THE IDEOLOGICAL PHILOSOPHY OF
SOCIAL TRANSCENDENTALISM
Cyclic Philosophy
Copyright © 1997–2012 John O'Loughlin
______________
CONTENTS
1. Something from Nothing
2. Complementary Antitheses
3. Natures of the Elements
4. Primary and Secondary Manifestations
5. Subatomic Contrasts
6. Contrary Modes of Divergence and Convergence
7. Cosmic Genders
8. The Coming Challenge
9. Metaphysical Devotion of the Ultimate Self
10. Cyclical Progressions
11. Redemption of the
Profane in the Holy
12. Criteria of Religious
Music
13. Musical Categories
14. Musical Hierarchies
15. The Significance of
Chanting
16. Understanding the
Supernatural
17. Positive 'Nature' and
'Culture'
18. Negative 'Nature' and
'Culture'
19. Of
Selves and Antiselves
20. Degrees of Primal and
Supreme
21. Modes of Evolution and
Devolution
22. Modes of Primacy and
Supremacy
23. Enslavement To verses
Freedom From
24. Towards
a Superchristian Dispensation
25. Subsections of the Triadic
Beyond
26. The Role of Drugs in
'Kingdom Come'
27. Freedom and Binding
28. Objectivity verses
Subjectivity
29. Elemental Distinctions
30. From
Barbarity to Culture
31. Relationship of Nature
and Culture
32. The Struggle within
Idealism
33. Ethical Distinctions
34. Contrasting Types of
Society
35. The Role of Conservatism
36. Social Transcendentalist
Pluralism
37. Towards
Genuine Religion
38. Degrees of Wisdom
39. The Immorality of
Freedom
40. The Subjective Basis of
Morality
41. Perfection and Imperfection
42. Primal and Supreme
(Revisited)
43. Towards
Supremacy
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CYCLE ONE: SOMETHING FROM NOTHING
1. Something from nothing, not nothing from something or something
for nothing, but something from nothing, as
time from space, or solar from stellar, or submasculine from superfeminine, or
Satan from Jehovah, or falsity (delusion) from ugliness, or grace from crime,
or ... plenum from vacuum.
2. Something from nothing, not so much as stars
from space as ... suns from stars, airy plenums from fiery vacuums, like a
noumenal son from a noumenal mother, woe from hatred, and wisdom from evil.
3. And in another, lower context ... sons from
mothers, as something from nothing, masculine from feminine, phenomenal subjectivity
from phenomenal objectivity, consciousness from unconsciousness, ego from
instinct, knowledge from strength, pleasure from pride.
4. Thus man from woman has the ring of something
from nothing, not something for nothing or
nothing from something (although nothing from nothing in the case of female
offspring cannot be ruled out), but a plenumous something from a vacuous
nothing, a creature with a capacity for morality from one who is rooted in
immorality and destined, no matter how shrewd, to remain fundamentally immoral
throughout her entire life.
5. Woman precedes man as stars precede the sun
or, lower down on the phenomenal planes of volume and mass, as the moon
precedes the (vegetative) earth, but men have the capacity to supersede women
as Mars supersedes the oceanic aspect of planet earth or, up above on the
noumenal planes of time and space, as Saturn supersedes Venus.
6. The male elements in life will be dominated
by the female elements in sensuality and liberated from them in sensibility, the
former commensurate with the 'once-born' enslavement to precedence, and the
latter with the 're-born' salvation (liberation from enslavement) of
succedence.
7. The World conceived in terms of a compromise
between feminine and masculine elements only works on the basis of the dominion
of nothing over something, of woman over man, and is accordingly
heathenistic. For the heathen is that
which, wallowing in sensuality, accords with 'once-born' as opposed to 're-born' criteria.
8. The nothingness of free will can only prevail
over the somethingness of natural determinism when heathenistic criteria are
paramount, whether with regard to noumenal or to phenomenal planes, the 'upper'
contexts of space and time or the 'lower' contexts of volume and mass.
9. Free will stems from nothingness as light
from the stars or rain from the clouds, and air and vegetation (earth) are its
principal targets respectively.
10. The objectivity of
freedom is commensurate with the nothingness of a vacuous precondition, and is
either evil (if noumenal) or good (if phenomenal), but never foolish or wise!
11. The subjectivity of natural determinism
(binding) is commensurate with the somethingness of a plenumous precondition,
and is either foolish (if phenomenal) or wise (if noumenal), but never evil or
good!
12. That which, ever female, is rooted in
nothingness will alternate between the evil of noumenal objectivity and the
goodness of phenomenal objectivity, as between no-one and nobody.
13. That which, ever male, is centred in somethingness
will alternate between the folly of phenomenal subjectivity and the wisdom of
noumenal subjectivity, as between somebody and someone.
14. For nothingness extends from the noumenal
objectivity of fire to the phenomenal objectivity of water on the female side
of life, as from the ethereal to the corporeal, whereas somethingness extends
from the phenomenal subjectivity of vegetation to the noumenal subjectivity of
air on the male side of it, as from the corporeal to the ethereal.
15. Somethingness has the ability to extend beyond
nothingness on both the phenomenal and the noumenal planes of life but cannot
exist entirely independent of it, even when liberated from enslavement to
sensual precedence. For vegetation is as
dependent on water as ... air upon fire.
CYCLE TWO: COMPLEMENTARY ANTITHESES
1. From the noumenal
objectivity of science to the noumenal subjectivity of religion, as from fiery
nothingness to airy somethingness, evil no-ones to wise someones.
2. From the phenomenal
objectivity of politics to the phenomenal subjectivity of economics, as from
watery nothingness to vegetative somethingness, good nobodies to foolish
somebodies.
3. As impossible to
conceive of science without religion, as to conceive of religion without
science. The Devil needs God, just as
God needs the Devil.
4. As impossible to
conceive of politics without economics, as to conceive of economics without
politics. Woman needs man, just as man
needs woman.
5. Fire and air are the
alpha and omega of infinite existence, the former metachemical in its noumenal
objectivity, the latter metaphysical in its noumenal subjectivity.
6. Water and vegetation are the alpha and omega
of finite existence, the former chemical in its phenomenal objectivity, the
latter physical in its phenomenal subjectivity.
7. The objective
descends, in nothingness, from the infinity of fire to the finiteness of water,
as from metachemistry to chemistry, crime to punishment.
8. The subjective
ascends, in somethingness, from the finiteness of vegetation to the infinity of
air, as from physics to metaphysics, sin to grace.
9. That which, being
noumenal, is infinite ... will be evil if fiery and wise if airy, the former
objective, the latter subjective.
10. That which, being
phenomenal, is finite ... will be good if watery and foolish if vegetative, the
former objective, the latter subjective.
11. Thus the objective elements of fire and water
present to our understanding a descent from evil to goodness, as from science
to politics, the Devil to woman, dresses to skirts, while the subjective
elements of vegetation and air present to our understanding an ascent from
folly to wisdom, as from economics to religion, man to God, trousers to
zippersuits.
12. There are always,
everywhere, two sides to every story, viz. a female side rooted in an objective
disposition, and a male side centred in a subjective disposition, as between
nothingness and somethingness, vacuum and plenum.
13. The female side of life will complement the
male side of it as either its noumenal or its phenomenal antithesis, dresses
against zippersuits 'up above' and skirts against trousers 'down below', so
that diabolic and divine on the one hand, and feminine and masculine on the
other hand are forever in immortal and/or mortal combat, depending on the
context.
14. Ultimately, one cannot transform devils into
gods or women into men, but only joggle the ratios around, according to which
gender is hegemonic at any given time.
For the elements are to a greater or lesser extent interdependent, and
only an acknowledgement of that fact exonerates one from (unreasoning)
fanaticism.
15. Hence although the ratio of the Devil/Hell to
God/Heaven may vary where noumenal existence/experience is concerned, there can
no more be the one without the other ... than fire without air, or vice versa.
16. Likewise, although the ratio of man/earth to
woman/purgatory may vary where phenomenal existence/experience is concerned,
there can no more be the one without the other ... than vegetation without water,
or vice versa.
CYCLE THREE: NATURES OF THE ELEMENTS
1. That which is fiery is metachemical, but the
(un)nature of metachemistry is materialistic on account of its subatomic
derivation from the most basic, or elemental particle, subdivision of the metachemical
element par excellence, viz. the photon in external ('once-born')
contexts and the photino in internal ('re-born') ones, the former affiliated to
noumenal sensuality and the latter to noumenal sensibility. Hence we may speak of metachemical materialism.
2. That which is watery is chemical, but the
(un)nature of chemistry is realistic on account of its subatomic derivation
from the more (in relation to most) basic, or molecular particle, subdivision
of the chemical element par excellence, viz. the electron (if
conventional) and/or positron (if radical) in external contexts and the
electrino (if conventional) and/or positrino (if radical) in internal ones, the
former affiliated to phenomenal sensuality and the latter to phenomenal sensibility. Hence we may speak of chemical realism.
3. That which is vegetative is physical, but the
nature of physics is naturalistic on account of its subatomic derivation from
the more (in relation to most) advanced, or molecular wavicle, subdivision of
the physical element par excellence, viz. the neutron (if conventional) and/or
deuteron (if radical) in external contexts and the neutrino (if conventional)
and/or deuterino (if radical) in internal ones, the former affiliated to
phenomenal sensuality and the latter to phenomenal sensibility. Hence we may speak of physical naturalism.
