavicles, primary to
secondary modes in both external and internal, 'once born' and 're-born'
contexts, we have to regard the latter options, corresponding, in each case, to
personal manifestations of their particular subatomic elements, as constituting
a positive alternative to what are patently negative preconditions.
215. Thus
if Space-Time is typified by reference to a conflict of interests between
weakness and strength, hatred and love, then we must distinguish the
impersonal, primary character of the weakness of hatred from the personal,
secondary character of the strength of love in spatial space, while likewise
distinguishing the impersonal, primary character of the hatred of weakness from
the personal, secondary character of the love of strength in repetitive time.
216. Similarly
if Volume-Mass is typified by reference to a conflict of interests between
ugliness and beauty, humility and pride, then we must distinguish the
impersonal, primary character of the ugliness of humiliation from the personal,
secondary character of the beauty of pride in volumetric volume, while likewise
distinguishing the impersonal, primary character of the humility of ugliness
from the personal, secondary character of the pride of beauty in massed mass.
217. Likewise
if Mass-Volume is typified by reference to a conflict of interests between
ignorance and knowledge, pain and pleasure, then we must distinguish the
impersonal, primary character of the ignorance of pain from the personal,
secondary character of the knowledge of pleasure in massive mass, while
likewise distinguishing the impersonal, primary character of the pain of
ignorance from the personal, secondary character of the pleasure of knowledge
in voluminous volume.
218. Finally,
if Time-Space is typified by reference to a conflict of interests between
illusion and truth, woe and joy, then we must distinguish the impersonal,
primary character of the illusion of woe from the personal, secondary character
of the truth of joy in sequential time, while likewise distinguishing the
impersonal, primary character of the woe of illusion from the personal,
secondary character of the joy of truth in spaced space.
219. The
secondary aspect of any given element implies a revolt against the primary
aspect, but it is a revolt that, being positive, has reference to personal
fulfilment, and this whether the axis in which the revolt occurs happens to be
objective or subjective, diabolic and/or feminine (female) or masculine and/or
divine (male).
220. Thus
the strength of love is no less expressive of a rejection of the weakness of
hatred in spatial space, than the love of strength expresses a rejection of the
hatred of weakness in repetitive time.
221. Thus
the beauty of pride is no less expressive of a rejection of the ugliness of
humiliation in volumetric volume, than the pride of beauty expresses a
rejection of the humility of ugliness in massed mass.
222. Thus
the knowledge of pleasure is no less expressive of a rejection of the ignorance
of pain in massive mass, than the pleasure of knowledge expresses a rejection
of the pain of ignorance in voluminous volume.
223. Thus
the truth of joy is no less expressive of a rejection of the illusion of woe in
sequential time, than the joy of truth expresses a rejection of the woe of
illusion in spaced space.
224. Revolt
against hatred drives the metachemical devotee of
materialism to love, no less surely than revolt against humility drives the
chemical devotee of realism to pride.
225. Revolt
against pain drives the physical devotee of naturalism to pleasure, no less surely
than revolt against woe drives the metaphysical devotee of idealism to joy.
226. Actually,
we should distinguish the particle predominance of the external contexts from
the wavicle preponderance of the internal contexts,
since where this differential between elements and elementinos
is concerned, the impersonal and primary character of the former is going to be
more dominant than the impersonal and primary character of the latter, bearing
in mind the larger size of elements vis-à-vis elementinos.
227. The
're-born' contexts of personal and secondary modes will accordingly be less
expressive of a revolt against a negative precondition and correspondingly more
expressive of a positive drive towards some ideal or perfect condition, some
desirable goal, more especially as the secondary modes are associated with
subjective aspirations in masculine and/or divine terms. For this is what ultimately distinguishes the
're-born' from the 'once born', allowing for a more deeply positive approach to
personal fulfilment than could be achieved in relation to a sensual revolt
against some primal negativity. The
relation of sensibility to supremacy, personal-to-impersonal internal elements,
or elementinos, is much more favourable to the
secondary mode (of sensibility) than ever the relationship of sensuality to
primacy in the personal-to-impersonal conflict that rages, externally, within
the elements.
228. When
the negative and positive aspects of an element are germane to an objective
disposition, we are dealing with collectivistic arrangements. When, by contrast, such aspects of an element
are germane to a subjective disposition, we are dealing with individualistic
arrangements.
229. Thus
it should follow that the female axes of Space-Time and Volume-Mass are broadly
collectivistic in their adherence to an objective disposition, whereas the male
axes of Mass-Volume and Time-Space are broadly individualistic in their
adherence to a subjective disposition.
230. We
can therefore compare the metachemical collectivism
of Space-Time with the chemical collectivism of Volume-Mass, the former
objective in noumenal terms, the latter so
phenomenally.
231. Likewise,
we can compare the physical individualism of Mass-Volume with the metaphysical
individualism of Time-Space, the former subjective in phenomenal terms, the
latter so noumenally.
232. Whereas
the metachemical collectivism of Space-Time is rooted
in materialism, the chemical collectivism of Volume-Mass is rooted in realism.
233. Whereas
the physical individualism of Mass-Volume is centred in naturalism, the
metaphysical individualism of Time-Space is centred in idealism.
234. Whereas
materialism corresponds to the formal devility of
elemental particle appearances, realism corresponds to the concrete femininity
of molecular particle quantities.
235. Whereas
naturalism corresponds to the conceptual masculinity of molecular wavicle qualities, idealism corresponds to the abstract
divinity of elemental wavicle essences.
236. It is
because the metachemical and chemical forms of
collectivism are affiliated to particles ... that we can think of them as being
rooted in materialism and realism.
237. It is
because the physical and metaphysical forms of individualism are affiliated to wavicles ... that we can think of them as being centred in
naturalism and idealism.
238. Because
collectivism appertains to the female side of life and individualism to its
male side, we are faced with a gender struggle between that which, being
objective, is rooted in some antiself and that which,
being subjective, is centred in some self, whether phenomenal or noumenal in either case.
239. Just
as collectivism can be noumenal or phenomenal,
diabolic or feminine, so it can be impersonal or personal, negative or
positive, in both external and internal contexts of 'once born' elements and
're-born' elementinos.
240. Just
as individualism can be phenomenal or noumenal,
masculine or divine, so it can be impersonal or personal, negative or positive,
in both external and internal contexts of 'once born' elements and 're-born' elementinos.
241. Thus
the antiselves of noumenal
and phenomenal modes of objectivity can be negative or positive, affiliated
primarily to particles or secondarily to wavicles, in
either external or internal contexts.
242. Thus
the selves of phenomenal and noumenal modes of
subjectivity can be negative or positive, affiliated primarily to particles or
secondarily to wavicles in either external or
internal contexts.
243. Subatomically, antiselves
correspond to photons/photinos in Space-Time and to
electrons/electrinos in Volume-Mass, while selves, by
contrast, correspond to neutrons/neutrinos in Mass-Volume and to protons/protinos in Time-Space.
244. Although
I have tended to identify Mass-Volume with neutrons/neutrinos throughout this
text, I should also like to allow for the possibility of deuterons/deuterinos in this connection (and this in contrast to my
previous use, in Maximum Omega, of positrons/positrinos
for this context, about which more anon), the reason being that I like to
differentiate more clinically between the sort of masculine male who heathenistically acquiesces in female domination, and the
sort, arguably far fewer in number, who are capable of a more genuinely
nonconformist resolve to transcend or, at any rate, avoid compromising with
women in sexual and/or social terms, thus effectively setting themselves
phenomenally apart from the generality of men through a mode of individualism
that would seem to be less characterized by neutrons and/or neutrinos than by
the neutron/neutrino coupled to proton/protino
compositeness of deuterons and/or deuterinos, which
is to say, less by a neutron/neutrino neutral acquiescence in female dominion
than by a proton/protino-conditioned resolve to
remain independent and subject, in consequence, to the next best thing, barring
conversion, from a proton/protino centring in
idealism, whether externally or internally.
245. The
best and highest men are always consciously committed to individualism, to
remaining subjectively selfish, and thus they contrast with the generality of
men who either acquiesce in female collectivism from a masculine standpoint (in
the neutron/neutrino) or, worse still, have allowed themselves to identify with
collectivism of one sort or another, in consequence of being bent away from
maleness in quasi-feminine or quasi-diabolic terms. If the former are guilty of sin, then the
latter are guilty of either punishment or crime, as the case may be, and have
accordingly ceased to be genuinely masculine (in terms of a qualitative
centring), but become effectively female in the manners described.
246. Whereas
the deuteron/deuterino male is more likely to be
homosexual than celibate, given the fact that he still adheres to a phenomenal
manifestation of subatomic acquiescence, and is consequently sinful (and
foolish) on a higher level than the neutron/neutrino male of heterosexual
disposition, the quasi-feminine and quasi-diabolic males are going to be less
than heterosexual in their 'bovaryized' departures
from masculinity, and correspondingly more disposed, in quantitative and
apparent terms, either to anal intercourse within the heterosexual context or
to masturbation, the former arguably quasi-feminine and the latter
quasi-diabolic, since concretion and form would seem to have replaced content
in their approximations to and accommodations of female norms. Thus far from being foolish in sinful coitus,
the 'bent' males will find themselves exposed to either good (if
quasi-feminine) or evil (if quasi-diabolic) in punishing and criminal forms of
sexuality, the former, as I say, identifiable with anal heterosexuality and the
latter with masturbation, presumably more in connection with some pornographic stimulus
of a photographic order than of anything cinematographic.
247. Concerning
the re-ascription of positrons/positrinos, those
positive electrons/electrinos, from revolutionary
masculine to revolutionary feminine parallels, it seems to me that there is
about this species of subatomicity the basis for a
sexual analogy with lesbianism, since there must be a capacity for sexually
assertive behaviour in women with a positive drive that would be quite lacking
in, if not alien to, their more conventionally feminine counterparts, and which
could also be expected to alienate the generality of men. I might even say that an inclination towards
active heterosexual coitus in women is proto-lesbian, suggestive of a quasi-masculine
bias that would remove the woman concerned from the 'straight' realm of
negative femininity (electrons/electrinos) to the
'bent' realm in question, thus rendering her the sexual antithesis of those
males whose quasi-feminine 'bentness' leads to
anal-biased heterosexuality.
248. Nevertheless,
such proto-lesbian behaviour as would be compatible with the woman on top of
and actively riding her male partner is obviously less radical than outright
lesbianism, wherein the capacity of one or both (feminine) partners to engage
in some form of dildo-enhanced coitus would confirm a positron and/or positrino parallel more latent than potential. And, being genuinely lesbian, it would be as
much beyond notions of female 'bentness' in
quasi-masculine or, for that matter, quasi-divine terms (presumably in relation
to the use of a personal dildo and/or vibrator for self-induced vaginal
stimulation) as homosexuality is if not beyond then certainly distinct from
concepts of male 'bentness' in quasi-feminine and/or
quasi-diabolic terms, as already described.
249. Both
the homosexual and lesbian commitments to sexuality are less 'bent' than more
resolutely masculine and feminine respectively, since, as we have argued, 'bentness', commensurate with gender 'bovaryization',
accrues to those who have effectively crossed over from their own gender to
that of the opposite gender in response to either immoral, if female-dominated,
or moral, if male-liberated, kinds of societal pressures, the one rooted in
free will, the other centred in natural determinism.
250. Thus
I have no hesitation, at last, in ascribing a positron/positrino
parallel to revolutionary women, whose positivity can
co-exist, in independent self-determination, with the deuteron/deuterino positivity of those
revolutionary men whose masculinity, far from acquiescing in the World (of
heterosexual amorality), stands in a sort of Christ-like aloofness from it
which is the next best thing, barring spiritual conversion, to the proton/protino positivity of that
smaller number of higher males whom one would identify with divinity. I refer, in particular, to the supermasculine positivity of
supermen, and thus to protino sensibility in
meditative commitment, as devotees of God, to the joy of truth.
251. In
fact, one should always bear in mind that the internal contexts of the elementinos are never more germane to religion than when
affiliated, through personal 'rebirth', to their wavicle
subdivisions, particularly in connection with elemental wavicle
elementinos, the abstract nature of which is
commensurate with essence, whether in quasi-idealistic guise (as in the cases
of positrinos and deuterinos)
or properly idealistic guise (as in the case of the protino),
and that all particle-based 'rebirths' are comparatively scientific and/or
political, correlating impersonally with supremacy as opposed, in wavicle modes, to correlating personally with
sensibility. Even molecular wavicle elementinos would be
closer, as economic parallels, to religion than their elemental and molecular
particle counterparts, bearing in mind their qualitative nature in what is a
more relative mode of personal sensibility.
And the same of course applies to 'heathenistic'
neutrinos and Superheathen or, rather, Subheathen photinos.
252. When we
endeavour to think of a sartorial parallel to the neutron/neutrino vis-à-vis
deuteron/deuterino modes of masculinity, the former
effectively Heathen through what, in human terms, would be a heterosexual
acquiescence in the World, and the latter of a type of nonconformism
that, certainly in sensibility, would be more genuinely Christian, it seems to
me that the neutral masculinity of neutron/neutrino males will more likely
favour a sports-jacket-and-tie type arrangement in particle-based modes of
neutrality, but a suit-and-tie type arrangement in its wavicle-centred
modes, whether we then distinguish neutron from neutrino parallels, in external
and internal contexts, on the basis of cut or texture and style (presumably in
terms of flared verses straight in the external context and of straight verses
tapering in the internal context, with the further possibility of a heavier
material in the one and a lighter or, at any rate, less heavy material in the
other). Without wishing to become too
technical, it can be assumed, at any rate, that a particle/wavicle
distinction will exist between sports jackets and suits, and that we can then
extrapolate external and internal, 'once born' and 're-born', parallels from
due consideration of the texture and style of such masculine attire.
253. But
such attire is, it seems, of a rather secular nature compared to the sort of
masculine attire with which we would have to associate the deuteron/deuterino male, whose commitment to masculinity is
unequivocally subjective in phenomenal terms, and not subject, in consequence,
to the sort of amoral compromise with feminine objectivity of his neutral
counterpart. I refer, of course, to
zipper-jacket type attire of a sufficiently curvilinear and therefore 'hip'
style to be commensurate with the sort of subjectivity we have in mind, a
subjectivity usually stopping well short of covering the buttocks, and normally
worn in conjunction with jeans and/or joggers of one description or
another. Again, we should distinguish
the external from the internal varieties, the 'once born' from the 're-born',
on the basis of textural and stylistic contrasts in the manner already
described, the latter likely to favour a comparatively centripetal approach to
'rebirth' even when impersonal and personal distinctions between particle-based
and wavicle-centred modes of 'homosexual' attire have
been taken into account.
254. If
the external contexts of sartorial elementalism start
out flared (centrifugal) and become straight as we proceed from impersonal
primal to personal sensual, and the internal sartorial contexts start out
straight and become tapered (centripetal) as we proceed from impersonal supreme
to personal sensible, then what applies to masculine contexts in both
conventional and radical modes must also apply to their feminine counterparts,
where we can distinguish the conventional from the radical on the basis of
skirts vis-à-vis tights or, more comprehensively, of sports jacket-like
separates and suit combinations with regard to conventional females, and jeans
and tights with regard to the unconventional, or radical variety.
255. Thus
just as men are divisible into 'straight' and 'hip' categories in both external
and internal contexts, so women follow a similar pattern of sartorial
distinctiveness, depending whether they are recognizably 'straight' or 'hip',
heterosexual or lesbian, electron/electrino objective
or positron/positrino subjective.
256. Now
just as the masculine external sartorial contexts begin flared and end
straight, evolving from particle-based impersonal to wavicle-centred
personal alternatives, so must the feminine contexts do likewise, progressing
from openly centrifugal attire of an unmatching
contrast to suited combinations in which the skirt and jacket form a stylistic
and textural, not to mention tonal, harmony.
Of course, it is debatable whether the external straightness of wavicle-centred skirts is going to be as straight as the
internal straightness of the sort of particle-based skirts that conform to
impersonal 'rebirth' in electrino negativity, and
thus we may be forgiven for conceiving of the former as having pleats and maybe
even a turned-up visible seam, such as one would equate with its masculine
equivalence with regard to trousers and/or jeans, where the term 'turn-ups'
would be more appropriate.
257. Thus
if the external straightness of skirts is still perceptibly 'outer' in relation
to such stylistic devices as turned-up seams, it is nevertheless more likely to
favour a zip than buttons where reference to its phenomenal standing in wavicle sensuality is concerned, something unlikely to
apply not only to its impersonal pre-condition in the 'once born' realm of
flared skirts, but to its impersonal post-condition, so to speak, in the
're-born' realm of straight skirts, even if a categorical assertion to this
effect would probably be difficult if not impossible to sustain.
258. Be
that as it may, a particle/wavicle distinction can be
inferred on the basis of buttons vis-à-vis zips, and from the internal straight
skirt to the internal tapering skirt, the latter likely to be worn in
conjunction with a matching jacket, is but a comparatively short step within
the electrino options from impersonal supreme to
personal sensible, as from a scientific and/or political parallel to an
economic and/or religious one.
259. Of
course, one could be more comprehensively exacting as to the fourfold
subdivisions of each context, whether external or (as here) internal, but
rather than tire the reader's patience with that, I shall quickly pass to the
radical feminine contexts of positron/positrino
lesbianism, and contrast both the jeans and tights of their impersonal and
personal options with the skirts and suits of conventional females, who are
more likely, being straight, to be heterosexual.
260. Naturally,
it doesn't necessarily follow that all radical females prefer tights to, say,
joggers or even jeans to pants of a trouser-like character, but for ease of
logical consistency it will help if we settle for a convenient generalization
in which jeans and tights become the principal claimants to a particle/wavicle dichotomy in both external and internal contexts,
even if, in practice, pants would probably serve as a useful alternative to
tights in the external context, where straightness rather than tapering is the
most probable design in view of its affiliation to a centrifugal base.
261. Yet
the particle/wavicle dichotomy between unmatching and matching attire would still have to be borne
in mind, as would the likelihood of a button vis-à-vis zip distinction between
the impersonal and the personal in both external and internal contexts. Certainly, we are anticipating the use of
short jackets with or without a zip here, and can expect the internal context
to begin straight in impersonal supremacy and to culminate tapering in personal
sensibility, just as in the conventional feminine context of skirts.
262. However,
unlike her heterosexual counterpart, the liberated female, as we may call the
lesbian radical, is subjectively tapered in her most evolved manifestation, and
thus sexually independent of men. Her
tights do not encourage male attention but exist to remind men of her positive
status in positrino 'rebirth'. She is no less beyond the World than the
radical male of 'bomber-jacket' homosexuality, and both alike are sartorially
nearer, in consequence, to the salvation of 'Kingdom Come' in what I have
elsewhere described as a triadic Beyond.