4. That which is airy is metaphysical, but the
nature of metaphysics is idealistic on account of its subatomic derivation from
the most advanced, or elemental wavicle, subdivision of the metaphysical
element par excellence, viz. the proton in external ('once-born')
contexts and the protino in internal ('re-born') ones, the former affiliated to
noumenal sensuality and the latter to noumenal sensibility. Hence we may speak of metaphysical idealism.
5. Just as it is in the (un)nature
of metachemistry to be materialistic and in the (un)nature of chemistry to be
realistic, so it is in the nature of physics to be naturalistic and in the
nature of metaphysics to be idealistic.
6. The Materialist is
therefore one for whom metachemistry is paramount on account of an
identification with the most basic subdivision, in elemental particles, of
photons and/or photinos.
7. The Realist is therefore one for whom
chemistry is paramount on account of an identification with the more (in
relation to most) basic subdivision, in molecular particles, of electrons
and/or electrinos (if conventional) or positrons and/or positrinos (if
radical).
8. The Naturalist is therefore one for whom
physics is paramount on account of an identification with the more (in relation
to most) advanced subdivision, in molecular wavicles, of neutrons and/or
neutrinos (if conventional) or deuterons and/or deuterinos (if radical).
9. The Idealist is
therefore one for whom metaphysics is paramount on account of an identification
with the most advanced subdivision, in elemental wavicles, of protons and/or
protinos.
10. Generally speaking, materialists and realists
are 'she's' on account of the objective (un)natures of
metachemistry and chemistry.
11. Generally speaking, naturalists and idealists
are 'he's' on account of the subjective natures of physics and metaphysics.
12. Where the wavicle subdivisions of the
objective elements are concerned, we can speak of their molecular and elemental
manifestations as less and least basic in relation to the most and more basic
elemental and molecular manifestations of the particle subdivisions of these
same elements.
13. Where the particle subdivisions of the
subjective elements are concerned, we can speak of their elemental and
molecular manifestations as least and less advanced in relation to the more and
most advanced molecular and elemental manifestations of the wavicle
subdivisions of these same elements.
14. Hence to descend, in either metachemical
materialism or chemical realism, from most to least basic via more and less
basic manifestations of subatomic presentation, as from elemental particles to
wavicles via molecular particles and wavicles.
15. Hence to ascend, in either physical naturalism
or metaphysical idealism, from least to most advanced via less and more
advanced manifestations of subatomic presentation, as from elemental particles
to wavicles via molecular particles and wavicles.
CYCLE FOUR: PRIMARY AND SECONDARY MANIFESTATIONS
1. That which descends, in objectivity, is
primarily negative, whereas that which ascends, in subjectivity, is primarily
positive.
2. In no context are
negativity and positivity completely independent of each other, but co-exist,
to varying extents, on either a primary or a secondary basis, depending on the
overall 'gender' of the context in question.
3. Hence the objective elements of fire and
water present to our understanding a context in which negativity is primary and
positivity secondary, as we descend from most to least basic via more and less
basic in primary terms, but ascend from least to most advanced via less and
more advanced in secondary terms.
4. Hence the subjective elements of vegetation and
air present to our understanding a context in which positivity is primary and
negativity secondary, as we ascend from least to most advanced via less and
more advanced in primary terms, but descend from most to least basic via more
and less basic in secondary terms.
5. The most basic
element of fire is rooted, overall, in appearance, since the apparent is that
which corresponds to an elemental particle subdivision ... and has connections,
in this context, with ugliness and hatred (if negative) and with beauty and
love (if positive).
6. The more (in relation to most) basic element
of water is rooted, overall, in quantity, since the quantitative is that which
corresponds to a molecular particle subdivision ... and has connections, in
this context, with weakness and humility (if negative) and with strength and
pride (if positive).
7. The more (in relation to most) advanced
element of vegetation is centred, overall, in quality, since the qualitative is
that which corresponds to a molecular wavicle subdivision ... and has
connections, in this context, with knowledge and pleasure (if positive) and
with ignorance and pain (if negative).
8. The most advanced
element of air is centred, overall, in essence, since the essential is that
which corresponds to an elemental wavicle subdivision ... and has connections,
in this context, with truth and joy (if positive) and with falsity and woe (if
negative).
9. Vegetation and air are only respectively less
basic and least basic in relation to fire (most basic) and water (more basic),
where the negativity of their secondary manifestations is concerned.
10. Fire and water are only respectively least
advanced and less advanced in relation to vegetation (more advanced) and air
(most advanced), where the positivity of their secondary manifestations is
concerned.
11. As a primary factor,
negativity begins and ends on the female side of life with fire and water,
though it continues, in secondary fashion, on the male side of life with
vegetation and air.
12. As a secondary
factor, positivity begins and ends on the female side of life with fire and
water, though it continues, in primary vein, on the male side of life with
vegetation and air.
CYCLE FIVE: SUBATOMIC CONTRASTS
1. Primary negativity is predominant, in
metachemical materialism, with the most and more basic manifestations of
photon/photino subatomicity, but subdominant, so to speak, with the less and
least basic manifestations thereof, as from most to least (elemental) particles
via more and less (molecular) particles.
2. Secondary positivity is, so to speak,
subponderant, in metachemical materialism, with the least and less advanced
manifestations of photon/photino subatomicity, but preponderant with the more
and most advanced manifestations thereof, as from least to most (elemental)
wavicles via less and more (molecular) wavicles.
3. Hence to contrast the predominance of primary
negativity in most and/or more ugliness and hatred with the subponderance of
secondary positivity in least and/or less beauty and love, while further
contrasting the subdominance of primary negativity in less and/or least
ugliness and hatred with the preponderance of secondary positivity in more
and/or most beauty and love ... where the photon/photino subatomic parameters
of metachemical materialism are concerned.
4. Primary negativity is predominant, in
chemical realism, with the most and more basic manifestations of
electron/electrino (conventional) and/or positron/positrino (radical)
subatomicity, but subdominant with the less and least basic manifestations
thereof, as from most to least (elemental) particles via more and less
(molecular) particles.
5. Secondary positivity is subponderant, in
chemical realism, with the least and less advanced manifestations of
electron/electrino (conventional) and/or positron/positrino (radical)
subatomicity, but preponderant with the more and most advanced manifestations
thereof, as from least to most (elemental) wavicles via less and more
(molecular) wavicles.
6. Hence to contrast the predominance of primary
negativity in most and/or more weakness and humility with the subponderance of
secondary positivity in least and/or less strength and pride, while further
contrasting the subdominance of primary negativity in less and/or least weakness
and humility with the preponderance of secondary positivity in more and/or most
strength and pride ... where the electron/electrino and/or positron/positrino
subatomic parameters of chemical realism are concerned.
7. Primary positivity is subponderant, in
physical naturalism, with the least and less advanced manifestations of
neutron/neutrino (conventional) and/or deuteron/deuterino (radical)
subatomicity, but preponderant with the more and most advanced manifestations
thereof, as from least to most (elemental) wavicles via less and more
(molecular) wavicles.
8. Secondary negativity is predominant, in
physical naturalism, with the most and more basic manifestations of
neutron/neutrino (conventional) and/or deuteron/deuterino (radical)
subatomicity, but subdominant with the less and least basic manifestations
thereof, as from most to least (elemental) particles via more and less
(molecular) particles.
9. Hence to contrast the subponderance of
primary positivity in least and/or less knowledge and pleasure with the
predominance of secondary negativity in most and/or more ignorance and pain,
while further contrasting the preponderance of primary positivity in more
and/or most knowledge and pleasure with the subdominance of secondary
negativity in less and/or least ignorance and pain ... where the
neutron/neutrino and/or deuteron/deuterino subatomic parameters of physical
naturalism are concerned.
10. Primary positivity is subponderant, in
metaphysical idealism, with the least and less advanced manifestations of
proton/protino subatomicity, but preponderant with the more and most advanced
manifestations thereof, as from least to most (elemental) wavicles via less and
more (molecular) wavicles.
11. Secondary negativity is predominant, in
metaphysical idealism, with the most and more basic manifestations of
proton/protino subatomicity, but subdominant with the less and least basic
manifestations thereof, as from most to least (elemental) particles via more
and less (molecular) particles.
12. Hence to contrast the subponderance of primary
positivity in least and/or less truth and joy with the predominance of
secondary negativity in most and/or more falsity and woe, while further
contrasting the preponderance of primary positivity in more and/or most truth
and joy with the subdominance of secondary negativity in less and/or least
falsity and woe ... where the proton/protino subatomic parameters of
metaphysical idealism are concerned.
CYCLE SIX: CONTRARY MODES OF DIVERGENCE AND CONVERGENCE
1. Broadly the elements of fire and water
provide us with contexts in which negativity is primary and positivity
secondary, while the elements of vegetation and air provide us, by contrast,
with contexts in which positivity is primary and negativity secondary.
2. Negativity may be predominant or subdominant
in its particle basis, but it will always be that which is primarily
characteristic of both the metachemical and the chemical elements of fire and
water.