263. The
criteria I have applied to 'phenomenal' modes of attire with regard, for
instance, to both trousers and skirts, could with equal assurance be applied to
their 'noumenal' counterparts, whose affiliation is
less with Volume and Mass than with Time and Space, whether in space-time
objectivity or in time-space subjectivity, the former descending, in due
materialist fashion, from superfeminine to subfeminine, and the latter ascending, in due idealist
fashion, from submasculine to supermasculine.
264. Hence
we can distinguish just as logically between dresses and gowns with regard to
Space-Time ... as between boilersuits and zippersuits with regard to Time-Space, dresses and boilersuits appertaining to the particle-based
manifestations of each axis, gowns and zippersuits to
their wavicle-centred alternatives, where we would be
conscious of a straight and/or tapering style according to whether our
reference was to the external or to the internal modes of personal allegiance,
the former expressive of sensuality, the latter of sensibility.
265. Whatever
the exact stylistic niceties of each mode of attire in whichever context, we
can be confident that dresses will suggest a particle-based standing compared
to the longer kinds of objectively noumenal attire
known as gowns, while boilersuits will suggest a
like-standing compared to the more comprehensively streamlined kinds of
subjectively noumenal attire known as zippersuits. Hence
there should exist a parallel between dresses and boilersuits
on the one hand, as between gowns and zippersuits on
the other, though the axes to which each mode of attire belongs will indicate
that, being affiliated to materialist and to idealist absolutes respectively,
such parallels are as far apart as the Devil and God or, more to the point,
first-rate female and male alternatives.
Certainly there is nothing mediocre, or second- and third-rate, about noumenal modes of attire, even if their wearers sometimes
fail to conform to first-rate gender extremes.
266. In
general terms, one can be logically assured that the superfeminine
modes of noumenal attire will extend from flared
(centrifugal) dresses to straight gowns in spatial space, while the subfeminine modes that internally supersede them in
repetitive time will extend from straight dresses to tapering gowns.
267. Likewise
one can be logically assured that the submasculine
modes of noumenal attire will extend from flared
(centrifugal) boilersuits to straight zippersuits in sequential time, while the supermasculine modes that internally supersede them in
spaced space will extend from straight boilersuits to
tapering zippersuits.
268. Hence
from a scientific and/or political inception in either case to an economic
and/or religious culmination thereof, the external leading to the internal in
diametrically opposite terms, as we either descend through Space-Time or ascend
through Time-Space, passing from primal and/or sensual to supreme and/or
sensible manifestations of impersonal and personal attire.
269. As we
have seen, particles and wavicles do not necessarily
give us a centrifugal/centripetal distinction, even if the external forms of subatomicity are centrifugal and the internal forms
centripetal. We proceed, as a rule, from
centrifugal to straight in external contexts, and from straight to centripetal
in internal ones, so that only the extreme modes are going to be expressive of
a centrifugal/centripetal antithesis, those appertaining to external particles
in impersonal primacy and to internal wavicles in
personal sensibility.
270. The
external wavicles in personal sensuality and the internal
particles in impersonal supremacy, by contrast, will be comparatively straight,
even if the 'straightness' appertaining to the external contexts owes something
to its centrifugal pre-condition, while the 'straightness' of the internal
contexts owes something to its centripetal post-condition or, if that sounds
too sweepingly teleological, presages the possibility of a centripetal
culmination. Neither of these types of
'straightness' is identical and, for that reason, it is perfectly logical to
differentiate between them on the basis of their differing allegiances or
alignments within external and internal contexts. Certainly it would be difficult if not
impossible to confound the two, particularly in view of their dissimilar
subatomic structures with regard to personal and impersonal manifestations of
sensuality and supremacy. The one will
always have an economic and/or religious correlation and the other, by
contrast, a scientific and/or political one, each of which are flanked by the
centrifugal and centripetal extremes of, in the one case, a primal scientific
and/or political subdivision and, in the other case, a sensible economic and/or
religious subdivision.
271. Now I
believe this distinction between two contrasting types of 'straightness' in
between centrifugal and centripetal extremes will hold whether we are referring
to the objective axes or to their subjective counterparts; that subjectivity
will still be centrifugal to begin with and objectivity centripetal to end
with, even when and if, as seems demonstrably more likely the case, the
subjective axes will always be less extensively centrifugal to begin with than
the objective ones, while the objective axes will always be less intensively
centripetal to end with than the subjective ones, bearing in mind the gender
differential that exists between objectivity and subjectivity, and the
connection of the one with barbed and of the other with curved modes of either
divergence (if external) or convergence (if internal), as the case may be. Things diverge more extensively in objective
terms than ever they do subjectively, while, conversely, things converge more
intensively in subjective terms than ever they do objectively.
272. Nevertheless,
even 'straight' contexts or modes will diverge or converge to some extent,
bearing in mind their association with contrary modes of extreme divergence
(centrifugal) or convergence (centripetal) in pre- and post-conditions of their
respective personal and impersonal integrities, though their disposition towards
either divergence (if outer) or convergence (if inner) will be conditional upon
the gender bias towards objectivity or subjectivity of the axis to which they
pertain. A completely neutral
'straightness' would be hard to imagine in relation to the push and pull of
centrifugal and centripetal extremes which characterize the respective external
and internal contexts. In fact, the
nearest one could come to imagining such a neutral 'straightness' would be in
terms of a simultaneous or oscillatory relationship to both external and
internal contexts at once, now personally sensual, now impersonally supreme,
but never either for very long.
273. The
distinction between external and internal contexts, elements and elementinos, is effectively one between public and private,
the former affiliated to the centrifugal and the latter to the
centripetal. Hence the terms 'public'
and 'private' would not be commensurate with a
distinction between particles and wavicles,
nor with their impersonal and personal correlations in relation to
collectivistic (primal and sensual) or individualistic (supreme and sensible)
categories. On the contrary, 'public'
and 'private' are alike divisible into these categories, since the one is
germane to that which is external and the other to that which is internal. One can have a public individualism no less
than a private collectivism, the former identifiable with a sensual disposition
in wavicle elements and the latter with a supreme
disposition in particle elementinos, as between
personal and impersonal manifestations of 'straightness'.
274. Thus
the public and private domains, being subdivisible
into particle and wavicle modes of primary and
secondary elements/elementinos, are equivalent to
external and to internal contexts, whether with reference to objective or to
subjective axes. They are also, in more
general human terms, equivalent to extroversion and to introversion
respectively, since 'the extrovert' is external and 'the introvert' internal,
the externalization of life being public and its internalization private.
275. Regardless
of whether extroversion is primary or secondary, impersonal or personal, it
will have reference to the centrifugally-oriented realm of the external
contexts, from primal science and/or politics to sensual economics and/or
religion in the public domain.
276. Conversely,
whether introversion is primary or secondary, impersonal or personal, it will
have reference to the centripetally-oriented realm of the internal contexts,
from supreme science and/or politics to sensible economics and/or religion in
the private domain.
277. Although
science and/or politics will always be collectivistic in their particle-based primariness, and economics and/or religion be
individualistic in their wavicle-centred secondariness, the distinction between the public and
private manifestations of each discipline is an important one, since it tells
us whether the discipline in question is externalized or internalized,
characterized by extroversion or by introversion, and likely, in consequence,
to be 'once born' or 're-born', governed by a centrifugal inception or aspirant
towards a centripetal culmination. If
the former, then we are extrapolating from elements; if the latter, then we are
extrapolating from elementinos, and can anticipate
greater refinement, the sort of refinement that, taken to religious extremes,
makes for enhanced sensibility.
278. Religion
in the public domain of centrifugal forces is never more than externally
'straight'. Only in relation to the
centripetal aspirations of the private domain does it effectively taper towards
a curvilinear point, the Omega Point, as it were, of consummate individualism,
and never more so than with regard to the noumenal
subjectivity of true idealism.
279. One has
to distinguish the folly of the Christian Sinful, who acknowledge the
phenomenal self-indulgence of masculine will as 'sin', from the folly of the
non-Christian Heathen, who simply indulge their vegetative appetites without
shame or formalized repentance, and whose folly is all the more stupid in
consequence. If the former are sinners
by dint of their Christian self-acknowledgement of sin, then the latter are
simply worldly philistines whose Heathen ignorance of or indifference to sin
places them in a morally inferior category, a category in which the stupidity
of folly is either taken for granted or not recognized as such by dint of the
absence of sufficient wisdom or, at any rate, a conscious commitment to wisdom.
280. However,
having already drawn attention to the inauthentic nature of Christian grace,
with its verbal shortcomings in relation to meditative praxis, I feel bound to
emphasize that the vegetativeness of Christian sin is
rather less centred in the flesh, with specific reference to the phallus, than
in the brain, given the 're-born' context in which Christianity operates, and
that 'sins of the flesh' are accordingly less Christian than Heathen in their
'once born' nature.
281. Of
course, one can be saved, in Christ, from phallus to brain, rising, in due
masculine fashion, from massive mass to voluminous volume, as, presumably,
where the verbal absolution of sinful confessions is concerned. But, in reality, the brain, being vegetative,
is still a realm of sin, still pertains to phenomenal self-indulgence, and thus
falls short of a true redemption of sin in (authentic) grace, the sort of grace
that can only be achieved, in relation to the 're-born' sin of the brain,
through the lungs, and thus in connection with meditation of an airy nature (supernature), which is effectively the solution to
Christian sin in the 'peace (sic) that surpasses understanding'.
282. Thus
the verbal absolution of 'the word' is only the trading of one order of sin for
another, the 'sins of the flesh' for the 'sins of the brain', and not a
solution to the problem of sin as such.
People continue to sin because they are trapped in a vicious circle of
vegetative masculinity, rarely or never ascending beyond the brain to the true
salvation of the lungs.
283. Yet
even those who sin or, rather, indulge heathenistically
in the flesh, who do not anticipate the inauthentic grace of verbal absolution
for something which is, in any case, pertinent to a 'once born' rather than to
a 're-born' context, to fleshy sensuality as opposed to cerebral sensibility,
even they are not entirely bereft of grace or of the possibility, in other
words, of some form of wisdom, since they are often disposed to music, and thus
exercise their ears in connection with the external authentic grace of aurally
being into music, the airwaves of which excite their eardrums and usually have
the effect, if truly graceful, of making them more kindly disposed towards
their fellow human beings. There is
wisdom here in this external grace, but it is a 'once born', or Heathen, form
of wisdom that owes little or nothing to Christian criteria and would not be
compatible with the 'Kingdom Within' of moral sensibility, neither in cerebral
sin nor in respiratory grace. It is something
from which one would have to be saved if one wished, instead, to savour the
lung-centred alternative of internal grace.
284. But
that means rising from sequential time to spaced space along the time-space
axis of idealism, and so one would have to be externally centred in Time-Space
to be in with a chance of that kind of salvation, the
salvation-of-salvations. No use being
into Mass-Volume, trading one type of sin for another, unless, however, one was
prepared to convert from voluminous volume to spaced space, jumping two planes
(over the repetitive time of Space-Time) in what would effectively be a change
of religion and/or class and race. Not
an easy matter, by any means, but not impossible either, even if at a distinct
disadvantage to the aural devotee of external grace in the, by and large, time
aspect of Time-Space.
285. Just
as there are people who are more cerebral than respiratory or intellectual than
spiritual, so people exist who are more respiratory than cerebral or spiritual
than intellectual. There are those who
are preponderantly disposed to 're-born' sin and others, by contrast, whose
preponderant disposition is towards 're-born' grace.
286. Likewise,
just as there are people who are more sensual than aural, more instinctual than
musical, so people exist who are more aural than sensual, more musical than
instinctual. There are those who are
predominantly disposed to 'once born' sin and others, by contrast, whose
predominant disposition is towards 'once born' grace.
287. In
fact, the notion of 'once born' sin is only really credible from a
transcendentalist standpoint, where a distinction between grace and sin, wisdom
and folly, would be readily acknowledged by those with a predominating
disposition towards grace of an aural nature (subnature). People who are more disposed to the flesh, by
contrast, would not normally think of their sensual indulgences in terms of
'sin', unless, however, they also happened to be nominally Christian, and thus
open to the possibility of inauthentic grace via verbal absolution (from a
priest). For the Heathen, on the
contrary, fleshy indulgences are something to take for granted, even when and
if they achieve a degree of external grace via, presumably, music.
288. Yet
they still differ from those who, on whatever grounds, relate more to the ears
than to the phallus, and for whom a sensual descent into the flesh is the
exception to the rule, an exception which they would be perfectly prepared to
regard as sinful.
289. Such
sin, being fleshy, is 'once born', has a Heathen association which distinguishes
it from the Christian sin of cerebral 'rebirth'. It is sinful from the standpoint of external
grace, not from the standpoint of internal grace, which exists in respiratory
'rebirth' above the phenomenal plane of cerebral sin, and has reference, in
consequence, to the spiritual 'peace', or fulfilment, that surpasses mere
intellectualism.
290. 'The
word' is what is really sinful from the standpoint of internal grace, and
consequently it is only people who are preponderantly centred in internal grace
who would be disposed to regarding it, the intellect, as sinful. Those who are centred in the intellectual
sphere of 'the word', however, would be no less indisposed to regarding their
cerebral self-indulgences as sinful ... than their fleshy counterparts of a
predominantly phallic disposition down below, in the mundane realm of Heathen
folly, could be expected to regard their sensual self-indulgences as sinful.
291. In
either case, one needs to be centred in grace before a distinct conception of
sin, corresponding to the type of grace to which one subscribes, is going to be
either possible or desirable. People who
are overly given to phenomenal self-indulgence would not, as a rule, be
disposed to such a conception themselves.
And this includes Christians as well as Heathens,‘re-born’
sinners as well as their 'once born' counterparts.
292. Strange
as it may seem, a majority of Christians are not aware of the degree to which
their acquiescence in 'the word', the phenomenal self-indulgence of cerebral knowledge,
is sinful, or even that it could be sinful at all. And this is partly because they have been led
to regard fleshy self-indulgence as alone sinful, and to regard cerebral
deliverance from it through 'the word', whether the New Testament 'word of Christ'
or the verbal absolution of a priest following confession, as commensurate with
grace. But, as we have shown, such a
deliverance is from massive mass to voluminous volume in Mass-Volume, and thus
from Heathen 'once born' sin in the flesh to Christian 're-born' sin in the
brain, both of which contexts appertain to the phenomenal axis of vegetative
masculinity.
293. Instead
of being encouraged to abandon sin altogether, the average sinner is merely encouraged
to abandon Heathen sin for Christian sin, and to embrace the inauthentic grace
of verbal absolution, centred in 'the word', as a reward for so doing! Thus the penitent is left with the impression
that he has been saved from sin to grace when, in point of fact, he has only
been saved from a lower mode of sin to a higher one in which 'the word' takes
on undue religious significance.
294. Even
inauthentic grace, associated with verbal absolution, is fundamentally sinful,
since no more than a quasi-idealistic form of naturalism. For religious thought, or prayer, is still
affiliated to the brain, and thus to the phenomenal realm of vegetative
naturalism. It falls short of
meditation. Salvation from Mass to
Volume is always a shortfall from true salvation, and therefore not something
in which the person anxious to secure an accommodation with God can place much
confidence. It is nothing short of a
Christian con-trick, substituting its own level of sin for the Heathen sin to
which, through some sort of Christian conscience, many people remain uneasily
attached.
295. Yet,
in reality, Heathen or external sin is only such from an aural-centred
standpoint in external grace, which is effectively Subchristian,
and not something that should enter into Christian account, bearing in mind its
commitment to 're-born' criteria. The confessee is supposed to be Christian, not Heathen, and
consequently his confessions should revolve around cerebral sin. Of course, in a way they do, since the brain
is being used for purposes of confessing.
But, in practice, too many Christians are fundamentally more Heathen in
their fleshy appetites than Christian, and, in any case, they will remain
sinners even after verbal absolution.
296. For
the truly Graceful are an 'Elect of Spirit', and for this 'Elect of Spirit' ...
sin is the exception to the rule, and therefore not something to make a habit
of confessing. The Superchristian,
or sensible, transcendentalist, will be too given to cultivating the spirit,
through meditation, to have either the time or the inclination for sin. He will remain aloof from the sinful and
their mundane limitations, for he is not, in truth, a Christian.
297. Neither,
if internal, is he a Subchristian, though he will be
aware that the salvation of Subchristians to Superchristianity, of aural grace to respiratory grace, is
always possible and eminently desirable if there is to be a deepening of truth
and enhancement of sensibility. It may
not be possible to convert the majority of Christians, bogged down in their
cerebral sin, from voluminous volume to spaced space, but there is no reason
why a majority of the devotees of sequential time should not be able to ascend
the time-space axis of religious idealism in what would amount to a
comparatively straightforward process of internal salvation, formally
abandoning the aural grace of the ears for the respiratory grace of the lungs.
298. The
plane of Space, which begins spatial and ends spaced, can also be regarded as
the plane of the spirit (perceptions), but of the spirit that is evil (noumenally objective) in the spatial context and wise (noumenally subjective) in the spaced context. The spiritual plane, incorporating two kinds
of Space, is supernoumenal, whether in metachemical superfemininity
(evil) or in metaphysical supermasculinity (wise).
299. The
plane of Time, which begins sequential and ends repetitive, can also be
regarded as the plane of the soul (emotions), but of the soul that is wise (noumenally subjective) in the sequential context and evil (noumenally objective) in the repetitive context. The soulful plane, incorporating two kinds of
Time, is subnoumenal, whether in metaphysical submasculinity (wise) or in metachemical
subfemininity (evil).
300. The
plane of Volume, which begins volumetric and ends voluminous, can also be
regarded as the plane of the intellect (conceptions), but of the intellect that
is good (phenomenally objective) in the volumetric context and foolish
(phenomenally subjective) in the voluminous context. The intellectual plane, incorporating two
kinds of Volume, is upper phenomenal, whether in chemical upper-femininity
(good) or in physical upper-masculinity (foolish).
301. The
plane of Mass, which begins massive and ends massed, can also be regarded as
the plane of the id (instincts), but of the id that is foolish (phenomenally
subjective) in the massive context and good (phenomenally objective) in the
massed context. The instinctual plane,
incorporating two kinds of Mass, is lower phenomenal, whether in physical lower-masculinity
(foolish) or in chemical lower-femininity (good).
302. The
terms we usually apply to the subatomic structures of these planes or, more
correctly, to their attributes thereof, reflect their particle/wavicle subdivisions into primary and secondary, or
impersonal and personal manifestations, in both external and internal
contexts. These terms are 'will' and
'mind', and we therefore have fourfold options in each case, starting at the
top with spirit, descending to soul, further descending to intellect, and
ending, at the bottom, with the id.
Hence we can distinguish spiritual will and/or mind from soulful will
and/or mind in both evil and wise contexts.
Likewise, we can distinguish intellectual will and/or mind from
instinctual will and/or mind in both good and foolish contexts.