3. Positivity may be subponderant or
preponderant in its wavicle advancement, but it will always be that which is
primarily characteristic of both the physical and the metaphysical elements of
vegetation and air.
4. Negativity is a consequence of the
nothingness of both noumenal and phenomenal objectivity as metachemical and
chemical elements diverge (externally) and/or converge (internally) in direct
(straight line) fashion, due to a vacuous precondition.
5. Positivity is a consequence of the
somethingness of both phenomenal and noumenal subjectivity as physical and
metaphysical elements diverge (externally) and/or converge (internally) in
indirect (curved line) vein, due to a plenumous precondition.
6. Free will attaches to the absence of a
plenumous precondition and is testimony to the negativity of nothingness, as
metachemical and chemical elements diverge and/or converge in due objective
fashion.
7. Natural determinism follows from the presence
of a plenumous precondition and is testimony to the positivity of
somethingness, as physical and metaphysical elements diverge and/or converge in
due subjective vein.
8. Objective divergence and/or convergence,
which is direct (straight line), is primary in metachemistry and chemistry but
secondary in physics and metaphysics, where it is tempered by subjective
factors to a degree which precludes primacy.
9. Subjective divergence and/or convergence,
which is indirect (curved line), is primary in physics and metaphysics but
secondary in metachemistry and chemistry, where it is tempered by objective
factors to a degree which precludes primacy.
10. Broadly, direct divergence and/or convergence
attaches to the particle aspect of an element, whether the particle element be
primary, and objective, or secondary, and subjective.
11. Broadly, indirect divergence and/or
convergence attaches to the wavicle aspect of an element, whether the wavicle
element be primary, and subjective, or secondary, and objective.
12. There is objective (direct) divergence and/or
convergence in all elements, but only in the metachemical and chemical elements
of fire and water will this be primary.
In the physical and metaphysical elements of vegetation and air, by
contrast, it will be secondary.
13. Likewise, there is subjective (indirect)
divergence and/or convergence in all elements, but only in the physical and
metaphysical elements of vegetation and air will this be primary. In the metachemical and chemical elements of
fire and water, by contrast, it will be secondary.
14. Hence the negativity of objective divergence
and/or convergence is only primary in fire and water, where it is untempered by
subjective factors to anything like the extent obtaining with vegetation and
air, whose negativity is accordingly secondary.
15. Hence the positivity of subjective divergence
and/or convergence is only primary in vegetation and air, where it is
untempered by objective factors to anything like the extent obtaining with fire
and water, whose positivity is accordingly secondary.
16. By and large, primary negativity and secondary
positivity accrue to the female side of life in metachemical materialism (fire)
and chemical realism (water), whereas primary positivity and secondary
negativity accrue to the male side of life in physical naturalism (vegetation)
and metaphysical idealism (air).
17. The female, conceived in terms which embrace
both noumenal and phenomenal levels of objectivity, is accordingly one for whom
negativity is primary and positivity secondary, and specifically with regard to
the metachemical and chemical elements of fire and water.
18. The male, conceived in terms which embrace
both phenomenal and noumenal levels of subjectivity, is accordingly one for
whom positivity is primary and negativity secondary, and specifically with
regard to the physical and metaphysical elements of vegetation and air.
19. Females cannot embrace primary positivity to
anything like the same extent as males, neither in physical nor in metaphysical
contexts, since they remain rooted in primary negativity.
20. Conversely, males cannot embrace primary
negativity to anything like the same extent as females, neither in metachemical
nor in chemical contexts, since they remain centred in primary positivity.
21. There are of course male elements in females
and, conversely, female elements in males, but these are necessarily
subordinate to the presiding elements, which condition gender and ensure that
the sexes remain at perpetual loggerheads, the females predominantly objective
and the males preponderantly subjective, with contrary orders of divergence
and/or convergence in consequence.
CYCLE SEVEN: COSMIC GENDERS
1. Being predominantly
objective, females are primarily negative and only secondarily positive, that which
is specifically female, whether in noumenal (superfeminine and/or subfeminine)
or phenomenal (upper and/or lower feminine) terms, duly affiliated, as we have
seen, to the metachemical and chemical elements of fire and water.
2. Being preponderantly subjective, males are
primarily positive and only secondarily negative, that which is specifically
male, whether in phenomenal (lower and/or upper masculine) or noumenal
(submasculine and/or supermasculine) terms, duly affiliated, as we have seen,
to the physical and metaphysical elements of vegetation and air.
3. The nothingness of
fire and water, rooted in objectivity, contrasts with the somethingness of
vegetation and air, centred in subjectivity.
4. Objectivity stems from a vacuous precondition
no less than subjectivity from a plenumous one, as, in their contrary ways, do
female and male, whether in relation to fire and water, noumenal and phenomenal
levels of nothingness on the one hand, or to vegetation and air, phenomenal and
noumenal levels of somethingness on the other hand.
5. Nothingness is not strictly commensurate with
the Void, with spatial space, but issues, in devolutionary fashion, from the
Void on the basis of a stellar vacuum.
6. This stellar vacuum, commensurate with
nothingness, was the source from which there arose, in due evolutionary vein, a
solar plenum.
7. Hence while there is a sense in which the
stellar plane 'fell' from the Void, and continues to diverge as light through
spatial space, the solar plane 'arose' from the stellar one on the basis of the
noumenal somethingness of sequential time.
8. In Biblical parlance, it therefore follows
that 'Satan' didn't so much 'fall' from 'Jehovah', the so-called God
accredited, in the Old Testament, with creating the Universe, as 'arose' from
Him or, rather, Her in due submasculine vein, turning his back, so to speak, on
the superfeminine primacy of noumenal nothingness, as upon cosmic Hell.
9. As usual the Bible, in falling between two
stools, the 'stool' of Hindu precedence and the 'stool' of Judeo-Christian
succedence, got it wrong, and it is this 'wrongness' which has conditioned and
poisoned the minds of countless Jews and Christians ever since, and effectively
and officially continues to do so!
10. Thus somethingness from nothingness,
positivity from negativity, subjectivity from objectivity, submasculine from
superfeminine, wisdom from evil, airy fire from fiery light, albeit all within
the necessarily primitive and basically scientific context of cosmic actuality,
the stellar leading to the solar as, say, 'Jehovah' to 'Satan', the First Mover
to the First Moved, Primal Cause to Primal Effect, the devolutionary 'Angel'
(of stellar primacy) to the evolutionary 'Angel' (of solar primacy), both of
which, being noumenal, are immortal in their contrary ways.
CYCLE EIGHT: THE COMING CHALLENGE
1. Nothingness cannot become somethingness, but
nothingness can certainly replace and/or supersede somethingness as the
hegemonic factor of the age, which, unfortunately, was the actuality of twentieth-century
life.
2. Thus instead of a male hegemony, the
twentieth century provided us with ample evidence of a female hegemony which,
despite liberal claims to the effect of equality or equalitarianism, has since
become the hegemonic factor of our time - a time in which the negativity of
nothingness has effectively superseded the positivity of somethingness, as
secular values have increasingly gained the upper-hand over religious ones.
3. In the twentieth century, and to a lesser
extent in the preceding two centuries, the Devil did indeed 'ride out', albeit
in terms of the supersession of religion by science, of subjectivity by
objectivity, and the ever-more hegemonic entrenchment, in consequence, of
female nothingness at the expense of male somethingness.
4. The vacuum of the cathode-ray tube was a
fitting paradigm for the entrenchment of secular over religious values in the
twentieth century, and provided ample evidence of the triumph of nothingness
for the dissemination, through light, of evil, as in the ubiquitous portrayal,
in one way or another, of violence.
5. The challenge for the twenty-first century
and beyond will be to restore, on a superior basis, the hegemony of
somethingness over nothingness, in order that religious values may once again
prevail over secular ones, in keeping with a desire on the part of males for
genuine spirituality.
6. The old, or
Christian, spirituality was fundamentally fraudulent, centred not in mind but
in ego, not in God/Heaven but in man/earth (not to mention also rooted through
the Mother in woman/purgatory and through the Father in the Devil/Hell), and
was therefore vulnerable to and duly eclipsed by secular supersession.
7. The new, or Superchristian, spirituality will
be centred in mind, the inner metaphysical self, and will utilize the will and
the spirit, the power and the glory, of ultimate God and Heaven to achieve both
the liberation and glorification of the self in question.
8. Even when and where this is not literally
applicable, there will be a deference towards inner metaphysical idealism from
the inner physical and chemical positions of a 'new naturalism' and a 'new
realism' below, in what, in other texts, I have described as the bottom two
tiers of our (projected) triadic Beyond.
9. Not only is mind higher than ego, but mind is
that which is superconscious through the spirit rather than simply conscious
through the intellect.
10. Breath stands to the lungs as thoughts to the
brain, and both alike are mediated over by their respective selves, viz. the
superconscious self of metaphysical mind and the conscious self of physical
mind.
11. Just as intellect is the thought the
egocentric self thinks, so spirit is the air the psychocentric self
breathes. More correctly, breath becomes
spirit once the mind is superconsciously attuned to it; for it is the spirit
which is the beatific glorifier of mind, and which elevates the mind that is
specifically attuned to breathing ... to the metaphysical heights of
superconscious being, making it spiritually conscious, or joyfully aware, of
itself as not merely an existential but an experiential being - One with the
Holy Spirit of Heaven.
12. The process of specifically attuning oneself
or, rather, one's metaphysical self, the superconscious mind, to the breath ...
is called transcendental meditation, and TM is that which allows the mind to
become more fully aware of itself through spirit, as that which is one with the
breath and of universal import, in consequence of the omnipresent proximity of
the air that is breathed into it via the lungs.
13. In fact, it is this metaphysical self which
breathes the spirit of air via the lungs, which are but a means to its
spiritual glorification.
14. Thus the lungs do not breathe independently of
the metaphysical self, as though on their own account, but are servants of the
metaphysical self which requires lungs in order that it may reap the
superconscious benefits of breathing, in terms of spiritual awareness (joy).
15. Even when one is not specifically attuned, as
superman, to the breath, it is still the metaphysical self which is responsible
for the breathing process, since the lungs are not an end-in-itself but a means
to a superior end - the joyful fulfilment, in short, of the mind.
16. All transcendental meditation does is enable
one, as superman, to experience mind more fully and thus achieve superconscious
liberation (salvation) from conscious and/or unconscious alternatives for the
purposes of spiritual fulfilment.
17. In meditating, one achieves maximum mind and
thus maximum consciousness (superconsciousness) of the spirit (joy) which
pertains to the breath and is one with all spirit. One ceases to be personal (egocentric) and
becomes universal (psychocentric), since that which derives, as spirit, from
the breath, returns, as breath, to the air.
CYCLE NINE: METAPHYSICAL DEVOTION OF THE ULTIMATE SELF
1. One should distinguish the inner metaphysical
self, as superconscious mind, from the inner metaphysical will, as divine
superpower, and the inner metaphysical spirit, as sublime superglory, so that
one comes to think of them in terms akin to a Son/Father/Holy Ghost trinity of
inner metaphysical factors which allow the Son to utilize the Father in order
to experience the Holy Ghost.
2. The Father corresponds to the Ground ... of
all sensible being, the inner metaphysical will, which links the Knower to the
Unknown or, rather, Unseen, the Son to the Holy Ghost, mind to spirit in inner
metaphysical terms, and thus enables him, the superman, to experience that joy
which comes from being carried up and away upon the 'wings of the breath' to an
identification with the Holy Spirit of Heaven.
3. The inner metaphysical self, the ultimate
self of superconscious mind, will simply exist until and unless it is brought
to experiential fulfilment through the spirit, and thus partakes of that joy
which comes to it when the lightness which is of the spirit 'rubs off' onto it
in due process of enlightenment.
4. The transcendence of metaphysical existence
is only possible to the ultimate self, the superconscious mind of the superman,
via the experiment of superpowerful will, the inner metaphysical will, whose
capacity to breathe transports this ultimate self towards experiential
enlightenment in harmony with the spirit, some of whose glory 'rubs off' onto
it, and accordingly glorifies it in relation to Heaven.
5. Thus the Son plunges into the Father to
achieve unity with the Holy Spirit, mind leading to spirit via will on the plane
of sensible metaphysics, as that which is supermasculine becomes, by turns,
quasi-divine and quasi-sublime, quasi-wilful (full of will) and
quasi-spiritual, through its association with both experimental and
experiential modes of metaphysics, thereby transcending its existence in the
most sublime feeling there is.
6. To realize the ultimate self as
superconscious mind, to deny the ultimate self through the superwill (of the
lungs to breathe), thereby affirming God, and to fulfil the ultimate self through
the superglorious spirit (of the out-breath itself), thereby achieving unity
(no matter how briefly) with that which is truly heavenly and experiencing, in
consequence, blessed enlightenment, as superconscious mind is borne aloft on
meditative wings of joyful surrender to universal essence.
7. Such is the pattern of inner metaphysical
devotion, which has to be repeated time after time, in due cyclical vein, if
one is to sustain anything like a consistently joyful level of being.
8. For being is that which
pertains to metaphysics, to essence, and one cannot achieve inner experiential
being unless one sacrifices inner existential being to inner experimental
being, thereby passing beyond the ultimate self to unity with ultimate Heaven
via ultimate God.
9. For the ultimate self is neither an
end-in-itself nor a means-to-an-end, but a platform of inner psychic existence
which can live being more fully if, in its wisdom, it surrenders to the
respiratory will of ultimate God and is thereby brought into direct contact
with the Holy Spirit of ultimate Heaven.
CYCLE TEN: CYCLICAL PROGRESSIONS
1. To deny existential being for the sake of
that greater being which pertains to the spirit and 'rubs
off' onto the mind, thereby enlightening it.
2. Hence to deny existential being for the sake
of experiential being, which glorifies the self that has surrendered to it,
taking it beyond mind to spirit and thereby uplifting it towards a joyful
redemption, the resolution of the Son in the Holy Ghost only made possible via
the Father, whose experimental being was the powerful means to a glorious end.
3. Yet no sooner has one arrived at that
glorious end than one must, as superman, return again to the selfish beginning,
the self-realizational beginning of existential being, in order to plunge anew
into the powerful means whose experimental destiny is to transport the ultimate
self towards experiential being in unity with the spirit.
4. Hence a perpetual cyclical progression from
one mode of sensible being to another, as the Son embraces the Father in the
name of the Holy Ghost, passing from mind to spirit via will, as from a
sensible mode of universal self to sensible modes of universal selflessness,
the one powerful and the other glorious.
5. Thus one achieves liberation from the
existential being of the ultimate self, the superconscious mind, through the
experimental and experiential beings of the ultimate will and ultimate spirit,
both of which are comparatively selfless in that they pertain, as will and
spirit, to power and glory, means and end, God and Heaven, truth and joy,
rather than to superconscious mind, the selfish beginning, the superman, the
inner metaphysical self, etc., which yet has control over each, since
experiment and experience are meaningless except in relation to existence, just
as the Father and the Holy Ghost would have no meaning except in relation to
the Son, the cynosure and focal-point of, in this case, inner metaphysical
options.
6. Metaphysical self may be the beginning and
metaphysical selflessness the end, but one must return to the beginning time
and time again in order to achieve the end afresh, thereby passing through the
full-gamut of being, as it stands in relation to sensibility, as that which is
ultimate.
7. For the will and the spirit of sensible being
are of no metaphysical use except in connection with the mind which controls
them, and which they are destined to experimentally and experientially serve
for as long as that mind exists.
CYCLE ELEVEN: REDEMPTION OF THE PROFANE IN THE HOLY
1. To the superman (the
Son of God) is the Kingdom (of the inner metaphysical self), the Power (of
inner metaphysical selflessness), and the Glory (of outer metaphysical
selflessness), as the mind of sensible being sacrifices itself to the will of
sensible being in order to achieve (unity with) the spirit of sensible being,
thereby attaining to full enlightenment.
2. From the kingdom of the Son to the glory of
the Holy Spirit via the power of the Father, as superconscious mind plunges
into the in-breath of the inner metaphysical will in order to be transported up
by the out-breath of the inner-to-outer metaphysical spirit, passing in
sensible being beyond universal self to universal selflessness, the heavenly
goal of all metaphysical striving.
3. For the universal
self of existential being to achieve unity with the universal selflessness of
experiential being via the universal selflessness of experimental being is the
fulfilment of its metaphysical quest, rendering holy (through selfless joy)
that which was profane, since experience transcends existence, as Heaven
transcends the kingdom of the inner metaphysical self.
4. The Son becomes holy
not in the Father but in and through the Holy Ghost, the out-breath of the
sensible spirit which delivers unto glory that which was of the self, and
therefore profane.
5. Thus the inner metaphysical self of
existential being is enlightened by the outer metaphysical selflessness of
experiential being to which it gladly surrendered itself via the inner
metaphysical selflessness of experimental being, the power of the Father to
will the sensible mind of the Son, the superman, towards the glory of the Holy
Spirit wherein it is redeemed in blessed unity with the Infinite, enlightened
by the lightness of spirit to a joy sublime.
6. The superman has the capacity to become
subliminally holy in the transcendence of his existential self through the
spirit of Heaven, passing from the divine power of ultimate God to the sublime
glory of ultimate Heaven, as experimental truth is superseded by experiential
joy, the joy (bliss) that comes upon the ultimate self when it is enlightened
by that which stands beyond it and to which it is inexorably drawn, as to its
source.
CYCLE TWELVE: CRITERIA OF RELIGIOUS MUSIC
1. To the superman is
the Kingdom (of Eternal Being), the Power (of God), and the Glory (of Heaven)
for ever and ever, Amen!
2. The superman is the highest mode of human
life, a supermasculine superhuman mode of life whose metaphysical sensibility
stands above the physical sensibility of man and the chemical sensibility of
woman, as 're-born' mind above both 're-born' ego and
id.
3. This fact would have to be reflected in the triadic
Beyond of 'Kingdom Come' to which my work subscribes, since it is of the nature
of Social Transcendentalism, the ideology of 'Kingdom Come', to attach
paramount importance to metaphysics and thus to that which, centred in being,
is properly religious.
4. Air is effectively the element of religion,
just as vegetation is the element of economics, water the element of politics,
and fire the element of science, which (latter) is the beginning rather than
the end of elemental actuality.