303. The
distinction between 'will' and 'mind', particles and wavicles
in both external and internal contexts, is one of free will vis-à-vis natural
determinism, though each of these attributes of Space, Time, Volume, and Mass
will be more or less one thing or the other according to whether we are dealing
with objectivity or subjectivity, the female or the male aspect of things in
what is a distinction, after all, between unnature
and nature, or unconscious and conscious.
304. Hence,
as a broad rule, we may rest assured that there will be more free will in those
contexts which are characterized by female unnature/unconsciousness
and correspondingly less natural determinism, whereas there will be more
natural determinism in those contexts characterized by male
nature/consciousness and correspondingly less free will.
305. Since
movement from one plane to another is achieved by a diagonal progression (if
forwards) or regression (if backwards) in relation to what we have termed axes,
it follows that free will should predominate over natural determinism in
Space-Time and in Volume-Mass, the diabolic and the feminine axes respectively
of materialism and realism, which are characterized by an objective orientation
in barbed divergence and/or convergence, depending on the degree to which
objectivity is externalized or internalized, in relation to what, subatomically, is a vacuous precondition. Conversely, natural determinism will
preponderate over free will in Mass-Volume and in Time-Space, the masculine and
the divine axes respectively of naturalism and idealism, which are
characterized by a subjective orientation in curved divergence and/or
convergence, depending on the degree to which subjectivity is externalized or
internalized, in relation to what, subatomically, is
a 'plenumous' precondition.
306. Thus
where the 'female' axes of Space-Time and of Volume-Mass are concerned, their
objective orientation allows for a greater degree of free will in element/elementino particles than ever it does for natural
determinism in element/elementino wavicles,
not least of all because the vacuous preconditions of these axes conduce
towards unnatural/unconscious modes of spirit, soul, intellect, and id ... in
relation to spatial space, repetitive time, volumetric volume, and massed mass.
307. Where,
by contrast, the 'male' axes of Mass-Volume and of Time-Space are concerned,
their subjective orientation allows for a greater degree of natural determinism
in element/elementino wavicles
than ever it does for free will in element/elementino
particles, not least of all because the 'plenumous'
preconditions of these axes conduce towards natural/conscious modes of id,
intellect, soul, and spirit ... in relation to massive mass, voluminous volume,
sequential time, and spaced space.
308. Hence
to descend, in space-time unnature/unconsciousness,
from the evil spirit of spatial space to the evil soul of repetitive time, as
from photons to photinos in metachemical
materialism.
309. Hence
to descend, in volume-mass unnature/unconsciousness,
from the good intellect of volumetric volume to the good id of massed mass, as
from electrons to electrinos (conventional) and/or
positrons to positrinos (radical) in chemical
realism.
310. Hence
to ascend, in mass-volume nature/consciousness, from the foolish id of massive
mass to the foolish intellect of voluminous volume, as from neutrons to
neutrinos (conventional) and/or deuterons to deuterinos
(radical) in physical naturalism.
311. Hence
to ascend, in time-space nature/consciousness, from the wise soul of sequential
time to the wise spirit of spaced space, as from protons to protinos
in metaphysical idealism.
312. The
relationship of 'will' to 'mind', of particles to wavicles
in elements and elementinos, is also the relationship
of power to glory, which is to say, of unnature
and/or nature, depending on the axis, to unconsciousness and/or consciousness.
313. Hence
will stands to mind as power to glory in both external and internal contexts
where, in each case, will precedes mind, albeit with a different emphasis,
according to how and whether will predominates over mind or mind preponderates
over will.
314. Since
will stands to mind as power to glory, we may hold that Space stands to spirit
in an identical fashion, whether in terms of superfeminine
materialism or supermasculine idealism. Hence, in the one case, we must distinguish
the super-unnatural power of spatial space from the super-unconscious glory of
evil spirit, while, in the other case, we have to distinguish the supernatural
power of spaced space from the superconscious glory
of wise spirit.
315. Likewise
we may hold that Time stands to soul as power to glory, whether in terms of submasculine idealism or subfeminine
materialism. Hence, in the one case, we
must distinguish the subnatural power of sequential
time from the subconscious glory of wise soul, while, in the other case, we
have to distinguish the sub-unnatural power of repetitive time from the
sub-unconscious glory of evil soul.
316. Similarly,
we may hold that Volume stands to intellect as power to glory, whether in terms
of upper-feminine realism or upper-masculine naturalism. Hence, in the one case, we must distinguish
the upper-unnatural power of volumetric volume from the upper-unconscious glory
of good intellect, while, in the other case, we have to distinguish the
upper-natural power of voluminous volume from the upper-conscious glory of
foolish intellect.
317. Finally,
we may hold that Mass stands to (the) id as power to glory, whether in terms of
lower-masculine naturalism or lower-feminine realism. Hence, in the one case, we must distinguish
the lower-natural power of massive mass from the lower-conscious glory of foolish
id, while, in the other case, we have to distinguish the lower-unnatural power
of massed mass from the lower-unconscious glory of good id.
318. Concerning
Space-Time, we have a will-based, and therefore powerful, definition of metachemical materialism that complements its mind-centred,
or glorious, definition in terms of spirit-soul.
319. Concerning
Volume-Mass, we have a will-based, and therefore powerful, definition of
chemical realism that complements its mind-centred, or glorious, definition in
terms of intellect-id.
320. Concerning
Mass-Volume, we have a will-based, and therefore powerful, definition of
physical naturalism that complements its mind-centred, or glorious, definition
in terms of id-intellect.
321. Concerning
Time-Space, we have a will-based, and therefore powerful, definition of
metaphysical idealism that complements its mind-centred, or glorious,
definition in terms of soul-spirit.
322. Space-time/spirit-soul
materialism denotes a noumenal axis of metachemical power and glory that descends from the
external context of super-unnatural will/super-unconscious mind to the internal
context of sub-unnatural will/sub-unconscious mind.
323. Volume-mass/intellect-id
realism denotes a phenomenal axis of chemical power and glory that descends
from the external context of upper-unnatural will/upper-unconscious mind to the
internal context of lower-unnatural will/lower-unconscious mind.
324. Mass-volume/id-intellect
naturalism denotes a phenomenal axis of physical power and glory that ascends
from the external context of lower-natural will/lower-conscious mind to the
internal context of upper-natural will/upper-conscious mind.
325. Time-space/soul-spirit
idealism denotes a noumenal axis of metaphysical
power and glory that ascends from the external context of subnatural
will/subconscious mind to the internal context of supernatural will/superconscious mind.
326. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical,
whether with regard to the impersonal negativity of weakness and hatred or with
regard to the personal positivity of strength and
love.
327. The
chemical power and glory of realism, being phenomenally objective, is good, and
hence feminine, whether with regard to the impersonal negativity of ugliness
and humility, or with regard to the personal positivity
of beauty and pride.
328. The
physical power and glory of naturalism, being phenomenally subjective, is
foolish, and hence masculine, whether with regard to the impersonal negativity
of ignorance and pain or with regard to the personal positivity
of knowledge and pleasure.
329. The
metaphysical power and glory of idealism, being noumenally
subjective, is wise, and hence divine, whether with regard to the impersonal
negativity of illusion and woe or with regard to the personal positivity of truth and joy.
330. Hence,
in materialism, both weakness-hatred and strength-love are evil, the only
difference being that whereas weakness and hatred are powerful and glorious
manifestations of negative evil, strength and love are their positive
counterparts.
331. Hence,
in realism, both ugliness-humility and beauty-pride are good, the only
difference being that whereas ugliness and humility are powerful and glorious
manifestations of negative good, beauty and pride are their positive
counterparts.
332. Hence,
in naturalism, both ignorance-pain and knowledge-pleasure are foolish, the only
difference being that whereas ignorance and pain are powerful and glorious
manifestations of negative folly, knowledge and pleasure are their positive
counterparts.
333. Hence,
in idealism, both illusion-woe and truth-joy are wise, the only difference
being that whereas illusion and woe are powerful and glorious manifestations of
negative wisdom, truth and joy are their positive counterparts.
334. I
have consistently written of a particle/wavicle
distinction between the impersonal and personal, primary and secondary
manifestations of any given element, elementino,
axis, or whatever, and would not wish to reject what is, after all, a
convenient logical tool. But it is of
course a generalization, and no element or elementino
could be subdivided in such a way as to suggest that particles and wavicles were completely separate or mutually independent
entities. In actuality, particles retain
a wavicle aspect and wavicles
a particle aspect; for it would be as impossible to conceive of a particle that
was totally bereft of a wavicle dimension ... as to
conceive of a wavicle that existed in complete
independence of a particle base. Wavicles derive, in secondary fashion, from somewhere, and
that somewhere is always a particle.
335. The
distinction between particles and wavicles is not,
therefore, absolute or, at any rate, as absolute as neat philosophical
pigeon-holing could lead one to believe, but there is one, and it is important to accept and understand this fact if
one intends to do adequate justice to the difference between will and mind, or
power and glory, as primary and secondary manifestations of any given element/elementino.
336. Granted
that no particle is completely 'particular' and no wavicle
completely 'wavicular', the generalizations we have
made between particles and wavicles in both elemental
and molecular modes, concerning any given element or elementino,
remains logically valid and therefore philosophically credible. What we really have, in relation to these
subatomic categories, is a spectrum of particle/wavicle
differentiation that stretches from the elemental-particle category of that
which is most 'particular' and correspondingly least 'wavicular'
to the elemental-wavicle category of that which is
most 'wavicular' and correspondingly least
'particular' via the molecular-particle category of that which is more (relative
to most) 'particular' and correspondingly less (relative to least) 'wavicular' and the molecular-wavicle
category of that which is more (relative to most) 'wavicular'
and correspondingly less (relative to least) 'particular'.
337. Hence,
instead of a clear-cut particle/wavicle distinction,
we find shades of particle and wavicle
interdependence, from the most 'particular' and least 'wavicular'
category at one end of the subatomic spectrum to the most 'wavicular'
and least 'particular' category at its other end. And this is so of both elements and elementinos, external and internal contexts, except that the particle aspect of any given
axis will predominate in the former and the wavicle
aspect preponderate in the latter, bearing in mind the extent to which elementinos signify a scaling-down of particle-based
definitions and correlative scaling-up of wavicle-centred
ones, in keeping with their reduced size.
Such reductions, commensurate with a more refined disposition, can only
conduce towards the advancement of sensibility at the expense of supremacy, the
very opposite of the entrenchment, in externalization, of primacy at the
expense of sensuality. For there will of
course be more mind and less will wherever the elementino
takes precedence over the element, as in all internal contexts, including those
axes with a 'female', and therefore objective, orientation.
338. Hence
the distinction between, say, weakness and hatred in Space-Spirit will be one
in which weakness, corresponding to spatial space, will predominate over
hatred, whereas the distinction between weakness and hatred in Time-Soul will
be one in which hatred, corresponding to evil soul, will preponderate over
weakness. Now what applies to impersonal
negativity will apply no less to personal positivity,
where the distinction between strength and love is concerned. There will always be more love than strength
in the internal context, even though strength is still the necessary
precondition of love, as power of glory.
339. In no
context can you put the cart before the horse or the chicken before the
egg. Power always precedes glory, in
internal, or 're-born', contexts no less than in external, or 'once born',
ones, although the ratio of the one to the other will differ according to
whether we are rooted in elements or centred in elementinos,
externally centrifugal-to-straight, or internally straight-to-centripetal.
340. Thus
while weakness and/or strength will predominate over hatred and/or love in
Space-Spirit, hatred and/or love will preponderate over weakness and/or
strength in Time-Soul, both alike appertaining to the metachemical
axis of materialism, whose noumenal objectivity is
absolutely significant, in its direct (barbed) disposition, of evil.
341. Thus
whilst ugliness and/or beauty will predominate over humility and/or pride in
Volume-Intellect, humility and/or pride will preponderate over ugliness and/or
beauty in Mass-Id, both alike appertaining to the chemical axis of realism,
whose phenomenal objectivity is relatively significant, in its direct (barbed)
disposition, of goodness.
342. Thus
whilst ignorance and/or knowledge will predominate over pain and/or pleasure in
Mass-Id, pain and/or pleasure will preponderate over ignorance and/or knowledge
in Volume-Intellect, both alike appertaining to the physical axis of
naturalism, whose phenomenal subjectivity is relatively significant, in its
indirect (curved) disposition, of folly.
343. Thus
whilst illusion and/or truth will predominate over woe and/or joy in Time-Soul,
woe and/or joy will preponderate over illusion and/or truth in Space-Spirit,
both alike appertaining to the metaphysical axis of idealism, whose noumenal subjectivity is absolutely significant, in its
indirect (curved) disposition, of wisdom.
344. If it
is 'straight' for a man to dress in a sports jacket and/or suit, with the
likelihood of a tie, then the addition of a raincoat in the event of rain would
constitute a concession to 'bentness', which is to
say, to a quasi-feminine dimension of phenomenal objectivity superimposed upon
what is basically a heathenistically masculine form
of attire. Alternatively the addition,
in the event of ice or snow, of an overcoat to this attire would constitute a
more conservative concession to 'bentness' in terms
of a quasi-diabolic dimension of quasi-noumenal
objectivity, since overcoats are designed to keep one warm, and thus have a
correlation with fire rather than water.
The only thing more fundamentalist than an overcoat would be a fur or an
afghan coat, but that would be more genuinely noumenally
objective with regard to its beastly composition and effectively barbarous
correlation. Whereas fur coats, for
example, would suggest a parallel with spirits, like whisky and gin, overcoats
and raincoats suggest a parallel with wine, the former in relation to red and
the latter to white.
345. Be
that as it may, the fatality, if I may so put it, of 'straight' dressing is
that the man concerned is exposed, sooner or later, to the superimposition of
raincoats and/or overcoats upon his original attire. He may start out masculine, if openly garbed
in a sports jacket or suit, but he will soon become, under duress of inclement
weather conditions, either quasi-feminine or quasi-diabolic, and thus
effectively 'bent'. To use a sports
analogy, he may start out in a mode of attire that suggests a gender parallel
with Association Football, but gravitate, in the course of superimposing a
raincoat and/or overcoat upon this attire, to something suggestive of Rugby
League and/or Union - the one arguably having more to do with water and the
other with fire, as though indicative of quasi-feminine and quasi-diabolic
alternatives to that which, as Association Football, is based in vegetation to
the exclusion - barring the possibility of a 'header' concession to fire - of
anything else, including, it has to be said, the airy Beyond ... of Gaelic
Football.
346. However
that may be, both Rugby League and Rugby Union would appear to be 'bent' as
opposed to 'straight', the quasi-feminine and quasi-diabolic 'bentness' of raincoat and overcoat parallels in the
enhanced vertical structure of their goals, the posts of which tower above the
(horizontal) bar in a manner suggestive of the monolithic structure of both
raincoats and overcoats vis-à-vis the sports jackets or suits they are intended
to cover. Clearly, if there is a
football parallel about these latter kinds of masculine attire, then it is
difficult to avoid the notion that as soon as a man pulls either a raincoat or
an overcoat into place over them, he ceases to be recognizably 'straight' and
effectively becomes 'bent', approximating more to Rugby League and/or Union in
what can only be described as a watery and/or fiery departure from vegetative
roots which, willy-nilly, has the effect of compromising his masculine
integrity in relation to the quasi-feminine and quasi-diabolic alternatives
already described. Curiously, the
footballer is more masculine than the rugby player, even when the latter
strives to be as 'macho' as possible, whether or not in consequence of
'subconscious' compensation for the less masculine nature of rugby, with its
objective openness and fundamentally more aggressive bias. In fact, it is primarily the absence of
netting behind the rugby goal which confirms this more openly objective stance,
in marked contrast to the football goal.
347. Hence
there is a certain towering objectivity about the rugby goal which removes it
from the more subjective impression created by the football goal, with its
containing nets. There is also the
suggestion, if further analogies are to be drawn, of a hardback parallel for
rugby as against a paperback parallel for football, since books are broadly
divisible into hardbacks and paperbacks, and it does not require too much
imagination or intelligence to perceive a connection between them and the types
of sport we have been discussing. For
there is about the average book, as about the other subjects under
consideration, an objective or 'square' correlation, which sharply contrasts
with the subjective or 'hip' correlation of, for example, discs and tapes.
348. However,
before we broach that subject, let me say a word or two more about books,
deeming the paperback to be analogically closer, in its comparatively more
subjective construction, to sports jackets and/or suits and Association
Football, but the hardback to be closer, by contrast, to raincoats and/or
overcoats and Rugby League and/or Union, depending on the type of hardback in
question. Now since the aforementioned
'bent' options have been conceived on the basis of a distinction between water
and fire, it behoves us to do the same with hardbacks, not least of all in
relation to the dustjacket or cover, whose
correlation with watery or fiery associations will depend upon its texture and
construction - dull plastic covers having a watery correlation and bright shiny
ones a fiery correlation, thus reminding us of raincoats and overcoats
again. However, we also need to consider
the absence or presence, within hardbacks, of photographic reproductions, since
where their absence would suggest a watery correlation by dint of having an
exclusively verbal composition, their presence would suggest the addition of a
fiery dimension, a dimension of light which would enable us to infer a parallel
with overcoats and Rugby Union. For it
is the photographic hardback which would be the more 'bent' of the two, thus
falling into line with quasi-diabolic as opposed to quasi- feminine
evaluations.
349. Concerning
discs and tapes, it seems to me that we have a 'hip' correlation by dint of
their round as opposed to square or rectilinear construction overall, and that
this roundness is commensurate with a more genuinely Catholic (compared to
paperbacks) and even Superchristian orientation such
that would correspond to the triadic Beyond with regard to feminine, masculine,
and supermasculine options, beginning with compact
floppies, proceeding to compact discs, and culminating, at the top, with
cassettes, as we move beyond the phenomenal planes of Mass and Volume to the noumenal plane of Space.
350. However,
if discs and tapes are beyond books, we should distinguish between that which
is effectively beyond them in sensuality, as 'once born' radical subjectivity,
and that which is effectively beyond them in sensibility, as 're-born' radical
subjectivity. For it soon becomes
evident to the inquiring mind that 3½" compact floppies are the sensible
form of floppy disc in relation to 5¼" floppy discs whose elemental
correlation, in due fluidal terms, is less with the womb than with the tongue,
in what amounts to a realist distinction between positrons and positrinos in effectively radical feminine (lesbian
humanist) vein.
351. Likewise,
we should have no reason to doubt that compact discs are the sensible form of
hard disc in relation to stylus-using hard discs (LPs, EPs, etc.) whose
elemental correlation, in due vegetative terms, is less with the brain than
with the phallus, in what amounts to a naturalist distinction between deuterons
and deuterinos in effectively radical masculine
(homosexual nonconformist) vein.