5. Things proceed from fire to air via water and
vegetation, as from materialism to idealism via realism and naturalism, science
to religion via politics and economics or, in more abstract terms, from doing
(acting) to being via giving and taking, evil to wisdom via goodness and folly.
6. In such a manner it could be maintained that
the Arts proceed from art to music via literature and sculpture, as from
appearance to essence via quantity and quality, the Devil/Hell to God/Heaven
via woman/purgatory and man/earth or, in elemental terms, from fire to air via
water and vegetation, crime to grace via punishment and sin.
7. If air is the religious element par
excellence, as I have no doubt it is, then only that religion
which is centred in the utilization of air, via the breath, for religious
(spiritual) purposes is genuine, all the rest being either vegetative, watery,
or fiery shortfalls from the idealistic per se of metaphysics
(transcendentalism) in what amount to quasi-idealistic modes of physics
(nonconformism), chemistry (humanism), and metachemistry (fundamentalism), as
applicable to the hegemony, in other contexts, of either economics, politics,
or science.
8. Since music, the art form of air, is the
religious mode of cultural endeavour, it follows that only that music which
embraces wind, in one form or another, will have a religious correlation, since
wind is the instrumental category which corresponds to air, and hence to
religion.
9. There are, it seems to me, for main
categories of wind instrumentation, viz. brass, organs (including accordions,
mouth organs, harmoniums, etc.), woodwind, and pipes, and I contend that the
first three are 'bovaryizations' of wind germane to fiery, watery, and
vegetative shortfalls, respectively, from an airy per se,
viz. pipes.
10. Hence it is my contention that religious music
is 'bovaryized' (or twisted away from what is genuinely religious) when it
relies upon either brass, organs, or woodwind, since air is then being utilized
in quasi-idealistic vein by instruments whose material and stylistic
constructions render them closer, overall, to fire, water, and vegetation
respectively.
11. Hence we could distinguish the
quasi-idealistic materialism of religious music utilizing brass from the
idealism of the utilization of pipes for religious purposes, and further
distinguish each of these (noumenal) options from the (phenomenal)
quasi-idealistic realism of organs and the quasi-idealistic naturalism of
woodwind in connection with religious music.
12. Pipes are alone genuinely religious, and hence
musical, by dint of their reliance on the lung-like bag-and-bellows apparatus
for the supply of air to the pipe(s) as such.
13. Pipes that rely upon a whistle-like connection
to the mouth are comparatively less religious, and therefore musical, than pure
or uilleann pipes, for the simple reason that such a whistle-like connection
connotes with woodwind as something comparatively more economic, and hence
sculptural, in its vegetative construction.
14. Nevertheless, even bagpipes are musically superior,
by dint of the 'bag', to woodwind instruments as such, and should be capable,
in consequence, of producing a more genuinely religious sound, one suited to a
preponderantly transcendental bias.
CYCLE THIRTEEN: MUSICAL CATEGORIES
1. Since I classify music in relation to the
four principal elements, viz. fire, water, vegetation, and air, it behoves me
to subdivide it into four categories, viz. rhythm, melody, harmony, and pitch,
and to equate each of these categories with a corresponding type of music, viz.
dance, vocal, instrumental, and solo, since dance music is predominantly
rhythmic, vocal music predominantly melodic, instrumental music predominantly
or, rather, preponderantly (in its subjectivity) harmonic, and solo music
preponderantly pitchful.
2. Likewise I contend that just as there are
four main kinds of music, so there are four main categories of instruments
corresponding to the elements, viz. percussion, keyboards, strings, and wind,
the first category effectively fiery, the second effectively watery, the third
effectively vegetative, and the fourth effectively airy.
3. Hence we can distinguish the dance category
of percussion-based rhythmic music from the solo category of wind-centred
pitchful music, further distinguishing each of these noumenal options in time
and space from the vocal category of keyboards-based melodic music and the
instrumental category of strings-centred harmonic music 'down below', in what
amounts to phenomenal alternatives, in volume and mass, to the more absolutist
categories 'up above'.
4. Broadly, the elemental distinctions between
these four principal kinds of music, viz. rhythmic, melodic, harmonic, and
pitchful, are such as to warrant their being respectively equated with the
following descriptive genres, viz. Jazz in the case of rhythm, Pop in the case
of melody, Classical in the case of harmony, and Folk in the case of pitch, as
we move from dance to solo via vocal and instrumental or, in equivalent
musical-instrument terms, from percussion to wind via keyboards and strings.
5. In respect of the four main disciplinary
divisions which correspond to the elements, viz. science, politics, economics,
and religion, I would have no difficulty in associating Jazz with science, Pop
with politics, Classical with economics, and Folk with religion, since the
combination of rhythm and dance with percussion in the case of Jazz makes for a
fiery, and hence scientific, parallel; the combination of melody and vocals
with keyboards in the case of Pop makes for a watery, and hence political,
parallel; the combination of harmony and instrumentality with strings in the
case of Classical makes for a vegetative, and hence economic, parallel; and,
last but hardly least, the combination of pitch and solo with wind in the case
of Folk makes for an airy, and hence religious, parallel.
6. Thus I conclude that Jazz is a scientific
kind of music, Pop a political kind of music, Classical an economic kind of
music, and Folk a religious kind of music, with Jazz and Pop corresponding, on
the female side of life, to fire and water, but Classical and Folk
corresponding to vegetation and air on what amounts, by contrast, to its male
side, a side rather more physical and metaphysical in its phenomenal
subjectivity and noumenal subjectivity than either metachemical or chemical in
relation to noumenal objectivity and to phenomenal objectivity.
CYCLE FOURTEEN: MUSICAL HIERARCHIES
1. Since music is never more musical than when
religious, and hence metaphysical, the most musical kind of music will be Folk,
especially that which utilizes pipes, while Classical, Pop, and Jazz will
respectively stand to this as more (in relation to most), less (in relation to
least), and least musical kinds of music, bearing in mind their vegetative,
watery, and fiery departures from air.
2. There is no kind of music beyond solo piping,
since pipes are what most approximates to the lungs in their bag-and-bellows
construction, and hence to a meditation parallel in which one, as superman, is
one with metaphysical being of a sensible nature or, more correctly,
supernature.
3. All other kinds of music are 'bovaryized'
departures from a musical per se, and thus stand closer, as has been
argued, to economic, political, or scientific alternatives to music in its properly
religious mode.
4. If folk music is the 'voice' of the spirit,
then classical music is the 'voice' of the intellect, pop music the 'voice' of
the id (instinct), and jazz music the 'voice' of the soul, the latter three of
which exist at physical, chemical, and metachemical removes, respectively, from
the metaphysical essence of music per se, viz. pipe-centred Folk.
5. Vocal music is not, and never has been,
strictly religious, since the voice, properly considered, corresponds less to air
than to water in its utilization of the tongue for purposes of singing songs.
6. Vocal music is as distinct a category from
wind-centred solo music as dance music from strings-centred instrumental music,
and suggests to this thinker the bending of a political mode of music towards
religion when utilized in connection with the latter.
7. Such a 'bending' might be described as
humanistic or Marian, and will be even less religiously credible than
strings-centred instrumental music when it, too, is 'bent' away from its
economic platform towards religion.
8. Rock is effectively a subdivision of pop
music which stands to Pop-proper as its masculine counterpart, one necessarily
less vocal, overall, and correspondingly more instrumental, if usually in
connection with electric guitars.
9. There is indubitably a division, in pop
music, between vocal Pop and dance-oriented Pop, the former standing to the
latter as, say, Puritanism to Dissenterism, or Conservatism to Labourism
(Fabianism), or
10. In this regard, we are returning to the
notion, expressed in some earlier texts, of an inverted triangle in which two
kinds of femininity 'lord' or, rather, 'lady' it over a correlative mode of
masculinity down below, which serves as 'fall guy' for negative criticism
within a broadly British, and hence heathenistic, structure.
11. The 'fall guy' in this context is of course
rock music, particularly Soft Rock, which stands to our pop-music alternatives
as Anglicanism to Puritanism/Dissenterism, or the Liberal Democrats to the
Tories/Labour, or Association Football to Rugby Union/Rugby League, or even
pale ale to white and/or red wine.
12. Hence rock music is itself divisible between
that which would appear to accord with so-called 'Protestant solidarity' in
relation to an inverted triangle and that which, being 'hard', would seem to be
at loggerheads with such a watery predicament in one avowedly more vegetative,
and hence masculine overall, with, in consequence, a Catholic or quasi-Catholic
connotation such that, in more radical cases, causes the music to break away
from vocals altogether, thereby drawing closer, albeit from an electronic base,
to instrumental music per se, viz. Classical.
13. Such Hard Rock would accord with the notion of
'bullshit' as opposed to 'cowshit', and although it would not amount to an
economic mode of music per se, it would be sufficiently masculine
to be removed from the inverted triangle in which Soft Rock languishes, in
'cowshit' fashion, under the combined assault of pure Pop and dance Pop in what
effectively amounts to a feminine hegemony in which 'cowpiss' and 'cowpuss',
corresponding to dispassionate and passionate approaches to water (vocals),
rule a heathenistic roost.