352. Similarly,
there is no reason to doubt that audio cassettes are the sensible form of audio
tape in relation to tape-recorders, whose elemental correlation, in due airy
terms, is less with the lungs, in encased fashion, than with the ears in what
amounts to an idealist distinction between protons and protinos
in effectively divine (submasculine-to-supermasculine
transcendentalist) vein.
353. Finally,
it seems to me that video cassettes are the sensible form of video tape in
relation to film reels, whose elemental correlation, in due fiery terms, is
less with the heart than with the eyes in what amounts to a materialist
distinction between photons and photinos in
effectively diabolic (superfeminine-to-subfeminine
fundamentalist) vein.
354. The
distinction drawn above between plain hardbacks and hardbacks incorporating
photographic reproductions is one that I regard as paralleling not only Rugby
League and Rugby Union, or raincoats and overcoats, but also white and red
wines, since we have what amounts to a watery/fiery dichotomy. Such hardbacks can be regarded as standing,
in phenomenally objective fashion, in between the noumenal
objectivity of books largely if not exclusively composed of photographic
reproductions, not to mention, in a wider and arguably more genuinely
fundamentalist context, films and/or videos, and the phenomenal subjectivity,
down below, of paperbacks. In other
words, as taking a sort of middle-class position in between ruling- and
working-class alternatives, the latter of which, besides being identifiable
with Association Football and sports jackets and/or suits, would also qualify
for an analogy with beer.
355. However,
it has to be admitted that paperbacks can also include photographic
reproductions, and that we must accordingly allow for a separate category of
paperback with a more fundamentalist slant.
Now, to my mind, this would equate more with the brightness of lager
than with the comparative dullness of beer, or light ale, as well as probably
having more to do, in football, with headed goals than booted ones, so that we
may allow, in this latter context, for a fiery dimension which complements or,
rather, contrasts with the vegetative dimension, so to speak, of kicked goals,
which are arguably more germane to football conceived in terms of its
vegetative roots that parallel the generality of non-photographic or plain
paperbacks.
356. Thus
there would be a fiery 'bentness' to photographic
paperbacks that paralleled the 'bentness' of headed
goals in football and of lager in beer, and gave to the heathen working-class
in general the capacity to achieve a more fundamentalist orientation
independently of middle-class norms, including, presumably, via the medium of
hooded overcoats which, despite having an overall rectilinear design, would
suggest a more subjective approach to the orientation in question.
357. However,
if the Heathen masses remain 'straight' in relation to sartorial, sports,
cultural, and other matters, then those whose orientation is rather more
Christian, and hence fire-denying, will favour, in Catholic vein, a
comparatively 'hip' approach to such matters, tending, as already noted,
towards the curvilinearity of zipper jackets and the
vegetation-to-air affirming metaphor of stout, with its airy head rising
precipitously from a darkly vegetative or earthy body. They will also, as Irish Catholics, prefer
Gaelic Football to Association Football, bearing in mind the extent to which
points scored above the crossbar/between the towering posts of Gaelic Football
are affirmative of airy idealism and more significant, in moral terms, than
goals scored under the crossbar/between the uprights in football-like vein.
358. In
fact, it is this additional dimension above the crossbar which grants Gaelic
Football such a moral advantage over its English counterpart, making it the
preferred sport of those who, being more genuinely Christian, are open to the
Beyond and thus to the possibility, no matter how imperfectly expressed, of
grace, not closed down in a sort of Heathen resistance to divine criteria, in
typically English fashion. Indeed, it is
hardly surprising that, in view of its fundamentalist slant, heading is alien
to Gaelic Football, and that the net-affirming subjectivity of the latter, far
from being purely phenomenal, also embraces the noumenal
realm of air in due transcendentalist fashion, as points are scored between the
goal-transcending uprights in what amounts to an antithesis not only to rugby
but, more radically, to gridiron, that more fundamentalist (compared to Rugby
Union) form of American Football which is objectively open, to a noumenal degree, to the fiery Behind, and thus to
analogical equation with photographic books, spirits, fur coats, and so on, in due
Superheathen fashion.
359. If it
would be morally wrong to allow rugby and Gaelic Football to be played on the
same pitch in, presumably, the same stadium, overlooking the Heathen/Christian
distinction between them, then it would be even more wrong to allow gridiron
and Gaelic Football to share similar facilities, bearing in mind the Superheathen status of the American game. American barbarism and Gaelic culture are two
entirely different things, and are no more reconcilable than the Devil and
God. All right, I grant that Gaelic
culture may not yet have attained to a Superchristian
status, as I hope one day it will, not least of all in relation to the
development of indoor facilities for Gaelic-type games, but that would not
justify allowing two such diametrically antithetical games as gridiron and
Gaelic Football to share the same stadia. For as soon as you bow to moral relativism,
you turn your back on God and all Christian-type resolves to advance and
encourage spiritual redemption. You have
allowed the Devil to compromise the holy ground.
360. Granted
that a continuum of civilized-to-barbarous can be expected of and accommodated
by England, which is where notions of 'Anglo-American' come into play, Gaelic
culture is an entirely different proposition, and no-one who wishes to further
it should have anything to do with its opposite, least of all to the extent of
blurring the line between soul and spirit, fundamentalism and
transcendentalism. It may be that, in
the triadic Beyond ... of 'Kingdom Come', an accommodation with Association
Football and Rugby League will have to be made, albeit with due regard to
certain divinely-conditioned modifications, but I cannot foresee a time when it
could be thought proper to make an accommodation with gridiron, especially
since Rugby Union would be less than acceptable in that respect, bearing in
mind its quasi-diabolic status as the mode of rugby most given, through spot
kicks and/or drop goals, to fiery fundamentalism.
361. The
self is that which exists, but as an amalgam of will and mind, of power and
glory, of freedom and determinism, of impersonal and personal - in short, of
experiment and experience.
362. There
is not one self but four selves in both external and internal, 'once born' and
're-born' contexts, two of which are objective, the other two of which
subjective, with female and male implications respectively in both negative and
positive modes. I have divided these
selves into their phenomenal and noumenal manifestations,
and am aware that the Mass and/or Volume of the former ranks lower than the
Time and/or Space of the latter.
363. The
existence of the self, at any level and in any mode, is premised upon its
ability to will, to experiment or act, and the fulfilment of this action is
what grants to each self its unique being, or mind. "I will, therefore I am," could be
the way by which the self explains and justifies its existence to itself. But the manner in which it wills, the kind of
self it is, will determine whether its existence is to do, to give, to take, or
to be.
364. "I
will, therefore I am doing, or giving, or taking, or being," as the case
may be. "I will to do, or to give,
or to take, or to be, according to what kind of self I am. Therefore my existence will be with regard to
doing, or giving, or taking, or being, as I alternate between will and mind,
experiment and experience, power and glory, on the basis of a particle/wavicle oscillation, never one or the other for very long
or exclusively, but existing in relation to a sort of 'eternal recurrence' of
alternation between freedom and determinism, power and glory, for as long as I,
this particular self, exists. Without
this alternation there would be no existence for me, neither vis-à-vis
experiment nor vis-à-vis experience, will nor mind. I exist, through oscillation, to live, which
is to say, to do, to give, to take, or to be, either separately or
successively, independently or associatively, depending on the self and the
kind of person it attaches to or, more correctly, is attached to it."
365. A
person can choose which self to give priority to, whether or not to the
exclusion of others, but a person will also be subject to the pull of one self
or another depending on his/her gender and the type of person he/she is, viz.
upper or lower class, Heathen or Christian, of this race or that race, and so
on. Inevitably, choice is constrained by
certain predetermined factors over which the individual has little or no
control. She cannot, as a female, develop
subjectivity to anything like the same extent as a man, for she remains a
creature rooted in objectivity.
Conversely, he is unlikely, as a male, to develop objectivity to
anything like the same extent as a woman, since he is, by nature, centred in subjectivity,
even when and if society expects him to go against his natural grain, as it
were, and cultivate objectivity of one type or another, thereby resulting in
his becoming quasi-feminine or perhaps even quasi-diabolic, i.e. superfeminine in spatial-space externality and subfeminine in repetitive-time internality. Even then, although such a man is 'bent' by
male standards, he is not a woman. He
will still fall short of the degree of objectivity to which a woman can attain,
and thus remain fundamentally male and subjective. One can choose, but only within restricted
parameters. Where such restrictions have
no relevance, on the other hand, it is because one has remained or become
'true' to one's original nature, cultivating objectivity at the expense of
subjectivity (if female) or subjectivity at the expense of objectivity (if
male).
366. Now
if the self (whichever self that may happen to be) oscillates between will and
mind, experiment and experience, it must proceed from self-affirmation to
self-fulfilment, temporarily abandoning the one as it achieves the other. Hence as soon as the focus of the self
settles on self-affirmation, there will be an implicit accommodation of
self-denial (of the self which is the instigator of this focus), whereas as soon
as self-affirmation carries one, or the self-denying self, over into
self-fulfilment, there will be an implicit accommodation of self-transcendence
(of the self which is responsible for self-affirmation). Therefore one's self is caught up in a
cyclical progression analogous to the Trinity, in which a Son-Self is denied in
order that a Father-Self may be affirmed, which is in turn transcended by and
in the Spirit-Self of self-fulfilment.
Yet this latter must in turn be abandoned as the personal self takes
over again, in order that the link with the impersonal self may be
re-established, to power the personal self, duly transmuted, on towards the
universal self of spiritual glory, in what amounts to an 'eternal recurrence'
of cyclical transformation.
367. Really,
it is the same self, the personal self, which is being affected in either case,
but it is living both the will and the spirit of impersonal and universal
selfhood as it utilizes its mind to alternate between the two contexts, the
powerful will and the glorious spirit.
And in this it achieves self-realization of that which powers and
glorifies its existence. Its initial
self-denial is a means to the self-realization that comes from being into the
self-affirmation and self-fulfilment of its powerful and glorious
extremes. In passing from
self-fulfilment to self-realization, it reverts to its starting-point and must
begin again the process of self-denial with which it sought to escape from mind
to will. For although the goal of the
will is to transport the self to spirit, to universal fulfilment, it cannot
remain there forever but must relapse, via self-realization, into its habitual
selfhood in order to reaffirm its connection with the will. A permanent denial and/or transcendence of
the personal/impersonal self in the universal self would result in death, as,
for example, in the cessation of breath.
One flaps to glide, but one cannot glide for ever!
368. Let
us now take a self, the self, more particularly, that is of most interest to me
as a self-styled superman, or man of inner metaphysical selfhood. We shall call this self the superego, for it
is the mind that, having a protino basis in
metaphysical idealism, rises to the highest thoughts, to pure thought, and is
therein mindful of the desirability of tuning-in, as it were, to the lungs and
becoming aware of their rise and fall in spaced space. We call this rise and fall of the lungs
breathing, and it is the breath which is the object or, rather, subject of our
mental attention, as we allow the superego to be eclipsed by the supernatural
will of the lungs and transported, in due course, into superconscious
spirituality. In other words, things
proceed from superego to superconscious via supernature, wherein the inner metaphysical self achieves
maximum spiritual fulfilment through its transmutation via its impersonal to
its universal manifestation, prior to a return to its personal manifestation
again in due process of self-realization.
The self that was personal becomes impersonal through respiratory supernature and, finally, universal through spiritual superconsciousness, wherein it is fulfilled. But it must quickly become personal again
through metaphysical superego, the superhuman mind of the superman, if it
wishes to renew the process and so carry on living, carry on existing as the
ultimate self whose essence is joyful being.
The man who is into this self, a superman, is the ultimate man, and his
Father, the lungs, is the ultimate God, His Holy Spirit, the breath, is the
ultimate Heaven. Through it, he is
lifted beyond supermasculine selfhood to joyful glory
in the Holy Spirit of Heaven, but he would not experience that joyful glory
were it not for the power of God, the respiratory functioning of his lungs, to
supernaturally transport him there. He
is a true 'son of God' who ascends into Heaven on the third manifestation of
inner metaphysical self, the superconscious
manifestation in the universal self of the Holy Spirit of Heaven.
369. As
the superego, mindful through advanced thought of the desirability of merging
with supernature, becomes progressively more
spiritualized, it ceases to be aware of itself as existing apart from the
lungs, but increasingly comes to identify with their divine power as though it
were to some extent conditioning and even influencing the breathing process, no
longer mindfully aware of this process as something specifically germane to the
lungs but actually grounded in the breathing itself, which assumes a new
impetus and becomes deeper and richer in consequence of the superego's having
come to merge with it.
370. Yet
the lungs are still effectively 'calling the tune', for the inner metaphysical
mind is not the inner metaphysical will, but that which is subject to the superwill when it gets out of its own shadow, so to speak,
and allows the inner divine will, the breathing process of God-the-Lungs, to
lead and guide it towards spiritual redemption in the Heaven of superconscious bliss, when the inner metaphysical will has
delivered up the transmuted supermind to the
redemptive glory of the Holy Spirit of Heaven, and one is released from the
burden of superegocentric self into the
gravity-defying lightness of expended breath, seemingly swallowed up by the air
as that which, being everywhere, is truly universal.
371. There
is about one's breathing a 1-0, 1-0, 1-0-like distinction between the 'in' and
the 'out' breaths, the inhalation being the breath of the inner metaphysical
will and the exhalation being the breath of the inner metaphysical spirit, so
that the supermind given to identifying, through
self-denial, with the inner divine will is first empowered and then glorified
as both the will and the spirit of metaphysical selfhood take over and
condition it accordingly, driving it beyond itself until it ceases to think in
terms of mind, but becomes caught up with and transmuted by each of these
supra-personal entities which we have effectively identified with the superwill and the superspirit,
viz. the lungs and the breath. For while
the inner metaphysical will draws it in, the inner metaphysical spirit drives
it out, on a sort of systolic/diastolic basis, and it is with its superconscious transmutation in relation to exhaled breath
that it is released from personal self and accordingly becomes universalized.
372. Yet,
in reality, self-fulfilment in such spiritual fashion is all-too-transient,
since it is obligatory to return, via self-realization, to the superego, in
order to plunge once again into the self-affirmation of inner divine power, and
thus identify anew with the lungs.
Ultimately, one's supermind has to return from
the inner metaphysical spirit to re-embrace the superwill
of inner metaphysical divinity, although the speed and ease with which it
re-identifies with first the inner divine will and then the inner sublime
spirit will be modified, in keeping with one's ability, as superman, to
successively merge, through self-denial, with each of these inner metaphysical
alternatives.
373. Obviously,
one cannot by-pass the inner metaphysical personal self, the superego, else
there would be no salvation for it, since it is the subject of ultimate
metaphysical salvation by dint of having put itself 'on the line' in the first
place. The purely or predominantly
unconscious breathing that characterizes average day-to-day existence for the
majority of people, effectively dead to inner metaphysics, is simply a
shortfall from ultimate metaphysical self, evidently because some lesser self
is predominant (if outer) or preponderant (if inner) overall, and there is no place,
in consequence, for the superego.
374. Those
who read or write (voluminously) or pray are not going to be particularly
conscious of their breathing at the time, and for them inner metaphysical selfhood
is either 'beyond the pale' or out of reach, something lying dormant within
them because they do not aspire to it, but prefer to live at a lower or baser
level in some inferior self, be it physical (if vegetative) or chemical (if
watery) or even metachemical (if fiery), scorning the
airy salvation of ultimate metaphysics.
375. As I
said, the inner metaphysical mind, say, is unlikely to present itself to anyone
who has not cultivated the difficult art of thinking to a degree whereby it
becomes desirable for one (as superego) to merge that highest of mental selves
into the breath via the lungs in due process of redeeming it. For it is a self that is open to the
possibility of identifying with inner God and of reaping the glorious reward of
Heaven. It is a special self, this inner
metaphysical mind, and one has to be, or to have become, a special person, a
superman, before it will characterize one's lifestyle.
376. The superegocentricity of the superman is that which leads to
the experience of ultimate Heaven, not the egocentricity of man, still less the
unegocentricity of woman or the super-unegocentricity, for instance, of the superwoman, with her
super-unnature and super-unconscious parameters. But the superegocentricity
of the supermasculine male can only achieve superconscious experience of the Holy Spirit of Heaven if
it is focused on the supernatural experiment of the Lung-God and allows itself
to be carried away on the outgoing breath of heavenly release, thereby
experiencing something of what it means to be spirit and universal, rather than
either mind and personal or will and impersonal, no matter how briefly or
intermittently. For the 'Son of God' is
neither God nor Heaven, lungs nor breath, but superman, and he will remain
centred in his superego, or inner metaphysical mind, even as he allows it to be
successively conditioned and transmuted by both the inner metaphysical will (of
the lungs) and the inner metaphysical spirit (of the breath).
377. Ultimately,
it is the inner metaphysical mind which determines the extents to which the
will and the spirit of inner metaphysical selfhood will exist for it as its
power and glory, its Father and Holy Spirit, God and Heaven, superson without superearthly
end.
378. I
have heard it said that 'one must go full circle to find the truth' and,
certainly, the above theories would seem to confirm that fact, especially with
regard to metaphysical truth, or Truth per se, which has to do, as I have just
argued, with the relationship of inner metaphysical mind, viz. the supermind, to inner metaphysical will, viz. the superwill, and inner metaphysical spirit, viz. the superspirit, in what amounts to a cyclical progression from
knower to known via the ground (of all higher being) that links the two through
its divine power.
379. By
identifying with the impersonal self of inner metaphysical will, the personal
self of inner metaphysical mind is brought to an experience of the universal
self of inner metaphysical spirit, wherein it has passed from superegocentricity to superconsciousness
in due process of becoming spiritualized.
380. But
although it has to some extent merged with and become coloured or conditioned
by inner metaphysical spirit, the exhaled breath, it is not that spirit but a
purified and redeemed mind, the superconscious mind
of the superman, and thus superconsciousness and the
Holy Spirit of Heaven are anything but strictly identical, even though an
accommodation of the former by the latter is what makes for metaphysical
salvation at this level. The superconscious must soon revert, no matter how fleetingly,
to superegocentricity in order to perpetuate its
existence, plunging anew into the metaphysical body (the lungs) of the superwill, wherein, duly invigorated and transmuted, it is
sped on its way, through divine power, towards experiential fulfilment in
glorious identity with the Holy Spirit of Heaven.
381. Thus
the cycle of metaphysical life is continually in motion, as the inner
metaphysical mind passes successively through metaphysical will and spirit,
power and glory, in the interests of enhanced being, in what amounts to the
ultimate mode of Eternal Life, which is characterized by the spaced space of
the breath.
382. The supermind can perpetuate the cycle for the above reason or
it can break out of the cycle and revert to a more intellectually-centred mode
of superegocentricity, the metaphysical
intellectuality of the true philosopher, during which time the breathing
process will more or less continue of its own volition without superconscious participation by one's inner metaphysical
self, the self that is aware of the significance of metaphysical will and
spirit to it, but which, nonetheless, can decide to opt out of redemptive grace
if it so chooses.
383. Now
this may be because it has had enough of meditating or feels the pull of some
other self with a different interest to sustain, or, indeed, because possessed
of a superegocentric urge to think and perhaps even
record some of its thoughts in suitably metaphysical vein, disdaining an outright
commitment to egocentricity in the 'low-brow' realm of the voluminous 'below',
by remaining recognizably spaced, and hence philosophically succinct
(aphoristic).
384. For
even the superman can succumb to recording his thoughts, albeit in a manner
which displays a great deal of prior thought and reflects, in its aphoristic
concision, the idealistic plane to which he is accustomed, as a 'high brow', to
mostly existing on, compliments of his superegocentricity. And, of necessity, he will even read these aphorisms
or aphoristic notes (supernotes) in order to reassure
himself that they make sense (to him) and, as it were, add up to something
metaphysically sustainable.
385. Provided
he is satisfied with his thoughts, that is all that really matters. They will remain a testimony to 'upper-class'
intellectuality of a suitably metaphysical bias, and thus forever distinct from
the 'lower-class' intellectuality that, centred in the ego of masculine mind,
strives, in essayistic prolixity, to sustain a voluminous impression in keeping
with its physical bias, a bias centred not in noumenal
subjectivity but in its phenomenal counterpart, and mainly paying homage, in
consequence, to 'low-brow' concerns, in due nonconformist fashion.
386. Yet
even physical intellectuality, grounded in the physical body (of the brain),
has a power and a glory of sorts, a will and a spirit, as, of course, does
chemical intellectuality, grounded in the chemical body (of the womb) and metachemical intellectuality, grounded in the metachemical body (of the heart), the former humanist and
the latter fundamentalist, each one respectively three- and four-times removed
from metaphysical intellectuality rather than, as in the case of the physical
mind of egocentric selfhood, just once removed from it in due phenomenally
subjective vein.
387. Where
phenomenal objectivity and noumenal objectivity are
concerned, however, one is on the other side of the gender fence, the female
side, in a realm that, far from openly acknowledging folly and wisdom, is
obsessed with good and evil, politics and science, to the detriment, it may be,
of economics and religion, not least of all when the latter are invaded and
corrupted by good and evil in due political and scientific fashion, becoming no
more than adjuncts to a female disposition.
388. Just
as religion can be fourth-rate in fundamentalism, third-rate in humanism,
second-rate in nonconformism, and first-rate in
transcendentalism, with reference to the heart, the womb, the brain, and the
lungs respectively, so it can be each of these in relation to the (outer)
senses, viz. the eyes, the tongue, the flesh, and the ears, where similar rates
of evaluation ... ranging from Space to Time via Volume and Mass ... apply,
albeit with regard to 'once born' rather than to 're-born' criteria, which,
stemming from a centrifugal source, are apt to result in a 'straight'
manifestation of religion instead of one that is centripetal, and therefore
'hip'.
389. Yet,
even here, the metaphysical takes spiritual precedence over the physical, the
physical spiritual precedence over the chemical, and the chemical spiritual
precedence over the metachemical, the latter of which
makes, in due fundamentalist vein, for a fourth-rate approach to religion, an
approach grounded in the metachemical body (of the
eyes).
390. Hence,
for logical consistency, let us distinguish the metachemical
body (of the eyes) from the chemical body (of the tongue), the former making
for a fourth- and the latter a third-rate approach to 'once born' religion,
while we should likewise distinguish, on the male side of the gender fence, so
to speak, the physical body (of the phallus) from the metaphysical body (of the
ears), the latter of which is alone commensurate with first-rate 'once born'
religion, since the ears stand to the phallus in elemental terms as air to
vegetation, and it is air which is correlative with the metaphysical. Just so, the eyes stand to the tongue in
elemental terms as fire to water, fire being correlative with the metachemical and thus with that which, being noumenally objective, stands at a further remove even than
water from the noumenal subjectivity of true
spirituality.
391. However,
like the 'sensible' religions, the 'sensual' ones also reflect the operation of
a cyclical arrangement whereby mind merges with will and is in turn conditioned
by spirit, even when the spirituality is anything but genuine, and hence
metaphysical.
392. If we
take, as before, the example of metaphysical religion, we shall find that, in
the 'once born' context of external devotion, mind is subegocentric,
since subegocentricity is that which accrues to a
level of psychic awareness, centred subatomically in
the proton, which has for its object of focus the ears, whose subnatural will (to hear) transports it towards a
subconscious fulfilment in harmony with such airwaves as one is receiving in
due process of listening to whatever they are carrying, be it music or speech
or other sounds of, in particular, a religious significance.
393. Hence
the situation here is the reverse of the 're-born' context of 'sensible'
religion, since it is the will of the outer metaphysical body to subjectively
diverge towards the sound(s) one is listening to, which come at one from
outside the self. Whereas the inner
metaphysical will is about breathing in, the outer metaphysical will is about
projecting out; and whereas the inner metaphysical spirit is about breathing
out, the outer metaphysical spirit is about projecting in, since it must come to
one in the guise, for example, of music, and then one must be listening to it
for it to register subconsciously as recognizable patterns of sound to which
one responds in a receptive manner.
394. Paradoxically,
the outer metaphysical self of subegocentric mind
loses itself by identifying with the outer metaphysical body (of the ears) and
thus listening to whatever music or sound is coming to it from without, wherein
it is subconsciously fulfilled (at least if the music or sound is agreeable). The subjective divergence of hearing would
not, of course, enable this to happen, since hearing is germane to the ears and
something that goes on whether or not one, as subegocentric
mind, is subconsciously attuned to it.
Only commitment by the subego of outer metaphysical
selfhood to the outer metaphysical body makes listening possible, and this is
what transmutes it from the personal plane of subegocentricity
to the universal plane of subconsciousness, passing
via the impersonal self to approximate unity with whatever sounds the airwaves
may be bombarding it or, more correctly, the eardrums with at the time.
395. Thus
although release from selfhood is still the motive driving one to subegocentrically tune-in, as it were, to the outer
metaphysical body, such release is vis-à-vis incoming spirit and completely
contrasts, in consequence, with the outgoing spirit of the breath to which the
superman is attuned during the process of inner meditation. There is doubtless a sense in which listening
to music, say, is a process of outer meditation, but it can never be anything
more than 'straight' in view of its worshipful deference to external
glory. It is essentially an extrovert
form of metaphysics which, in consequence of its dependence on external ends,
will never deliver the maximum of spiritual fulfilment, but always be
constrained to a comparatively (in relation to inner metaphysics) superficial
grasp of truth and joy.
396. For
ultimate salvation lies within, in the 're-born' metaphysics of the lungs, and
it is this which delivers the relevant self, the inner metaphysical self of superegocentricity, to maximum release from selfhood on the
outflowing breath of inner metaphysical spirit.
397. The subman, by contrast, will remain - unless crassly extrovert
- less than truly satisfied with his comparatively superficial metaphysics, and
desirous, if relatively sensible, of moving up the idealistic axis of
metaphysical commitment from sequential time and wise soul to spaced space and
wise spirit, exchanging an outer power and glory for an inner power and glory
that will lift him clear of subegocentricity into the
superegocentric mind of the superman. For, in that, religion becomes 'hip', casts
off its external straightness to slip into internal roundness, the centripetal
tapering of a subjective convergence to the metaphysical omega point of a
maximum truth and joy which, being fully sensible, can only be the more perfect
of the two manifestations of spiritual fulfilment, in what amounts to the
ultimate idealism of the Superchristian
transcendentalist.
398. With
regard, briefly, to the other axes, that which, being noumenally
objective, utilizes the super-unnatural will of the outer metachemical
body (of the eyes) to achieve a redemptive transmutation in relation to outer metachemical spirit ... is the super-unego,
which accordingly becomes the super-unconscious.
399. Conversely,
that which utilizes the sub-unnatural will of the inner metachemical
body (of the heart) to achieve a redemptive transmutation in relation to inner metachemical spirit ... is the sub-unego,
which accordingly becomes the sub-unconscious.
400. Likewise
that which, being phenomenally objective, utilizes the upper-unnatural will of
the outer chemical body (of the tongue) to achieve a redemptive transmutation
in relation to outer chemical spirit ... is the upper unego,
which accordingly becomes the upper unconscious.
401. Conversely,
that which utilizes the lower-unnatural will of the inner chemical body (of the
womb) to achieve a redemptive transmutation in relation to inner chemical
spirit ... is the lower unego, which accordingly
becomes the lower unconscious.
402. Similarly
that which, being phenomenally subjective, utilizes the lower-natural will of
the outer physical body (of the phallus) to achieve redemptive transmutation in
relation to outer physical spirit ... is the lower ego, which accordingly
becomes the lower conscious.
403. Conversely,
that which utilizes the upper-natural will of the inner physical body (of the
brain) to achieve redemptive transmutation in relation to inner physical spirit
... is the upper ego, which accordingly becomes the upper conscious.
404. Finally
(to return to metaphysics), that which, being noumenally
subjective, utilizes the subnatural will of the outer
metaphysical body (of the ears) to achieve redemptive transmutation in relation
to outer metaphysical spirit ... is the subego, which
accordingly becomes the subconscious.
405. Conversely,
that which utilizes the supernatural will of the inner metaphysical body (of
the lungs) to achieve redemptive transmutation in relation to inner
metaphysical spirit ... is the superego, which accordingly becomes the superconscious.
406. To
contrast the outer metachemical will of seeing with
the outer metachemical spirit of what is seen in
relation to the super-unego/super-unconscious, but
the inner metachemical will of feeling with the inner
metachemical spirit of what is felt in relation to
the sub-unego/sub-unconscious.
407. To
contrast the outer chemical will of speaking with the outer chemical spirit of
what is spoken in relation to the upper-unego/unconscious,
but the inner chemical will of breeding with the inner chemical spirit of what
is bred in relation to the lower-unego/unconscious.
408. To
contrast the outer physical will of touching with the outer physical spirit of
what is touched in relation to the lower-ego/conscious, but the inner physical
will of thinking with the inner physical spirit of what is thought in relation
to the upper-ego/conscious.
409. To
contrast the outer metaphysical will of hearing with the outer metaphysical
spirit of what is heard in relation to the subego/subconscious,
but the inner metaphysical will of breathing with the inner metaphysical spirit
of what is breathed in relation to the superego/superconscious.
410. Broadly,
the intention of what may be called positive metachemical
mind is to proceed from strength to love, whereas negative metachemical
mind tends to proceed from weakness to hatred.
411. Broadly,
the intention of positive chemical mind is to proceed from beauty to pride,
whereas negative chemical mind tends to proceed from ugliness to humility.
412. Broadly,
the intention of positive physical mind is to proceed from knowledge to pleasure,
whereas negative physical mind tends to proceed from ignorance to pain.
413. Broadly,
the intention of positive metaphysical mind is to proceed from truth to joy,
whereas negative metaphysical mind tends to proceed from illusion to woe.
414. Negative
mind differs from positive mind in each and every axis or plane by being that
which is most 'particular' and least 'wavicular' and/or more (relative to most) 'particular'
and less (relative to least) 'wavicular' in its
subatomic structure - the former absolutely negative, the latter relatively so.
415. Positive
mind differs from negative mind in each and every axis or plane by being that
which is more (relative to most) 'wavicular' and less
(relative to least) 'particular' and/or most 'wavicular'
and least 'particular' in its subatomic structure - the former relatively
positive, the latter absolutely so.
416. Hence
the distinction between negative and positive orders of mind is deducible to
the basic particle/wavicle oscillations that
characterize the subdivisions of each and every element and/or elementino.
417. Generally
speaking, science and politics are characterized by negative mind, in that they
appertain to particle-dominated elements/elementinos
in respectively absolute and relative terms.
418. By
contrast, economics and religion are chiefly characterized by positive mind, in
that they appertain to wavicle-oriented elements/elementinos in respectively relative and absolute terms.
419. Objective
kinds of mind will, as a rule, be more extensively negative and less
intensively positive, whereas their subjective counterparts will be less
extensively negative and more intensively positive ... in keeping with the
female/male gender distinction that exists between objectivity and subjectivity
in relation to rectilinear (angular) and curvilinear (circular) modes of
divergence or convergence, depending on the axis.
420. Negative
mind should be distinguished from positive mind in terms of the prefix 'anti',
as in antisuper-unego or antisub-unego,
where the outer and inner metachemical selves are
concerned.
421. Concerning
the metachemical antiselves,
the antisuper-unego will be utilizing the outer metachemical body/will to achieve an antisuper-unconscious
redemption or, rather, condemnation (anti-redemption) of itself in relation to
negative visionary experience, whereas the antisub-unego
will be utilizing the inner metachemical body/will to
achieve an antisub-unconscious condemnation of itself
in relation to negative emotional experience, both of which contrast with the
redemptive experiences of their positive counterparts.
422. Concerning
the chemical antiselves, the upper anti-unego will be utilizing the outer chemical body/will to
achieve an upper anti-unconscious condemnation of itself in relation to negative
verbal experience, whereas the lower anti-unego will
be utilizing the inner chemical body/will to achieve a lower anti-unconscious
condemnation of itself in relation to negative maternal experience, both of
which contrast with the redemptive experiences of their positive counterparts.
423. Concerning
the physical antiselves, the lower anti-ego will be
utilizing the outer physical body/will to achieve a lower anti-conscious
condemnation of itself in relation to negative coital experience, whereas the
upper anti-ego will be utilizing the upper physical body/will to achieve an
upper anti-conscious condemnation of itself in relation to negative
intellectual experience, both of which contrast with the redemptive experiences
of their positive counterparts.
424. Concerning
the metaphysical antiselves, the anti-subego will be utilizing the outer metaphysical body/will
to achieve an anti-subconscious condemnation of itself in relation to negative
aural experience, whereas the anti-superego will be utilizing the inner
metaphysical body/will to achieve an anti-superconscious
condemnation of itself in relation to negative spiritual experience, both of
which contrast with the redemptive experiences of their positive counterparts.
425. Negative
mind differs from positive mind on any given axis or plane in terms of the
degree to which particles predominate over wavicles
or, conversely, wavicles over particles, not in terms
of actually being or appertaining to a completely separate mind. For, in truth, the self can be negative or
positive in both external and internal contexts.
426. The
self of the scientific person, or scientist, being characterized by an
elemental-particle bias, will reflect the least self-esteem in relation to the
materialistic extent to which particles predominate over wavicles
in his subatomic integrity - probably by as much as 3:1.
427. The
self of the political person, or politician, being characterized by a
molecular-particle bias, will reflect more self-esteem than the scientist but
less self-esteem than the economist in relation to the realistic extent to
which particles predominate over wavicles in his
subatomic integrity - probably by as much as 2:1.
428. The self
of the economic person, or economist, being characterized by a molecular-wavicle bias, will reflect less self-esteem than the priest
but more self-esteem than the politician in relation to the naturalistic extent
to which wavicles preponderate over particles in his
subatomic integrity - probably by as much as 2:1.
429. The
self of the religious person, or priest, being characterized by an elemental-wavicle bias, will reflect the most self-esteem in relation
to the idealistic extent to which wavicles preponderate
over particles in his subatomic integrity - probably by as much as 3:1.
430. Hence
there is a definite correlation, I contend, between the nature of a person's
professional or vocational interests and the degree of his self-esteem, since
the extent of self-cultivation will determine the suitability of any given
discipline to one.
431. One
can be too evolved or, depending on one's gender, too devolved ... to be
content with a scientific and/or political destiny, for which the requirement
of negative mind is a prerequisite, if one is to pass muster and be resigned to
one's fate.
432. Conversely,
one can be insufficiently evolved and/or devolved to be capable of an economic
and/or religious destiny, for which the requirement of positive mind is a
prerequisite, if one is to pass muster and be resigned to one's fate.
433. The
male side of life evolves, within subjectivity, from particles to wavicles, whereas the female side of life devolves, within
objectivity, from particles to wavicles.
434. This
is also borne out by the fact, by now a long-established tenet of my
philosophy, that whereas males 'rise' from, for instance, massive mass to
voluminous volume in masculinity, and from sequential time to spaced space in
divinity (submasculine to supermasculine),
females 'fall' from spatial space to repetitive time in devility
(superfeminine to subfeminine),
and from volumetric volume to massed mass in femininity.
435. Equally,
this would be to say that whereas males evolve from foolish id to foolish intellect
in masculinity, and from wise soul to wise spirit in divinity, females devolve
from evil spirit to evil soul in devility, and from
good intellect to good id in femininity.
436. Thus
the likelihood that men evolve from particles to wavicles
on any given axis, whether externally or internally, is confirmed, it seems to
me, by the subjective pressures which accrue to the male side of life by dint
of its plenumous basis in, for example, the solar
cosmos.
437. Conversely,
the likelihood that women devolve from particles to wavicles
on any given axis, whether externally or internally, is confirmed by the
objective pressures which accrue to the female side of life by dint of its
vacuous basis in, for example, the stellar cosmos.
438. This
is generally reflected, in phenomenal terms, by the plenumous/vacuous
distinction which normally exists between scrotum and womb, the former spermatically self-contained, the latter foetally other-dependent.
439. Outer
negative metachemical mind extends from the scientific
absolutism in elemental-particle photons of that which, being most 'particular'
and least 'wavicular', is most weak and least strong
... to the political relativity in molecular-particle photons of that which,
being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) weak and less
(relative to least) strong.
440. Outer
positive metachemical mind extends from the economic
relativity in molecular-wavicle photons of that
which, being less (relative to least) 'particular' and more (relative to most)
'wavicular', is less (relative to least) weak and
more (relative to most) strong ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and
most 'wavicular', is least weak and most strong.
441. Inner
negative metachemical mind extends from the
scientific absolutism in elemental-particle photinos
of that which, being most 'particular' and least 'wavicular',
is most hate and least love ... to the political relativity in
molecular-particle photinos of that which, being more
(relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) hate and less
(relative to least) love.
442. Inner
positive metachemical mind extends from the economic
relativity in molecular-wavicle photinos
of that which, being less (relative to least) 'particular' and more (relative
to most) 'wavicular', is less (relative to least)
hate and more (relative to most) love ... to the religious absolutism in
elemental-wavicle photinos
of that which, being least 'particular' and most 'wavicular',
is least hate and most love.
443. Outer
negative chemical mind extends from the scientific absolutism in
elemental-particle electrons and/or positrons of that which, being most
'particular' and least 'wavicular', is most ugly and
least beautiful ... to the political relativity in molecular-particle electrons
and/or positrons of that which, being more (relative to most) 'particular' and
less (relative to least) 'wavicular', is more
(relative to most) ugly and less (relative to least) beautiful.
444. Outer
positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being
less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ugly and more
(relative to most) beautiful ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being
least 'particular' and most 'wavicular', is least
ugly and most beautiful.