CYCLE FIFTEEN: THE SIGNIFICANCE OF CHANTING
1. Although vocal music can never be strictly
religious, on account of its watery shortfall, via the tongue, from air, and
hence the utilization of wind, there is certainly a case for chanting as the
traditional approach to and mode of 'sacred vocal music'.
2. For chanting differs from singing as the
windpipe from the voice and is, in effect, a means of bypassing the tongue
through the utilization of the breath for the production of simple monosyllabic
or non-verbal sounds in constant repetition.
3. Hence chanting is
not only deeper than singing, it is a spiritual as opposed to instinctual or
intellectual approach to the production of sound utilizing natural means.
4. Yet much as chanting is religiously superior
to singing, its main disadvantage, from a spiritual standpoint, is that it
tends, when indulged in too regularly, to take the place of meditation, since
it utilizes both the lungs and the windpipe for fundamentally musical purposes,
and thereby detracts from their inner metaphysical potential as instruments of
transcendental meditation in soundless being.
5. Hence the more chanting a person does the
less likely he is to meditate, since the one tends to exclude, if not eclipse,
the other when indulged-in to any appreciable extent,
and meditation is either aurally subverted via sound or spurned altogether in
favour of what are fundamentally musical considerations.
6. The only solution to this traditional approach
to religious music is, and has long been, the utilization of wind, particularly
pipes, for purposes of conditioning the mind, in chant-like vein, towards a
beingful quiescence, thereby freeing-up both the lungs and the windpipe, and
enabling one to categorically distinguish between aural being and respiratory
being, music and meditation.
7. For the advantages accruing to lungs that
have been freed-up, by pipes, from the subversive substitution of chanting ...
are too great to ignore, since they are then effectively delivered from aural
sensuality to the possibility of respiratory sensibility, and can serve the
superconscious mind independently of subconscious distraction, the sort of
distraction that inevitably occurs when ears are utilized to listen to what is
being chanted.
8. For whilst ears are indubitably a divine
power when utilized for purposes of listening to aural productions at large on
the airwaves, they are a power affiliated not to the superconscious mind but to
the subconscious mind in connection with subnatural manifestations of power and
glory, and thus fall short, in 'once-born' mode, of supernatural 'rebirth', the
sort of 'rebirth' guaranteed by that which, ever meditative, transcends
metaphysical sensuality in the utmost being of metaphysical sensibility.
9. Thus the difference between religious music
and religious praxis, in genuinely metaphysical terms, is that between being in
its sensual manifestation and being in its sensible manifestation, the former
affiliated to subnaturalism, and hence to the subman; the latter affiliated,
through supernaturalism, to the superman.
10. Verily, the more music is differentiated,
through pipes, from meditation, the easier it will be to choose either a
submasculine or a supermasuline course rather than, as in the case of chanting,
to risk the subversion of respiratory sensibility through aural sensuality.
CYCLE SIXTEEN: UNDERSTANDING THE SUPERNATURAL
1. That which is
supernatural lies beyond nature, in the sense that metaphysics lies beyond physics,
or the superman beyond man.
2. In very basic terms,
air is the supernatural element that lies beyond (and above) vegetation, the
earthy or natural element per se.
3. There is also a supernatural self which is
superconscious, as well as a supernatural will which
is superpowerful, and a supernatural spirit which is superglorious.
4. The supernatural self, the superconscious
mind, is akin to the Son (or committed devotee of God through transcendental
meditation) which attunes itself to the supernatural will, the superpower, of
the Father in order to be redeemed in and by the supernatural spirit, the
superglory, of the Holy Ghost.
5. Hence the supernatural self becomes holy
(saved) through abandoning itself to the supernatural spirit of the Holy Ghost,
wherein it is selflessly universalized in sublime being.
6. This is the logic of the Ultimate Trinity,
the True Trinity, and it begins in the Son, proceeds to the Father, and
culminates in the Holy Ghost, from whence things must revert to the Son in
order that the other two components of this Ultimate Trinity, corresponding to
the Father and the Holy Ghost, may be embraced afresh, and so on.
7. For transcendental
meditation is an ongoing process in which there is a cyclical recurrence of
self-power-glory, or mind-will-spirit, or superman-supergod-superheaven, or
profanity-divinity-sublimity, within the metaphysical framework of supernature.
8. Supernature has nothing to do with the fiery
Behind, the cosmic, and everything to do with the airy Beyond, the universal,
though the two have often been confounded.
9. That which is of the
fiery Behind is behind not vegetation, or nature, but water, or unnature, and
is accordingly super-unnatural (in sensuality) and sub-unnatural (in sensibility).
10. Just as metaphysics is beyond physics, as air
lies beyond vegetation, so that which, as fire, is behind water is as
metachemistry behind chemistry, both of which are unnatural compared to or,
rather, contrasted with their natural counterparts, since the unnatural is that
which is objective, and hence female, as opposed to subjective, and hence male.
11. One does not look for God or Heaven in
metachemistry but, very literally, for the Devil and Hell there, since fire is
the element of the metachemical Behind, and fire,
particularly in its light/blood manifestations, contrasts absolutely, in
noumenal apartness, with the metaphysical element of air.
12. One can - and should - distinguish, more
pedantically, between evil fire and wise fire, metachemical fire and
'metaphysical fire', since the former is akin to light, while the latter has
kinship with heat.
13. In other words, we have here a basic
distinction between the stellar plane of stars and the solar plane of suns,
with specific reference to the sun, which exists, so I maintain, in an evolved
relationship to the stellar plane as that which 'fell' from it, in Biblical
parlance, as a body primarily of heat rather than of light.
14. Heat only exists as a primary entity because
of the air upon which fire burns, without which it would remain, in vacuous
isolation, as light primarily, and thus as something anterior to what I have
called 'metaphysical fire'.
15. Such an anterior position is signified by the
stellar plane, which therefore constitutes a properly metachemical alternative
to and even precondition of the solar one.
16. In Biblical parlance, it is, to repeat myself,
Jehovah which, as 'First Mover', corresponds to the metachemical manifestation
of fire (light) and Satan, as 'Fallen Angel', viz. the sun, to its
'metaphysical' manifestation.
17. Hence heat fell from
light as wisdom from evil, or subnature from super-unnature, or submasculine
from superfeminine, or, simply, solar from stellar, the Satanic so-called Devil
from the Jehovahesque so-called God.
18. This is the 'transvaluation of values' that
needs to be accepted, especially by Jews, if there is to be any prospect of
substantial metaphysical progress beyond such primitive, and basically
scientific, postulates to a position properly commensurate with 'rebirth', and
hence metaphysical sensibility, the sort of sensibility that has a Saturnalian
backdrop and revolves, in due cyclical vein, around the relationship of the
inner metaphysical self, the superconscious mind, to both the lungs and the
breath in due process of meditating, via supernatural will and spirit, beyond
lungs and breath to ultimate God and Heaven.
19. Reject my teaching, and one remains enslaved
to Biblical delusion for ever, with no prospect of true sensibility through
true religion in 'Kingdom Come', following 'the Last Judgement'.
CYCLE SEVENTEEN: POSITIVE 'NATURE' AND 'CULTURE'
1. The form that power
takes will determine its nature, whereas the content that glory has will
determine its culture.
2. For power has
intimate connections with form, just as glory is intimately connected with
content.
3. One might define the 'nature' of power as
having either objective or subjective dispositions in relation to either
noumenal (in space and time) or phenomenal (in volume and mass) planes.
4. Similarly, the 'content' of glory ought to be
defined in terms of either materialist or realist dispositions in relation to
metachemical and chemical elements or, conversely, in terms of either
naturalist or idealist dispositions in relation to physical and metaphysical
elements respectively.
5. Power can take one of
eight principal positive forms, viz. of universal spatial space (outer beauty),
of universal repetitive time (inner beauty), of universal sequential time (outer
truth), of universal spaced space (inner truth), of personal volumetric volume
(outer strength), of personal massed mass (inner strength), of personal massive
mass (outer knowledge), and of personal voluminous volume (inner knowledge).
6. Glory can take one of
eight principal positive contents, viz. of universal sensual doing (outer
love), of universal sensible doing (inner love), of universal sensual being
(outer joy), of universal sensible being (inner joy), of personal sensual
giving (outer pride), of personal sensible giving (inner pride), of personal
sensual taking (outer pleasure), and of personal sensible taking (inner
pleasure).
7. The 'nature' of positive power in both
universal spatial space and universal repetitive time is noumenally objective,
and hence evil in its supreme super-unnaturalism to supreme sub-unnaturalism,
whereas the 'nature' of positive power in both universal repetitive time and
universal spaced space is noumenally subjective, and hence wise in its supreme
subnaturalism to supreme supernaturalism.
8. The 'nature' of positive power in both
personal volumetric volume and personal massed mass is phenomenally objective,
and hence good in its supreme upper-unnaturalism to supreme lower-unnaturalism,
whereas the 'nature' of positive power in both personal massive mass and
personal voluminous volume is phenomenally subjective, and hence foolish in its
supreme lower-naturalism to supreme upper-naturalism.
9. The 'culture' of positive glory in both
universal sensual doing and universal sensible doing is metachemically
materialist, and hence vicious in its
supreme super-unconsciousness to supreme sub-unconsciousness, whereas the
'culture' of positive glory in both universal sensual being and universal
sensible being is metaphysically idealist, and hence virtuous in its supreme
subconsciousness to supreme superconsciousness.