445. Inner
negative chemical mind extends from the scientific absolutism in
elemental-particle electrinos and/or positrinos of that which, being most 'particular' and least
'wavicular', is most humble and least proud ... to
the political relativity in molecular-particle electrinos
and/or positrinos of that which, being more (relative
to most) 'particular' and less (relative to least) 'wavicular',
is more (relative to most) humble and less (relative to least) proud.
446. Inner
positive chemical mind extends from the economic relativity in molecular-wavicle electrinos and/or positrinos of that which, being less (relative to least)
'particular' and more (relative to most) 'wavicular',
is less (relative to least) humble and more (relative to most) proud ... to the
religious absolutism in elemental-wavicle electrinos and/or positrinos of
that which, being least 'particular' and most 'wavicular',
is least humble and most proud.
447. Outer
negative physical mind extends from the scientific absolutism in
elemental-particle neutrons and/or deuterons of that which, being most
'particular' and least 'wavicular', is most ignorant
and least knowledgeable ... to the political relativity in molecular-particle
neutrons and/or deuterons of that which, being more (relative to most)
'particular' and less (relative to least) 'wavicular',
is more (relative to most) ignorant and less (relative to least) knowledgeable.
448. Outer
positive physical mind extends from the economic relativity in molecular-wavicle neutrons and/or deuterons of that which, being less
(relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ignorant and more
(relative to most) knowledgeable ... to the religious absolutism in elemental-wavicle neutrons and/or deuterons of that which, being
least 'particular' and most 'wavicular', is least
ignorant and most knowledgeable.
449. Inner
negative physical mind extends from the scientific absolutism in
elemental-particle neutrinos and/or deuterinos of
that which, being most 'particular' and least 'wavicular',
is most painful and least pleasurable ... to the political relativity in
molecular-particle neutrinos and/or deuterinos of
that which, being more (relative to most) 'particular' and less (relative to
least) 'wavicular', is more (relative to most)
painful and less (relative to least) pleasurable.
450. Inner
positive physical mind extends from the economic relativity in molecular-wavicle neutrinos and/or deuterinos
of that which, being less (relative to least) 'particular' and more (relative
to most) 'wavicular', is less (relative to least)
painful and more (relative to most) pleasurable ... to the religious absolutism
in elemental-wavicle neutrinos and/or deuterinos of that which, being least 'particular' and most
'wavicular', is least painful and most pleasurable.
451. Outer
negative metaphysical mind extends from the scientific absolutism in
elemental-particle protons of that which, being most 'particular' and least 'wavicular', is most illusory and least truthful ... to the
political relativity in molecular-particle protons of that which, being more
(relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) illusory and less
(relative to least) truthful.
452. Outer
positive metaphysical mind extends from the economic relativity in molecular-wavicle protons of that which, being less (relative to
least) 'particular' and more (relative to most) 'wavicular',
is less (relative to least) illusory and more (relative to most) truthful ...
to the religious absolutism in elemental-wavicle
protons of that which, being least 'particular' and most 'wavicular',
is least illusory and most truthful.
453. Inner
negative metaphysical mind extends from the scientific absolutism in
elemental-particle protinos of that which, being most
'particular' and least 'wavicular', is most woeful
and least joyful ... to the political relativity in molecular-particle protinos of that which, being more (relative to most)
'particular' and less (relative to least) 'wavicular',
is more (relative to most) woeful and less (relative to least) joyful.
454. Inner
positive metaphysical mind extends from the economic relativity in molecular-wavicle protinos of that which,
being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) woeful and more
(relative to most) joyful ... to the religious absolutism in elemental-wavicle protinos of that which,
being least 'particular' and most 'wavicular', is
least woeful and most joyful.
455. To
avoid undue repetition in the above aphorisms, I have emphasized will at the expense
of spirit in the external contexts (of the elements), and spirit at the expense
of will in the internal contexts (of the elementinos),
thereby contrasting truth, for example, with joy, and illusion with woe in
regard to metaphysics. In reality, however,
will and spirit adhere to both external and internal contexts, the only
difference being that, in view of the larger particle basis of elements, will
tends to predominate over spirit in external contexts, whereas, in view of the
smaller particle basis of elementinos, spirit tends
to preponderate over will in internal contexts, so that one can generalize from
the one to the other in the biased manner outlined above.
456. Yet
the general preponderance of spirit over will in the internal contexts is the
main reason why they are preferable to the external ones, given the enhanced
redemption that, in particular, accrues to positive mind in the guise of
sensibility, thereby leaving sensuality severely in its 're-born' wake. Even negative mind will not suffer
condemnation to anything like the same extent internally as must characterize
its external counterpart in relation to sensuality, where the cruder nature of
elements has necessarily to be reckoned with from the viewpoint of a
centrifugal base.
457. Still,
the distinction between the condemnation of negative mind to antispirit and the redemption of positive mind by holy
spirit is one in which the self is either damned or saved, whether in external
or internal contexts, and this, as we have argued, depends upon the degree of
self-esteem to which the self, in whatever guise, has attained.
458. External
damnation will of course be more extensive for the relevant negative self than
internal damnation, whilst internal salvation will be more intensive for the
relevant positive self than external salvation, bearing in mind that the
internal contexts taper to a centripetal point, in complete contrast to the
centrifugal origins of the external ones.
459. The
scientific and/or political damnation of the external negative self will
accordingly be worse, in its will-dominated constitution, than the correlative
damnation of its internal counterpart, whereas the economic and/or religious
salvation of the internal positive self will be better, in its spirit-oriented constitution,
than the correlative salvation of its external counterpart. Frankly, it pays to be 're-born'.
460. Granted
that the self is mind, and that there are as many selves as there are minds
vis-à-vis the different bodily organs to which we have given due consideration
throughout this text, the relationship between mind and will, on the one hand,
and between mind (duly transported) and spirit, on the other hand, is what
makes for the powerful and glorious attributes of our metachemical,
chemical, physical, and metaphysical axes.
Will does not, by itself, equal weakness or strength, ugliness or
beauty, ignorance or knowledge, illusion or truth, since these descriptions are
not attributes of willing but of the relationship between mind and will.
461. Hence
there can be no truth, for example, where there is no application of the
relevant mind, in this case the positive superego, to the inner metaphysical
body/will. Ultimate truth is an
expression of the application of mind to will on the inner metaphysical plane,
not an isolated attribute of either the superego or the superwill! (Although the context of intellectual truth
or, rather, of metaphysical insight achieved via the intellect does not
necessarily require the simultaneous application of such a superwill,
even though it presupposes a knowledge of the desirability of true spirituality
and may well serve as a vehicle for encouraging it, in due course.)
462. But
if truth is neither mind nor will alone, then neither is joy, since this also
requires the application of mind to spirit, the superego becoming superconscious in the process of identifying with the
latter, and would exist neither for the mind alone nor even for the spirit,
whose essence is lightness, not joy. Joy
is what contact with the spirit, the airy lightness of outflowing
breath, does for the mind, the superego-become-superconscious,
and therefore joy cannot exist independently of the spirit but only in relation
to it, being an expression or, rather, impression of spirit upon the mind.
463. Thus
as mind was empowered by the will, so it is glorified by the spirit, becoming
joyous. In fact, one could speak of the
assumption of joy by the mind, the superconscious of
inner positive metaphysical self, in terms of an oversoul,
since it is a feeling of such refinement and sublimity
as to be beyond the base level of the soul merely conceived in fundamentalist
and therefore effectively diabolic terms.
Rather, it is the divine soul of self-realization.
464. If
God equals truth and Heaven equals joy, then God and Heaven can no more be
conceived of independently of the mind, the superegocentric
mind, shall we say, of inner metaphysical selfhood, than truth and joy, since
God as truth will be a combination of metaphysical self and will, whilst Heaven
as joy will be a combination of metaphysical self and spirit, the latter of
which lifts the redeemed selfhood of superconscious
mind to the heavenly heights of joyful self-realization.
465. Hence,
ultimately, God is not the lungs (though they will suffice in terms of a crude
approximation), but that superegocentric awareness of
their will (to breathe) which carries the inner metaphysical self towards the
Holy Spirit (of exhaled breath), wherein it is saved to the Heaven of joy by
being lifted up on the latter's lightness.
God is more than inner metaphysical will, and Heaven, likewise, more
than inner metaphysical spirit, since God is what is known by the inner
metaphysical self, and Heaven what is experienced by it once it abandons itself
to their keeping, so to speak, thereby passing from lungs to breath.
466. Admittedly,
without the lungs and the breath there would be no possibility of either God or
Heaven, but they are not divine or sublime in themselves, independently of the
inner metaphysical self. In fact,
without the spark of self-enlightenment, they are merely functions of the
body. It is the awareness of the inner
metaphysical self which creates God and Heaven for itself by co-operating with
the lungs and the breath in the interests of self-fulfilment. For only through such co-operation can the
superego come fully alive, achieving superconscious
deliverance from itself. Only then is
its existence completely justified.
467. Of
course, what applies to the inner metaphysical self applies no less to the
outer metaphysical self, the subego of that which is
mindfully attuned to the aural willing of the outer metaphysical body, the
ears, and subconsciously receptive, in consequence, to such outer metaphysical
spirit as may be at large on the airwaves in the guise, for instance, of
music. Such truth and joy as exist here,
in this external context, exist for it in relation to outer metaphysical will
and spirit, not independently of them, and we may be confident that there will
be more truth than joy in this sensual context of metaphysics than vice versa,
and therefore more God than Heaven with regard to the subego's
relation to a cycle in which subnatural will
predominates, as aural willing, over outer metaphysical spirit, and it is more
logical, in consequence, to adopt an attitude of worshipful deference to God
than self-realization in Heaven.
468. In
fact, this is what characterizes 'once born' religion, where the relationship
of self to will is more important than the relationship of self to spirit, in
view of the greater predominance, externally, of will over spirit, and where
submission of self to God is accordingly deemed to be the principal
requirement. The emphasis here is on God,
not Heaven, and although a degree of heavenly experience is possible, it will be subordinate, overall, to the predominating
will, to which the outer metaphysical self inevitably defers in due worshipful
vein. Only in the 're-born' context of
internal metaphysics will the emphasis be on spirit, and hence Heaven, for the
experiencing self. As self and will
combined, God is then a means to a heavenly end, not a divine beginning to be
deferred to from a spiritual end.
469. Now,
obviously, what has been said above of metaphysics, the per se of religion, applies no less to
physics, chemistry, and metachemistry, as we tend
away from genuine religion to increasingly 'bovaryized'
forms of religion which effectively defer to some alternative disciplinary per
se, be it economic in the case of physics, political in the case of
chemistry, or scientific in the case of metachemistry. In all cases, the connection between the
relevant self and its correlative will and spirit is what makes for the
respective attributes, both powerful and glorious, of the axes or planes in
question, and in all cases will predominates over spirit in the external
contexts, but spirit preponderates over will in the internal ones. Thus the emphasis is transferred from man to
the earth in physics, from woman to purgatory in chemistry, and from the Devil
to Hell in metachemistry, as one moves from 'once
born' to 're-born' religion.
470. Since
metaphysics can be negative or positive in both external and internal
manifestations, the same of course applies to physics, chemistry, and metachemistry, which means that not only is there a
positive man/earth but also a negative man/earth, not only a positive
woman/purgatory but also a negative woman/purgatory, not only a positive
Devil/Hell but also a negative Devil/Hell ... which complements the negative
God/Heaven of the metaphysical selves when there is insufficient self-esteem to
lift them beyond scientific and/or political condemnation to an economic and/or
religious redemption. For, in all
contexts, one is still dealing with the relationship of self to will and
spirit, whether that self be negative (and particle-dominated) or positive (and
wavicle-liberated), with due regard to the contrary
emphases on will or spirit which typify external and internal contexts.
471. Of
course, no-one is completely neutral in their stance before life, least of all
I. For as a more evolved male, I regard
things from a metaphysical standpoint primarily, which is why I do not hesitate
to centre my thought in religion and apply religious descriptions or parallels
to other axes, both lower and contrary, than that to which I preponderantly
pertain.
472. Yet I
am aware that terms like negative Devil/Hell may not be so forthcoming to
someone with a predominantly scientific bias, and that his terminology may
reject religious references altogether in its purely materialistic concern with
life. In fact, the more scientific the
person, the less likely is he to endorse religious concepts and definitions
anyway, since he will be rooted in appearances and thus be at the furthest
possible terminological remove from essences, scarcely even aware, in the more
extreme cases of scientific partiality, of empirical objectivity, of their
existence or legitimacy.
473. For
appearance and essence are not, after all, the best of friends, the one
tending, more often than not, to exclude the other as they go about either
dominating (in appearance's case) or liberating (in essence's case) the
quantitative and qualitative intermediate disciplines that may be associated,
by and large in worldly fashion, with politics and economics. Now even these more relativistic disciplines
will have a terminological bias and preference of their own which will tend to
exclude the scientific and/or religious extremes, evaluating life according to
specifically political or economic descriptions when they are free to do so,
which is to say, when society is characterized by either a political or an
economic hegemony, rather than by science and religion instead.
474. Such
a society, it hardly needs emphasizing, will be phenomenal and worldly,
scornful or suspicious of the noumenal and
otherworldly extremes that would subordinate politics and economics to either a
scientific or a religious hegemony, as the case may be. At least this would appear to be so in
practice, although, in theory, it is of course fair to say that the more
masculine type of worldly society, centred in economics, will be hopeful of
religious salvation in 'Kingdom Come', and thus be open to the possibility of
otherworldly persuasion. For how else
can the World be honourably overcome ... except through religious salvation in
'Kingdom Come'? Only those who are too
'bogged down' in worldly interests would be against such an otherworldly
prospect.
475. When
we examine terms like 'humanism' and 'nonconformism'
in more detail, it soon becomes clear that we have a gender distinction here in
which feminine and masculine alternatives co-exist in uneasy symbiosis, unequal
partners, so to speak, in a worldly arrangement. There is between these terms a
watery/vegetative gulf which makes of the one a finished product and of the
other a quite unfinished and even demonstrably imperfect product. Humanism conforms, but to what? The answer, in a nutshell, is to the
punishment of crime, to the maternal nurturing and rearing of offspring, to the
just condemnation of cruelty, and thus to an opposition of feminine good to
diabolic (superfeminine to subfeminine)
evil.
476. Humanism
is a finished product compared to nonconformism, and
I believe that one can characterize its relationship to the latter as one of
virtuous immorality vis-à-vis vicious morality.
For even if nonconformism is not as vicious,
being subjective, as fundamentalism, or crime, nevertheless it is far from
virtuous, standing in an inferior moral relationship to the grace of
transcendentalism.
477. For
what is nonconformism, after
all, but the folly of sin, the stupidity of phenomenally subjective
self-indulgence, which we can characterize in masculine terms by dint of its
vegetative nature. The Nonconformist is,
to put it bluntly, a fool, and thus he can seem to be quite inferior to the
just punisher of fundamentalist evil, the respectable woman whose virtuous immorality,
in phenomenal objectivity, is apt to put him in the sinful shade, as it
proclaims its goodness in due humanist fashion.
478. Ah,
but that is only from the feminine point of view! From what might be called the divine
standpoint, however, such a fool has this advantage over 'the good': he is
closer to wisdom or, at any rate, to the possibility thereof, since wisdom has
nothing to do with the punishment of evil, but everything to do with the
forgiveness of folly and the attainment of grace.
479. Transcendentalist
grace it is that stands above nonconformist folly, even unto 'rebirth', and
this is what gives to the Nonconformist, the sinful man of vegetative
self-indulgence, a hope of better things to come, of a 'better world' which, in
its otherworldly kindness, would redeem him and deliver him from sin. At least it will if he is not too great a
fool, and thus bereft of any shame for what wisdom calls sin. He must be at least to some extent a
Christian, this Nonconformist, if he is to have any hope of transcendentalist
redemption and not be all the more vulnerable, by contrast, to the dominance of
'the good' in their struggle with evil, being effectively roped-in to a
subordinate and self-denigratory position in relation
to such a struggle.
480. Obviously,
this does happen, and it happens where there is insufficient respect for or
acknowledgement of wisdom (no matter how imperfectly realized) to permit 'the
foolish' to turn their back on goodness/evil in pursuance of greater wisdom or,
at the very least, a reduction of folly.
It happens, in short, to the Nonconformist who, not having
institutionalized access to confession/absolution, is obliged to live with his
sins and more or less take them for granted.
Such a Nonconformist is more likely to be Anglican than Roman Catholic.
481. Of course,
there is humanism in Roman Catholicism as in Anglicanism, since both
denominations pander to womanly goodness in the Marian context of the 'Madonna
and Child', and thus reserve a place for women with regard to the immoral
virtue of justness, without which they would be more vulnerable to the immoral
vice of cruelty, and thus be of more trouble to their husbands or menfolk in general.
One cannot blame the Church for reserving a place for women, even if
such a place, necessarily humanist, falls short of that which is properly
Christian, and hence, nonconformist, concerned less with 'an eye for an eye'
than with 'turning the other cheek'.
482. For
Christianity is, of course, fundamentally masculine in its Christ-centred
devotion to Christian teachings, not the least applicable of which is the
advice to men to leave women or, at the very least, reduce their commitments to
women in order to take up the Cross and follow Christ. For it is folly that leads to wisdom, not
goodness, and nonconformism is thus the precondition
of transcendentalism and the 'peace that surpasses understanding', the
spirituality, in short, that lies beyond (and above) 'the word'.
483. Christ
offers an alternative to the heathen dominance of men by female powers, both
good and evil, and this alternative requires a certain awareness by 'the
foolish' of the advantage of wisdom, even if it doesn't absolve them from folly
but, for the majority of men at all times everywhere in Christendom, merely
saves them from sensual folly in the phallus to sensible folly in the brain, of
which 'the word' (of Christ) is an adjunct, the word 'made flesh' through
Christ.
484. For,
at the end of the day, the cerebral sphere of 're-born' vegetativeness
is still folly, and hence sinful, being a phenomenally subjective shortfall
from the noumenal subjectivity of authentic grace in
the spirit of transcendentalist wisdom, the so-called 'peace' that surpasses
the cerebral understanding. Even
Christian nonconformism is sinful and hence stupidly
bereft of the spirit. But the 're-born'
Nonconformist can be one who has effectively turned his back on women to the
extent that he has embraced the higher nonconformism
of 'the word'. And that is significant
in itself!
485. Since
nonconformism within Christianity appertains, through
Christ, to the vegetative and thus properly masculine aspect of things, it
follows that bodily representations of Christ on the Cross are effectively
nonconformist in their vegetative integrity with regard to the flesh, and that
rejection of the flesh through Christ is what makes one Christian, inasmuch as
the substitution of cerebral for carnal, or coital, vegetation delivers one
from 'once born' to 're-born' nature, from sensuality to sensibility, and
thereby makes possible (though only where there is sufficient supermasculine will) subsequent elevation from 'the word'
to the spirit, the 'peace' that surpasses intellectual 'understanding', in what
is, compared to aural grace, a 're-born' supernature.