10. The 'culture' of positive glory in both
personal sensual giving and personal sensible giving is chemically realist, and
hence virtuous in its supreme upper-unconsciousness to supreme
lower-unconsciousness, whereas the 'culture' of positive glory in both personal
sensual taking and personal sensible taking is physically naturalist, and hence
vicious in its supreme lower-consciousness to supreme upper-consciousness.
11. Whereas beauty
corresponds to evil positive power in both universal spatial space and
universal repetitive time, as one descends the space-time axis from outer
beauty to inner beauty, love corresponds to vicious positive glory in both
universal sensual doing and universal sensible doing, as one descends the axis
of metachemical materialism from outer love to inner love.
12. Whereas truth corresponds to wise positive
power in both universal sequential time and universal spaced space, as one ascends
the time-space axis from outer truth to inner truth, joy corresponds to
virtuous positive glory in both universal sensual being and universal sensible
being, as one ascends the axis of metaphysical idealism from outer joy to inner
joy.
13. Whereas strength corresponds to good positive
power in both personal volumetric volume and personal massed mass, as one
descends the volume-mass axis from outer strength to inner strength, pride
corresponds to virtuous positive glory in both personal sensual giving and
personal sensible giving, as one descends the axis of chemical realism from
outer pride to inner pride.
14. Whereas knowledge corresponds to foolish
positive power in both personal massive mass and personal voluminous volume, as
one ascends the mass-volume axis from outer knowledge to inner knowledge,
pleasure corresponds to vicious positive glory in both personal sensual taking
and personal sensible taking, as one ascends the axis of physical naturalism
from outer pleasure to inner pleasure.
CYCLE EIGHTEEN: NEGATIVE 'NATURE' AND 'CULTURE'
1. In contrast to the above, power can take one
of eight principal negative forms, viz. of cosmic (un-universal) spatial space
(outer ugliness), of cosmic repetitive time (inner ugliness), of cosmic
sequential time (outer falsity), of cosmic spaced space (inner falsity), of
impersonal volumetric volume (outer weakness), of impersonal massed mass (inner
weakness), of impersonal massive mass (outer ignorance), of impersonal
voluminous volume (inner ignorance).
2. Likewise glory can take one of eight
principal negative contents, viz. of cosmic sensual doing (outer hatred), of cosmic sensible
doing (inner hatred), of cosmic sensual being (outer woe), of cosmic sensible
being (inner woe), of impersonal sensual giving (outer humility), of impersonal
sensible giving (inner humility), of impersonal sensual taking (outer pain), of
impersonal sensible taking (inner pain).
3. The 'nature' of negative power in both cosmic
spatial space and cosmic repetitive time is noumenally objective, and hence
evil in its primal super-unnaturalism to primal sub-unnaturalism, whereas the
'nature' of negative power in both cosmic sequential time and cosmic spaced
space is noumenally subjective, and hence wise in its primal subnaturalism to primal
supernaturalism.
4. The 'nature' of negative power in both
impersonal volumetric volume and impersonal massed mass is phenomenally
objective, and hence good in its primal upper-unnaturalism to primal
lower-unnaturalism, whereas the 'nature' of negative power in both impersonal
massive mass and impersonal voluminous volume is phenomenally subjective, and
hence foolish in its primal lower-naturalism to primal upper-naturalism.
5. The 'content' of negative glory in both cosmic
sensual doing and cosmic sensible doing is metachemically materialist, and
hence vicious in its primal super-unconsciousness to primal
sub-unconsciousness, whereas the 'content' of negative glory in both cosmic
sensual being and cosmic sensible being is metaphysically idealist, and hence
virtuous in its primal subconsciousness to primal superconsciousness.
6. The 'nature' of negative glory in both
impersonal sensual giving and impersonal sensible giving is chemically realist,
and hence virtuous in its primal upper-unconsciousness to primal
lower-unconsciousness, whereas the 'nature' of negative glory in both
impersonal sensual taking and impersonal sensible taking is physically
naturalist, and hence vicious in its primal lower-consciousness to primal
upper-consciousness.
7. Whereas ugliness
corresponds to evil negative power in both cosmic spatial space and cosmic
repetitive time, as one descends the space-time axis from outer ugliness to
inner ugliness, hatred corresponds to evil negative glory in both cosmic
sensual doing and cosmic sensible doing, as one descends the axis of
metachemical materialism from outer hatred to inner hatred.
8. Whereas falsity (delusion) corresponds to
wise negative power in both cosmic sequential time and cosmic spaced space, as
one ascends the time-space axis from outer falsity to inner falsity, woe
corresponds to wise negative glory in both cosmic sensual being and cosmic
sensible being, as one ascends the axis of metaphysical idealism from outer woe
to inner woe.
9. Whereas weakness corresponds to good negative
power in both impersonal volumetric volume and impersonal massed mass, as one
descends the volume-mass axis from outer weakness to inner weakness, humility
corresponds to good negative glory in both impersonal sensual giving and
impersonal sensible giving, as one descends the axis of chemical realism from
outer humility to inner humility.
10. Whereas ignorance corresponds to foolish
negative power in both impersonal massive mass and impersonal voluminous
volume, as one ascends the mass-volume axis from outer ignorance to inner
ignorance, pain corresponds to foolish negative glory in both impersonal
sensual taking and impersonal sensible taking, as one ascends the axis of
physical naturalism from outer pain to inner pain.
CYCLE NINETEEN: OF SELVES AND ANTISELVES
1. The superfeminine self is that self which,
ever positively emotional, is into the power and the glory of spatial space and
sensual doing in supreme terms, through beauty and love, the Outer Devil and the
Outer Hell of eye-based metachemical materialism.
2. The superfeminine antiself is that antiself
which, ever negatively emotional, is into the power and the glory of spatial
space and sensual doing in primal terms, through ugliness and hatred, the Outer
Antidevil and the Outer Antihell of star-based metachemical materialism.
3. The subfeminine self is that self which, ever
positively emotional, is into the power and the glory of repetitive time and
sensible doing in supreme terms, through beauty and love, the Inner Devil and
the Inner Hell of heart-based metachemical materialism.
4. The subfeminine antiself is that antiself
which, ever negatively emotional, is into the power and the glory of repetitive
time and sensible doing in primal terms, through ugliness and hatred, the Inner
Antidevil and the Inner Antihell of Venus-based metachemical materialism.
5. The upper-feminine self is that self which,
ever positively instinctual, is into the power and the glory of volumetric volume
and sensual giving in supreme terms, through strength and pride, the outer
woman and the outer purgatory of tongue-based chemical realism.
6. The upper-feminine antiself is that antiself
which, ever negatively instinctual, is into the power and the glory of
volumetric volume and sensual giving in primal terms, through weakness and
humiliation, the outer antiwoman and the outer antipurgatory of moon-based
chemical realism.
7. The lower-feminine self is that self which,
ever positively instinctual, is into the power and the glory of massed mass and
sensible giving in supreme terms, through strength and pride, the inner woman
and the inner purgatory of womb-based chemical realism.
8. The lower-feminine antiself is that antiself
which, ever negatively instinctual, is into the power and the glory of massed
mass and sensible giving in primal terms, through weakness and humility, the
inner antiwoman and the inner antipurgatory of ocean-based chemical realism.
9. The lower-masculine self is that self which,
ever positively intellectual, is into the power and the glory of massive mass
and sensual taking in supreme terms, through knowledge and pleasure, the outer
man and the outer earth of flesh-centred physical naturalism.
10. The lower-masculine antiself is that antiself
which, ever negatively intellectual, is into the power and the glory of massive
mass and sensual taking in primal terms, through ignorance and pain, the outer
antiman and the outer anti-earth of vegetation-centred physical naturalism.
11. The upper-masculine self is that self which,
ever positively intellectual, is into the power and the glory of voluminous
volume and sensible taking in supreme terms, through knowledge and pleasure,
the inner man and the inner earth of brain-centred physical naturalism.
12. The upper-masculine antiself is that antiself
which, ever negatively intellectual, is into the power and the glory of
voluminous volume and sensible taking in primal terms, through ignorance and
pain, the inner antiman and the inner anti-earth of Mars-centred physical
naturalism.
13. The submasculine self is that self which, ever
positively spiritual, is into the power and the glory of sequential time and
sensual being in supreme terms, through truth and joy, the Outer God and the
Outer Heaven of ear-centred metaphysical idealism.
14. The submasculine antiself is that antiself
which, ever negatively spiritual, is into the power and the glory of sequential
time and sensual being in primal terms, through falsity and woe, the Outer
Antigod and the Outer Antiheaven of sun-centred metaphysical idealism.
15. The supermasculine self is that self which,
ever positively spiritual, is into the power and the glory of spaced space and
sensible being in supreme terms, through truth and joy, the Inner God and the
Inner Heaven of lung-centred metaphysical idealism.
16. The supermasculine antiself is that antiself
which, ever negatively spiritual, is into the power and the glory of spaced
space and sensible being in primal terms, through falsity and woe, the Inner
Antigod and the Inner Antiheaven of Saturn-centred metaphysical idealism.