486. However,
in practice, few if any Christians, or Nonconformists, actually achieve this
supernatural elevation beyond the 're-born' vegetativeness
of the brain, since, as we have found, verbal absolution of sins tends to be
the word-centred norm, a norm falling demonstrably short of authentic grace in
what would have to be meditative praxis of an overly transcendentalist nature
or, rather, supernature ... in due Buddhist
fashion. The Church remains, for the
most part, 'bogged down' in Christ, in the 'word made flesh', and cerebral
'rebirth' is accordingly as much as can be expected in terms of so-called
'salvation from sin', meaning, principally, 'sins of the (phallic) flesh'. The fact that such a 'rebirth' is in itself
sinful ... generally passes unnoticed or, at any rate, unremarked
upon.
487. Rather
than get drawn back into that subject again, I should prefer to draw attention
to the fact that physical representations of Christ on the Cross confirm a
nonconformist bias in due masculine deference to the vegetative, or fleshy,
aspect of things - as, incidentally, does celebration of the Mass, in which the
'body of Christ' is symbolized through recourse to the Eucharistic wafer.
488. Thus
in both Anglicanism and Roman Catholicism there is ample evidence of
nonconformist factors such as one would expect from the Christian religion, a
religion in which folly is apt to get the better of wisdom, sin of grace, if to
a greater extent in Anglicanism, with its non-confessional habits, than in
Roman Catholicism.
489. But
what, we may wonder, is the case when there is a noticeable absence of
nonconformist factors from religion, as in those denominations which reject
bodily representations of Christ on the Cross in favour of symbolical
abstraction, the bare Cross itself, and which reject, moreover, the Mass as
something almost superstitiously beneath them?
490. Is it
not the case that such denominations, paradoxically regarded as nonconformist
in relation to the Established Church (Anglican in England), are less disposed
to the vegetative aspect of things and more disposed, by contrast, to either
watery or fiery alternatives, in due humanist and fundamentalist vein?
491. Are
they not that which has fallen away from masculine folly towards and actually
into an over-realm, so to speak, of feminine goodness and even, to some albeit
phenomenally limited extent compared to the noumenal
objectivity of the Behind per se,
diabolical evil, much as though they were the denominational equivalents of
Rugby League and Rugby Union vis-à-vis Association Football.
492. Why
is it that their abstract Cross, their fleshless Cross, lends itself in
imagination to one of two suggestions, depending on the denomination overall -
either to the suggestion of a superimposed feminine figure bearing the scales of
justice in due process of weighing punishment against crime or, in the other
case, to the suggestion of a burning Cross, the flames of which correlate, in
due emotional fashion, with that greater conflagration that would typify the
fundamentalist Behind, where not the Cross but the Star reigns diabolically
supreme.
493. Clearly,
the distinction we are drawing between watery and fiery modes of Protestantism
here is one between Puritanism, in the widest denominational sense of that
term, and Dissenterism; between Christian or, more
correctly, pseudo-Christian forms of humanism and fundamentalism that reflect
quasi-feminine and quasi-diabolic departures from masculine 'straightness'
which, in other contexts, we have characterized as 'bent', and which suggest a
falling away from Christ towards maternal and paternal or, at any rate, Creatoresque alternatives, in due heathenistic
vein.
494. Certainly,
it must follow that when water and fire take over from vegetation in what has,
erroneously in my opinion, become associated with nonconformist practices, the
result is less than Christian in what amounts to a greater concern with good
and evil, punishment and crime, at the expense of folly, and thus of the
nonconformist preoccupation with sin.
The female side of life will predominate at the expense of the male
side, with effectively anti-Christian (Heathen) consequences. Not only will Nonconformists be trodden
underfoot, but any aspiration towards transcendentalism will likewise be
opposed, resulting in a situation in which the former, as Anglicans, are
oppressed, and the latter, as Roman Catholics, excluded from participation in
what its apologists are fond of identifying with British and, in particular,
Protestant interests, whether or not under the ruse of solidarity in each case.
495. So
that which began as a Christian civilization gradually fell away into schism,
until, by and by, Protestant secularity, founded upon Heathen criteria of
watery and fiery freedoms, came to dominate society and, where necessary, exclude
those elements that were still recognizably Christian, and hence
nonconformist. The male was pissed and
spat upon from more openly humanist and fundamentalist vantage-points, and he
would either learn to accept the situation in meek submission to Heathen will,
or continue to oppose it, in defiance of good and evil, with hope of a better
world to come, paying the penalty of his defiance through discrimination and
exclusion.
496. Considering
that Anglicanism is nowhere near as Protestant, and therefore objectively heathenistic in anti-Christian humanism/fundamentalism, as
Puritanism and Dissenterism in their separate ways,
it makes sense to regard it as Anglo-Catholicism, since there can be no
question that nonconformist tendencies, in fleshy masculinity, preponderate
over humanist and fundamentalist ones where this denomination of the overall
Church is concerned, in consequence of which it adheres to the male and
Christian side of the world, the side we have identified with vegetation and
air, though especially vegetation, given its preponderantly sinful, and hence
foolish, nature. Fire and water would be
less elementally characteristic of both Anglican and Roman forms of
Catholicism, which is why they are more genuinely Christian in their avoidance or
minimization of female objectivity. The
average Anglican may be a bigger fool than the average Roman Catholic, but at
least he is more likely to be a fool than either good or evil, in punishing or
criminal terms.
497. Consequently,
there can be no doubt that his position as an Anglican in relation to what I
have customarily described as the triadic Beyond ... of Social
Transcendentalist futurity in 'Kingdom Come' ... should entitle him to a lower
place than the Roman Catholic but to a higher place than the Puritan, inasmuch
as we are distinguishing between water, vegetation, and air, or punishment,
sin, and grace, or humanism, nonconformism, and
transcendentalism. If I was formerly apt
to regard the Anglican as humanist and subject, in consequence, to a lowly
status in the triadic hierarchy of 'Kingdom Come' (as I, a self-professed
Social Transcendentalist, conceived of it), then recent logical procedures have
since obliged me to modify my perspective and regard him as predestined,
through denominational conditioning, for a more elevated status than the
Puritan, given his vegetative nonconformism.
498. Thus,
while the feminine should be brought low, the masculine must be encouraged to
rise up, rising above watery humanism in nonconformist support of the airy
transcendentalism that would characterize the top tier of our projected triadic
Beyond, a tier reserved for persons of Roman Catholic descent, bearing in mind
that such phenomenalized grace as had imperfectly,
through verbal absolution of confessed sins, accrued to Roman Catholicism ...
would entitle its traditional devotees to the benefit, where applicable, of
authentic grace in the full-blown transcendentalism, as it were, of the third
and highest tier of the Beyond in question, subdivisible,
as with the other tiers, into supermasculine,
masculine, and feminine sections, according to aptitude and gender.
499. For
just as there must be quasi-nonconformist and quasi-humanist subdivisions of
the transcendentalist tier (reserved to persons of Roman Catholic descent), so
there should be quasi-transcendentalist and quasi-humanist subdivisions of the
nonconformist tier (reserved to persons of Anglican descent), and
quasi-transcendentalist and quasi-nonconformist subdvisions
of the humanist tier (reserved to persons of Puritan descent, as well as to
repentant Dissenters), in order to ensure that everyone is religiously served
according to his/her capacities and predispositions.
500. Hence,
we may now establish, with enhanced logical certitude, that the triadic Beyond
of 'Kingdom Come', if and when it finally comes to pass, will ascend from
persons of Protestant descent to persons of Roman Catholic descent via persons
of Anglo-Catholic descent in due humanist, nonconformist, and transcendentalist
vein overall. There will be no fiery
fundamentalism in this triadic Beyond, but only watery, vegetative, and airy
parallels, as befitting the attainment of Eternity (by Mass, Volume, and Space)
at Time's predatory expense.
501. I
incline to regard the history of music, in Western civilization, as tending
from a noumenal-plane antithesis between Classical
and Folk during the prevalence of autocratic and theocratic rivalries, to a
phenomenal-plane antithesis, in the twentieth century, between Jazz and Rock,
where the prevalence of democratic and bureaucratic antagonists has tended to
exist at the expense of both autocratic (in relation to democracy) and
theocratic (in relation to bureaucracy) traditions.
502. Thus
there would seem to have been an elemental lowering, overall, from fire and air
to water and vegetation, as from wind-based and pipe-centred Classical/Folk
alternatives to keyboards-based and guitar-centred Jazz/Rock alternatives, a
lowering which reflects the historical progression of Western civilization from
noumenal to phenomenal planes, a progression from
Time and Space to Volume and Mass, with due gender distinctions between the
femaleness of Classical and Jazz in relation to noumenal
and phenomenal modes of objectivity, the former diabolic (superfeminine-to-subfeminine)
and the latter feminine, and the maleness of Folk and Rock in relation to noumenal and phenomenal modes of subjectivity, the former
divine (submasculine-to-supermasculine) and the
latter masculine.
503. This
is, of course, to generalize, both in terms of elemental and instrumental
categories, and even if traditional noumenal
parallels in Western civilization are questionably as Time/Space as has existed
in relation to, say, the Far East traditionally, still they afford us an
approximate reference-point from which to plot the descent, subsequently, of
both female and male types of music to what has since become the overly, and
very genuinely, phenomenal realms of democracy and bureaucracy, the former
feminine and the latter masculine in what amounts, for Jazz and Rock, to a
political/economic dichotomy between parliamentary and capitalist norms.
504. Certainly
the scientific nature or, rather, super-unnature
and/or sub-unnature (in sensuality and sensibility)
of classical music stands objectively apart from the religious nature or,
rather, subnature
and/or supernature of folk music
traditionally, the latter of which has tended to spurn recourse to printed
scores, and the same, of course, applies to Jazz vis-à-vis Rock, where the
objectivity of feminine unnature in watery keyboards
(particularly the piano) contrasts, most politically, with the score-spurning
subjectivity of masculine nature in relation to that most beloved of all rock
instruments - the (electric) guitar.
505. I
used to think, not altogether unreasonably, that it would be easier for Jews to
be saved up the time-space/soul-spirit axis from 'once born' idealism in the
ears to 're-born' idealism in the lungs ... than for Christians of a
nonconformist ilk to convert from voluminous volume/foolish intellect to spaced
space/wise spirit, jumping two planes from 're-born' naturalism in 'the word'
to 're-born' idealism in the breath.
506. Now
although this may seem self-evident, given that Jews would already be on the
idealistic axis and not at a phenomenal-plane remove from it in cerebral
naturalism, in reality the difficulty with 'once born' idealism, or Judaism, is
that one is more likely, as a man, to have a woman on one's back, so to speak,
from deferring, in due submasculine fashion, to superfeminine primacy, to the God-over-Devil delusion of
Biblical tradition, than not, and will therefore hardly be in a position to
climb away from sensual idealism towards its sensible counterpart, in which the
lungs have superseded the ears, and airy transcendentalism is accordingly
interiorized.
507. In
fact, it seems to me that unless one accepts my understanding of the
stellar/solar dichotomy, and effectively rejects the God-over-Devil delusion in
favour of the Devil-over-God transvaluation to which
my philosophy subscribes, one will remain submasculinely
subordinate to and subservient before superfeminine
primacy and in no position, in consequence, to be saved from wise soul to wise
spirit, abandoning deference towards that which is rooted in spatial space/evil
spirit, and as a sort of Judaic extrapolation from Oriental and, in particular,
Hindu precedent. So long as men continue
to regard Jehovah as God and Satan as the Devil, the stellar-plane 'First Mover'
as divine and the solar-plane 'Fallen Angel' as diabolic, they will remain
enslaved to the hegemony of noumenal objectivity.
508. Hence,
for male Jews, only the rejection of Biblical orthodoxy will free them from an
idealism that is in the shadow of cosmic materialism and allow them to climb
towards spiritual salvation in connection with the ultimate idealism of the
lungs, abandoning aural deference to the eyes and effective subordination to
women. For so long as one still has a
woman on one's back by dint of deferring to stellar primacy as God, there can
be no possibility of salvation.
509. Even
the Christian Nonconformist, who is 're-born' through Christ into the cerebral
vegetation of 'the word', of intellectual knowledge, may find it easier to convert
from his nonconformism to transcendentalism, from
lower-class phenomenal-plane naturalism to upper-class noumenal-plane
idealism, provided he is genuinely 're-born', and thus above and beyond women.
510. But
he would also have to be above and beyond men, or any homosexual leanings, if
he was really to be accounted of that minority of Nonconformists who would be
capable of jumping two planes and abandoning Christianity for that which is
closer, in essence, to Buddhism in its airy transcendentalism, its inner
metaphysical supernature.
511. Thus
if it would be difficult if not impossible for a practising homosexual to
embrace the third tier of our projected triadic Beyond in this overly
transcendentalist way, it would be completely beyond the scope of a practising
heterosexual, a Nonconformist who was insufficiently 're-born' to be even
properly Christian in cerebral knowledge, but who was still effectively Heathen
or heathenistic in his sensual predilection for
carnal knowledge, achieved at the expense or, rather, with the co-operation of
woman.
512. However,
for those Nonconformists who are now celibate and genuinely 're-born', I will
not conceive of them as being at a disadvantage to Jews, in the question of
achieving authentic inner grace, but prefer to regard their prospects of
supernatural idealism as greater than Jews so long as the latter do not abandon
submasculine deference, through Jehovah, to superfeminine primacy, but continue to adhere to it in
orthodox vein, thereby being unable to climb away from subnatural
idealism in due process of religious 'rebirth'.
513. But a
Jew who can accept the transvaluation to which my
work subscribes, and finds that he is less deferential to women in consequence,
will be able to achieve supernatural idealism more easily than his Christian
counterpart, since for him it is simply a matter of ascending the noumenal axis of Time-Space/Soul-Spirit, and not of
changing axes, in the manner of the 're-born' Christian. For him there is no change of element but
only a change in the way in which the element is cultivated, air passing from
the external context of the ears to the internal context of the lungs, as from
the airwaves to the breath.
514. Of
all the Christian Churches, the Roman Catholic Church is the most genuinely
Christian, inasmuch as it adheres to Christ's own rather celibate lifestyle and
moral opposition to women. Christ did
not marry, and neither do (or should) Roman Catholic priests, who are then all
the more able and entitled to act as spiritual exemplars to the 'flock' and
dispense verbal absolution for sins, no matter how inauthentic such grace may
be compared to genuine grace, achieved through meditative praxis of an overly
transcendentalist order.
515. The
Roman Catholic priest reflects a degree of wisdom commensurate with Christ's
own teachings and the institution of the Catholic Church. The Anglican priest, on the other hand,
doesn't, because his denomination is more openly foolish and bogged down, as it
were, in vegetative sin to the exclusion of grace. There are no points, if I may resort to a
sporting metaphor, for shooting over the crossbar in Association Football, that
Anglican parallel, the way there are for shooting or, rather, kicking over the
crossbar between the further uprights of Gaelic Football, which is avowedly
Roman Catholic in its acknowledgement of a sin/grace dichotomy between (netted)
goal and transcendent uprights.
516. Yet
the Anglican Church is still more Christian than the Puritan Church, with its
watery aloofness from vegetation, an aloofness which, certainly in the Baptist
sect, tends to emphasize, in no uncertain terms, the importance of Baptism, to
the exclusion of more mundane things, and which results in a purgatorial
opposition to the Earth, a sort of Rugby League-like humanist ascendancy over
the footballing folk 'down below' in foolish nonconformism.
Celibate the clergy of this Church are not, as a rule, and neither are
the clergy of the Dissenter's Church which stands behind it in more
fundamentalist terms, the least Christian of Churches compared to that which is
less (relative to least) Christian, viz. Puritanism, in its objective
ascendancy over the subjective realm of
vegetative earth below.
517. For
we can of course plot a progression from least to most via less and more
Christian, as we contrast the phenomenal objectivity of Dissenterism
and Puritanism with the phenomenal subjectivity of Anglicanism and Roman
Catholicism, moving, within duly restricted (lower-class) parameters, from fire
and water to vegetation and air.
518. No,
there is no more genuine Christian Church than the Roman Catholic Church, and
that is why persons of Catholic descent will be especially favoured in 'Kingdom
Come', ahead of their Anglo-Catholic and Puritan brethren (though not necessarily
ahead of Jews), as already discussed.
The celibacy of Catholic clergy, traditionally, has maintained a
standard of Christian 'rebirth', in cerebral sensibility, that puts marital
freedoms for priests in the 'once born' shade of bodily sensuality, whose
knowledge is less intellectual than carnal.
The Roman Catholic Church alone adhered to Christ, Who knew that one
would have to put women behind one if one intended to take up the Cross and
follow Him. How little is this in
evidence where women themselves have come to the fore as priests, in due
modernist vein, and taken their respective Churches even further from Christ,
effectively substituting that which is anti-Christian, in humanist and/or
fundamentalist terms, for Christianity!
519. Just
as one doesn't concentrate on the pen (where applicable) but on the page upon
which one is writing, so one should not concentrate on the in-breath when
meditating transcendentally but on the lungs as they inhale, shifting (superegocentric) attention to the out-breath with
exhalation, so that one follows the breath out into air and is released (by the
Holy Spirit) to the joyful self-realization of heavenly experience, which
enables one (as superconscious) to transcend the
inner metaphysical self (of superego), though only, of course, for a split
second, since one must directly return to superegocentric
selfhood in order to continue the cyclical process as before.
520. Just
as Heaven is the condition of joyful self-realization which the redeemed inner
metaphysical self, the superconscious, experiences on
the lightness of spiritual exhalation, so God is the condition of truthful
self-transcendence with which the unredeemed, or existential, inner
metaphysical self, the superego, experiments in connection with the thinness of
respiratory inhalation, giving itself up to the breathing of the inner
metaphysical body/will and to the breath of the inner metaphysical spirit,
wherein it is transformed and enriched in the heavenly manner described.
521. Hence,
without self-transcendence on the superego's part (from superegocentric
self-affirmation), the inner metaphysical will is no more God or truth than the
inner metaphysical spirit is Heaven or joy.
Metaphysical mind transcending into will is God, and will-borne metaphysical
mind borne into spirit is Heaven, the glorification of the ultimate self
through joy in consequence of its having passed via divine truth to what is a
sublime goal in self-realization.
522. Now a
man or, rather, superman who is sufficiently devoted to the empowering and
glorification of his inner metaphysical self by inner metaphysical will and
spirit may well be capable of escaping, as superconscious
mind, upon the out-breath of his superspirit with
death, thereby not simply 'giving up the ghost', as they say, but escaping the
body or, more specifically, the inner metaphysical body, the lungs, with the
'ghost', the Holy Spirit of exhalation, and thus becoming ethereally immortal
as a ghost, or departed spirit. It is
not inconceivable that this can happen, though one would have to have been
genuinely supermasculine in one's commitment, over
many years, to inner metaphysical self-realization.
523. It
would not happen or, at least, would be unlikely to happen to the generality of
males who, if they didn't simply succumb, at death, to a heathenistic
afterlife of light-based, subliminally-experienced chemical transmutations in
the brain, in due purgatorial fashion, would be more likely to experience some
kind of earthly immortality in connection with 'the word', the cerebral
intellect, in what would amount to a realm of afterlife experience in between
the transcendentalism of spirit and the humanism and/or fundamentalism of
light, a realm, I mean, of verbal musings or word-conditioned images that only
existed, like its more feminine counterpart below, in relation to the grave
rather than, like ghosts, in relation to the air.
524. Obviously,
I am not alluding to literary fame or to any other fame-based posthumous
longevity here, but to a higher order of cerebral afterlife-experience than the
overly chemical one, an order less suggestive of a return to 'the Maker' in
quasi-cosmic terms ... than of a communion with Christ to the extent that
verbally-conditioned images, reminiscent of an LSD trip, would preponderate
over non-verbal visionary experience in due deference to a brain habituated,
through nonconformist habits while alive, to conceptual usage.
525. Thus
the nonconformist afterlife would be vegetative where the humanist one was
watery in its chemical unfolding, but of a wateriness that could well intimate,
in due fundamentalist vein, of some kind of light-based overlap such that would
correlate with the notion of a return to one's Maker, presuming upon a cosmic
affinity for light in what would be less a feminine than a superfeminine
cerebral disposition overall.
526. Certainly,
'fieriness' would not be quite the term I would use here for the lowest tier of
afterlife experience, since unless one was burnt alive or cremated, following
death, there are no grounds for supposing that anything overly flame-like would
characterize what is, in any case, a female type of afterlife.
527. Nor
need we suppose that 'souls' rise, as it were, from the dead, the grave, in
what I would regard as a notion stemming from a too literal interpretation of
'returning to one's Maker'. As I
remarked earlier, the only type of 'souls' likely to ascend anywhere, with
death, are those of people who had cultivated the spiritual life in inner
metaphysical terms to such an extent, whilst alive, that they were able to
identify with the out-breath and escape upon it from a superconscious
standpoint, not, however, back towards a 'Maker' in due Heathen/Superheathen vein but, rather, on into airy
transcendentalism, at a ghost-like remove from those less noumenal
(and therefore more phenomenal) 'souls' who are fated to a mundane afterlife in
the grave.
528. If,
in the future, people do not die, it will be because, having in the meantime
democratically opted for salvation from 'sins of the World' via 'Kingdom Come',
the ensuing triadic Beyond will have taken the three aforementioned kinds of
afterlife experience beyond the human plane to a post-human one in which they
not only take but are given an increasingly artificial form in the interests of
Eternity, which is to say, of an eternal duration beyond the ravages of either
inclement weather conditions (in the transcendentalist case) or mortal
decomposition (in the nonconformist and humanist cases). For the whole point of the triadic Beyond is
to get Eternity beyond the ravages of Time and those factors which, being
temporal, can only detract from the afterlife experience.
529. That
which is apparent smacks of form and is accordingly scientific, whereas
whatever is quantitative smacks of concretion and is accordingly
political. In literary terms, this would
imply a distinction between poetry and drama, the former noumenal
in its per se manifestation,
the latter phenomenal ...
530. That
which is qualitative smacks of content and is accordingly economic, whereas
whatever is essential smacks of abstraction and is accordingly religious. In literary terms, this implies a distinction
between fiction and philosophy, the former phenomenal in its per se manifestation, the latter noumenal ...
531. As we
have found, things can be apparent, quantitative, qualitative, or essential on
any of the four elemental axes, in both external and internal contexts, and
should be evaluated accordingly. But
where the per se manifestation of
any given discipline is concerned, it will be found that appearance is per
se in metachemical materialism, that
quantity is per se in chemical realism, that quality is per se in
physical naturalism, and that essence is per se in metaphysical
idealism.
532. Hence,
irrespective of the axis, poetry is the literature of science, drama the
literature of politics, fiction the literature of economics, and philosophy the
literature of religion, though never more so than when poetry is metachemical, drama chemical, fiction physical, and
philosophy metaphysical.
533. For
although poetry will or, at any rate, should always be materialist, it won't
invariably be metachemically so, but may well fall
short of its per se manifestation in
either chemical, physical, or metaphysical terms.
534. Likewise,
although drama should always be realist, it won't invariably be chemically so,
but may well fall short of its per se manifestation in either metachemical,
metaphysical, or physical terms.
535. Similarly,
although fiction should always be naturalist, it won't invariably be physically
so, but may well fall short of its per se manifestation in either metaphysical, metachemical, or chemical terms.
536. Finally,
although philosophy should always be idealist, it won't invariably be
metaphysically so, but may well fall short of its per se manifestation in either physical,
chemical, or metachemical terms.
537. Hence
a poetry that was metaphysically materialist would stand, in its
transcendentalism, at three removes from poetry per se, unlike a poetry that was physically
materialist and, in its nonconformism, at two removes
from poetry per se, or a poetry that was chemically materialist and, in
its humanism, at one remove from poetry per se.
538. Hence
a drama that was physically realist would stand, in its nonconformism,
at three removes from drama per se, unlike a drama that was metaphysically realist and, in
its transcendentalism, at two removes from drama per se, or a drama that
was metachemically realist and, in its
fundamentalism, at one remove from drama per se.
539. Hence
a fictional composition that was chemically naturalist would stand, in its
humanism, at three removes from fiction per se, unlike a fictional composition that was metachemically naturalist and, in its fundamentalism, at
two removes from fiction per se, or a fictional composition that was
metaphysically naturalist and, in its transcendentalism, at one remove from
fiction per se.
540. Hence
a philosophy that was metachemically idealist would,
stand, in its fundamentalism, at three removes from philosophy per se, unlike a philosophy that was
chemically idealist and, in its humanism, at two removes from philosophy per
se, or a philosophy that was physically idealist and, in its nonconformism, at one remove from philosophy per se.
541. That
which treats of form in relation to appearance is materialist, and hence
poetic, whereas that which treats of concretion in relation to quantity is
realist, and hence dramatic.
542. That
which treats of content in relation to quality is naturalist, and hence
fictional, whereas that which treats of abstraction in relation to essence is
idealist, and hence philosophical.
543. Contrary
to what I was formerly apt to believe, we can now maintain, in relation to the
above findings concerning the per se connection between formal materialism and metachemical poetry, that ugliness and beauty appertain not
to chemistry but to metachemistry, wherein they have
intimate connections with hatred and love respectively. (See 'appendix' for corrected aphorisms.)
544. Again,
contrary to what I formerly thought, we can now maintain, in relation to the
above findings concerning the per se connection between concrete realism and chemical drama,
that weakness and strength appertain not to metachemistry
but to chemistry, wherein they have intimate connections with humility and
pride respectively. (See 'appendix' for
corrected aphorisms.)
545. Hence
whereas ugliness and beauty are diabolic attributes in negative and positive
terms, weakness and strength are their feminine counterparts.
546. Whereas
ugliness is scientifically and/or politically metachemical,
beauty is economically and/or religiously metachemical.
547. Whereas
weakness is scientifically and/or politically chemical, strength is
economically and/or religiously chemical.
548. Similarly,
whereas ignorance is scientifically and/or politically physical, knowledge is
economically and/or religiously physical.
549. Likewise,
whereas illusion is scientifically and/or politically metaphysical, truth is
economically and/or religiously metaphysical.
550. One
would have to maintain that whereas metachemical
poetry is scientifically ugly in its per se materialism, metachemical drama
will be politically ugly in its realism.
Conversely, one would have to maintain that whereas metachemical
fiction is economically beautiful in its naturalism, metachemical
philosophy will be religiously beautiful in its idealism.
551. Likewise,
one would have to maintain that whereas chemical poetry is scientifically weak
in its materialism, chemical drama will be politically weak in its per se realism. Conversely, one would have to maintain that
whereas chemical fiction is economically strong in its naturalism, chemical
philosophy will be religiously strong in its idealism.
552. Similarly,
one would have to maintain that whereas physical poetry is scientifically
ignorant in its materialism, physical drama will be politically ignorant in its
realism. Conversely, one would have to
maintain that whereas physical fiction is economically knowledgeable in its per se naturalism, physical philosophy will
be religiously knowledgeable in its idealism.
553. Finally,
one would have to maintain that whereas metaphysical poetry is scientifically
illusory in its materialism, metaphysical drama will be politically illusory in
its realism. Conversely, one would have
to maintain that whereas metaphysical fiction is economically truthful in its
naturalism, metaphysical philosophy will be religiously truthful in its per se idealism.
554. Granted
that no subatomic division of an element/elementino
is either absolutely a particle or a wavicle but
rather a combination of each to different extents, it follows that metachemical poetry, for example, will only be concerned
with beauty when quasi-economic and/or quasi-religious, rather than when in
either its per se scientific or
quasi-political modes, each of which, being negative, should pertain to
ugliness.
555. Hence
beautiful form is not germane to the materialist and specifically poetic mode
of metachemistry, but to either naturalist or
idealist modes of it in which there will be less (relative to least) particle
and more (relative to most) wavicle or,
alternatively, least particle and most wavicle,
depending on the metachemical subdivision of what is,
after all, a photon/photino axis.
556. Now
the poetic treatment of beauty will of course adhere to the particle aspect of
the overall elemental integrity, since the wavicle aspect
will be more germane to either fictional or philosophical approaches to metachemical literature, wherein we are less concerned with
form or (in the case of drama) concretion ... than with content and abstraction
in due economic and religious vein.
557. Hence
not only is beauty less germane to poetry than to, say, fiction, but religious
beauty is likely to be less attractive to the poet than economic beauty, given
its further remove from the scientific base of poetry in what is an elemental
integrity in which there is least particle and most wavicle,
least form and most abstraction, least appearance and most essence - in a word,
least science and most religion.
558. The
genuine poet, clinging metachemically to materialism,
is more likely to favour a quasi-economic departure from poetic ugliness than
the more radical quasi-religious departure from it, since the scientific
extreme tends, as a rule, to exclude the religious extreme, and vice versa -
materialism and idealism being if not completely then, at any rate, to a large
extent mutually exclusive.
559. However,
one thing we can be under no doubt about is that when most poetic, poetry will
be concerned with ugliness, not beauty, and such ugliness as reflects a metachemically materialist point-of-view will be
unequivocally scientific, rooted poetically in an elemental integrity in which
there is most particle and least wavicle, most form
and least abstraction.
560. In
this respect, there could be no greater distinction than that between the per se metachemical
poet and the per se metaphysical philosopher, whose commitment to
essence will be centred in truth, the abstract truth of metaphysical idealism.
561. Before
I close this text, I should like to put the finishing touches to what has been
my endeavour, all along, to both become and prove that I am worthy of being
regarded as 'the Philosopher King', the philosopher-of-philosophers and
metaphysician-of-metaphysicians, by exposing the error of Arthur Koestler's theory that there is a sort of progression from
humour to art via science, which he was wont to illustrate in terms of a
variety of exclamatory reactions, beginning with 'Haha!',
continuing with 'Aha!' and concluding with 'Ah ...'
562. Rather
than waste my time discussing all that, I should like to draw attention to the
omission, on his part, of what might be called the Ha! reaction, and to prove,
in no uncertain manner, that things proceed, in subatomically
elemental terms, rather more from 'Ah ...' to 'Aha!' and thence from 'Haha!' to 'Ha!' than in any other manner, as we pass from
beauty to truth via strength and knowledge in due positive elemental fashion,
reserving to negative elemental experience the possibility of a progression
from 'Oh ...' to 'Oho!' and thence from 'Hoho!' to
'Ho!', as we pass from ugliness to illusion via weakness and ignorance.
563. Thus
there are both positive and negative ways of proceeding across a spectrum of
exclamatory reactions which owe little or nothing, it seems to me, to humour,
science, or art, but are characteristic of our four elemental axes in both
external ('once born') and internal ('re-born') contexts - the
space-time/spirit-soul noumenal axis of metachemical materialism (photons-photinos)
in which we may expect a negative/positive distinction between 'Oh ...' and 'Ah
...' in relation to ugliness/hatred and beauty/love; the
volume-mass/intellect-id phenomenal axis of chemical realism (electrons-electrinos and/or positrons-positrinos)
in which we may expect a negative/positive distinction between 'oho!' and
'aha!' in relation to weakness/humility and strength/pride; the
mass-volume/id-intellect phenomenal axis of physical naturalism
(neutrons-neutrinos and/or deuterons-deuterinos) in
which we may expect a negative/positive distinction between 'hoho!' and 'haha!' in relation to
ignorance/pain and knowledge/pleasure; and last, but by no means least, the
time-space/soul-spirit noumenal axis of metaphysical
idealism (protons-protinos) in which we may expect a
negative/positive distinction between 'Ho!' and 'Ha!' in relation to
illusion/woe and truth/joy.
APPENDIX: CORRECTED
APHORISMS
1. To
descend, in Space-Time, from the beauty of love to the love of beauty, but to
ascend, in Time-Space, from the truth of joy to the joy of truth.
2. To
descend, in Volume-Mass, from the strength of pride to the pride of strength,
but to ascend, in Mass-Volume, from the knowledge (carnally) of pleasure to the
pleasure of knowledge.
3. To
descend, in Space-Time, from the ugliness of hatred to the hatred of ugliness,
but to ascend, in Time-Space, from the illusion of woe to the woe of illusion.
4. To
descend, in Volume-Mass, from the weakness of humility to the humility of
weakness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain
of ignorance.
5. To
distinguish, in Space-Time, the ugliness of hatred from the beauty of love with
regard to spatial space, but the hatred of ugliness from the love of beauty
with regard to repetitive time.
6. Likewise
to distinguish, in Volume-Mass, the weakness of humility from the strength of
pride with regard to volumetric volume, but the humility of weakness from the
pride of strength with regard to massed mass.
7. If
Space-Time is typified by reference to a conflict of interests between ugliness
and beauty, hatred and love, then we must distinguish the impersonal, primary
character of the ugliness of hatred from the personal, secondary character of
the beauty of love in spatial space, whilst likewise distinguishing the
impersonal, primary character of the hatred of ugliness from the personal,
secondary character of the love of beauty in repetitive time.
8. Similarly
if Volume-Mass is typified by reference to a conflict of interests between weakness
and strength, humility and pride, then we must distinguish the impersonal,
primary character of the weakness of humility from the personal, secondary
character of the strength of pride in volumetric volume, whilst likewise
distinguishing the impersonal, primary character of the humility of weakness
from the personal, secondary character of the pride of strength in massed mass.
9. The
beauty of love is no less expressive of a rejection of the ugliness of hatred
in spatial space, than the love of beauty expresses a rejection of the hatred
of ugliness in repetitive time.
10. The
strength of pride is no less expressive of a rejection of the weakness of
humility in volumetric volume, than the pride of strength expresses a rejection
of the humility of weakness in massed mass.
11. Revolt
against hatred drives the metachemical devotee of
materialism to love, no less surely than revolt against humility drives the
chemical devotee of realism to pride.
12. Revolt
against pain drives the physical devotee of naturalism to pleasure, no less
surely than revolt against woe drives the metaphysical devotee of idealism to
joy.
13. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical,
whether with regard to the impersonal negativity of ugliness and hatred or to
the personal positivity of beauty and love.
14. The
chemical power and glory of realism, being phenomenally objective, is good, and
hence feminine, whether with regard to the impersonal negativity of weakness
and humility or to the personal positivity of
strength and pride.
15. Hence,
in materialism, ugliness-hatred and beauty-love are both evil, the only
difference being that whereas ugliness and hatred are powerful and glorious
manifestations of negative evil, beauty and love are powerful and glorious
manifestations of positive evil.
16. Hence,
in realism, weakness-humility and strength-pride are both good, the only
difference being that whereas weakness and humility are powerful and glorious
manifestations of negative good, strength and pride are powerful and glorious
manifestations of positive good.
17. The
distinction between, say, ugliness and hatred in Space-Spirit will be one in
which ugliness, corresponding to spatial space, will predominate over hatred,
whereas the distinction between ugliness and hatred in Time-Soul will be one in
which hatred, corresponding to evil soul, will preponderate over ugliness. Now what applies to impersonal negativity
will apply no less to personal positivity, concerning
the distinction between beauty and love.
There will always be more love than beauty in the internal context, even
though beauty is still the necessary precondition of love, as power of glory.
18. Whilst
ugliness and/or beauty will predominate over hatred and/or love in
Space-Spirit, hatred and/or love will preponderate over ugliness and/or beauty
in Time-Soul, both alike appertaining to the metachemical
axis of materialism, whose noumenal objectivity is
absolutely significant, in its direct (straight) disposition, of evil.
19. Whilst
weakness and/or strength will predominate over humility and/or pride in
Volume-Intellect, humility and/or pride will preponderate over weakness and/or
strength in Mass-Id, both alike appertaining to the chemical axis of realism,
whose phenomenal objectivity is relatively significant, in its direct
disposition, of goodness.
20. Broadly,
the intention of what may be called positive metachemical
mind is to proceed from beauty to love, whereas negative metachemical
mind tends to proceed from ugliness to hatred.
21. Broadly,
the intention of positive chemical mind is to proceed from strength to pride,
whereas negative chemical mind tends to proceed from weakness to humility.
22. Outer
negative metachemical mind extends from the
scientific absolutism in elemental-particle photons of that which, being most
'particular' and least 'wavicular', is most ugly and
least beautiful ... to the political relativity in molecular-particle photons
of that which, being more (relative to most) 'particular' and less (relative to
least) 'wavicular', is more (relative to most) ugly
and less (relative to least) beautiful.
23. Outer
positive metachemical mind extends from the economic
relativity in molecular-wavicle photons of that
which, being less (relative to least) 'particular' and more (relative to most)
'wavicular', is less (relative to least) ugly and
more (relative to most) beautiful ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and
most 'wavicular', is least ugly and most beautiful.
24. Outer
negative chemical mind extends from the scientific absolutism in
elemental-particle electrons and/or positrons of that which, being most 'particular'
and least 'wavicular', is most weak and least strong
... to the political relativity in molecular-particle electrons and/or
positrons of that which, being more (relative to most) 'particular' and less
(relative to least) 'wavicular', is more (relative to
most) weak and less (relative to least) strong.
25. Outer
positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being
less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) weak and more
(relative to most) strong ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being
least 'particular' and most 'wavicular', is least
weak and most strong.
LONDON 1996–97 (Revised
2012)
Preview OMEGANOTES OF AN IDEOLOGICAL PHILOSOPHER eBook