CYCLE TWENTY: DEGREES OF PRIMAL AND SUPREME
1. Sensual doing in spatial space for the
superfeminine self of the 'once-born' soul in relation to supreme outer metachemistry,
from least to most via less and more supreme manifestations of external beauty
and love.
2. Sensual antidoing in spatial antispace for
the superfeminine antiself of the 'once-born' antisoul in relation to primal
outer metachemistry, from most to least via more and less primal manifestations
of external ugliness and hatred.
3. Sensible doing in repetitive time for the
subfeminine self of the 're-born' soul in relation to
supreme inner metachemistry, from least to most via less and more supreme
manifestations of internal beauty and love.
4. Sensible antidoing in repetitive anti-time
for the subfeminine antiself of the 're-born' antisoul in relation to primal
inner metachemistry, from most to least via more and less primal manifestations
of internal ugliness and hatred.
5. Sensual giving in volumetric volume for the
upper-feminine self of the 'once-born' id in relation to supreme outer
chemistry, from least to most via less and more supreme manifestations of
external strength and pride.
6. Sensual antigiving in volumetric antivolume
for the upper-feminine antiself of the 'once-born' anti-id in relation to
primal outer chemistry, from most to least via more and less primal
manifestations of external weakness and humility.
7. Sensible giving in massed mass for the
lower-feminine self of the 're-born' id in relation to
supreme inner chemistry, from least to most via less and more supreme
manifestations of internal strength and pride.
8. Sensible antigiving in massed antimass for
the lower-feminine antiself of the 're-born' anti-id in relation to primal
inner chemistry, from most to least via more and less primal manifestations of
internal weakness and humility.
9. Sensual taking in massive mass for the
lower-masculine self of the 'once-born' ego in relation to supreme outer
physics, from least to most via less and more supreme manifestations of
external knowledge and pleasure.
10. Sensual antitaking in massive antimass for the
lower-masculine antiself of the 'once-born' anti-ego in relation to primal
outer physics, from most to least via more and less primal manifestations of
external ignorance and pain.
11. Sensible taking in voluminous volume for the
upper-masculine self of the 're-born' ego in relation
to supreme inner physics, from least to most via less and more supreme
manifestations of internal knowledge and pleasure.
12. Sensible antitaking in voluminous antivolume
for the upper-masculine antiself of the 're-born' anti-ego in relation to
primal inner physics, from most to least via more and less primal
manifestations of internal ignorance and pain.
13. Sensual being in sequential time for the
submasculine self of the 'once-born' mind in relation to supreme outer
metaphysics, from least to most via less and more supreme manifestations of
external truth and joy.
14. Sensual antibeing in sequential anti-time for
the submasculine antiself of the 'once-born' antimind in relation to primal
outer metaphysics, from most to least via more and less primal manifestations
of external falsity and woe.
15. Sensible being in spaced space for the
supermasculine self of the 're-born' mind in relation to supreme inner
metaphysics, from least to most via less and more supreme manifestations of
internal truth and joy.
16. Sensible antibeing in spaced antispace for the
supermasculine antiself of the 're-born' antimind in relation to primal inner
metaphysics, from most to least via more and less primal manifestations of
internal falsity and woe.
CYCLE TWENTY-ONE: MODES OF EVOLUTION AND DEVOLUTION
1. Supreme metachemical materialism evolves in
secondary vein from least to most via less and more beauty and love, as from
least to most via less and more supreme photon particles and wavicles in
sensuality, and from least to most via less and more supreme photino particles
and wavicles in sensibility.
2. Primal metachemical materialism devolves in
primary fashion from most to least via more and less ugliness and hatred, as
from most to least via more and less primal photon particles and wavicles in
sensuality, and from most to least via more and less primal photino particles
and wavicles in sensibility.
3. Supreme chemical realism evolves in secondary
vein from least to most via less and more strength and pride, as from least to
most via less and more supreme electron (if conventional) and/or positron (if
radical) particles and wavicles in sensuality, and from least to most via less
and more supreme electrino (if conventional) and/or positrino (if radical)
particles and wavicles in sensibility.
4. Primal chemical realism devolves in primary
fashion from most to least via more and less weakness and humility, as from
most to least via more and less primal electron (if conventional) and/or
positron (if radical) particles and wavicles in sensuality, and from most to
least via more and less primal electrino (if conventional) and/or positrino (if
radical) particles and wavicles in sensibility.
5. Supreme physical naturalism evolves in
primary vein from least to most via less and more knowledge and pleasure, as
from least to most via less and more supreme neutron (if conventional) and/or
deuteron (if radical) particles and wavicles in sensuality, and from least to
most via less and more supreme neutrino (if conventional) and/or deuterino (if
radical) particles and wavicles in sensibility.
6. Primal physical naturalism devolves in
secondary fashion from most to least via more and less ignorance and pain, as
from most to least via more and less primal neutron (if conventional) and/or
deuteron (if radical) particles and wavicles in sensuality, and from most to
least via more and less primal neutrino (if conventional) and/or deuterino (if
radical) particles and wavicles in sensibility.
7. Supreme metaphysical idealism evolves in primary
vein from least to most via less and more truth and joy, as from least to most
via less and more supreme proton particles and wavicles in sensuality, and from
least to most via less and more supreme protino particles and wavicles in
sensibility.
8. Primal metaphysical idealism devolves in
secondary fashion from most to least via more and less falsity and woe, as from
most to least via more and less primal proton particles and wavicles in
sensuality, and from most to least via more and less primal protino particles
and wavicles in sensibility.
9. This is to confirm, as before, that the
primary elements of fire and water, corresponding to metachemical materialism
and to chemical realism, are primarily devolutionary and only secondarily
evolutionary, in keeping with their objective (un)natures, whereas the
secondary elements of vegetation and air, corresponding to physical naturalism
and to metaphysical idealism, are primarily evolutionary and only secondarily
devolutionary, in keeping with their subjective natures.
10. Things on the female, or objective, side of
life devolve (fall) primarily and evolve (rise) secondarily, whereas things on
the male, or subjective, side of life evolve (rise) primarily and devolve
(fall) secondarily.
11. Whether that which primarily devolves is
predominant (in most and more particles and wavicles) or subdominant (in less
and least particles and wavicles) makes no difference to its primal (un)nature, for primacy is always negative.
12. Whether that which primarily evolves is
subponderant (in least and less particles and wavicles) or preponderant (in
more and most particles and wavicles) makes no difference to its supreme
nature, for supremacy is always positive.
13. What really matters
is whether things are negative or positive in primary or secondary terms, so
that they can be judged accordingly.
14. For a secondary order of positivity will
always be morally inferior to a primary order of positivity, just as a
secondary order of negativity will always be (im)morally inferior to a primary
order of negativity.
15. In this respect, both beauty and love (supreme
metachemistry) and strength and pride (supreme chemistry) will always be
morally inferior to knowledge and pleasure (supreme physics) and to truth and
joy (supreme metaphysics), while, conversely, both falsity and woe (primal
metaphysics) and ignorance and pain (primal physics) will always be (im)morally inferior to weakness and humility (primal
chemistry) and to ugliness and hatred (primal metachemistry).
CYCLE TWENTY-TWO: MODES OF PRIMACY AND SUPREMACY
1. That which devolves,
whether in primary or in secondary terms, has reference to nothingness, whereas
that which evolves in such terms has reference to somethingness.
2. We can therefore distinguish the primary
nothingness of metachemical and chemical devolution from the secondary
nothingness of physical and metaphysical devolution, the former mode of
nothingness being objective, the latter mode subjective.
3. We can likewise distinguish the primary somethingness
of physical and metaphysical evolution from the secondary somethingness of
metachemical and chemical evolution, the former mode of somethingness being
subjective, the latter mode objective.
4. Since nothingness is
divisible between noumenal and phenomenal planes, it follows that primary
nothingness, corresponding to the objective axes, will be un-universal
(cosmological) in metachemical materialism and impersonal (geological) in
chemical realism, whereas secondary nothingness, corresponding to the
subjective axes, will be un-universal (cosmological) in metaphysical idealism
and impersonal (geological) in physical naturalism.
5. Since somethingness
is divisible between phenomenal and noumenal planes, it follows that primary
somethingness, corresponding to the objective axes, will be personal in
physical naturalism and universal in metaphysical idealism, whereas secondary
somethingness, corresponding to the objective axes, will be personal in
chemical realism and universal in metachemical materialism.
6. Hence one can speak of primary orders of
no-ones and nobodies in relation to the primary nothingness of metachemical
objectivity and chemical objectivity, but of secondary orders of no-ones and
nobodies in relation to the secondary nothingness of metaphysical subjectivity
and physical subjectivity.
7. Likewise, one can speak of primary orders of
somebodies and someones in relation to the primary somethingness of physical
subjectivity and metaphysical subjectivity, but of secondary orders of somebodies
and someones in relation to the secondary somethingness of chemical objectivity
and metachemical objectivity.
8. Just as the nothingness of negativity is
always associated with contexts of primacy, whether in primary or secondary
terms, so the somethingness of positivity always has associations with contexts
of supremacy, whether in primary or secondary terms.
9. Beauty and love, corresponding to the
secondary mode of noumenal supremacy, are morally inferior to truth and joy,
whose correspondence is to the primary mode of noumenal supremacy.
10. Strength and pride, corresponding to the
secondary mode of phenomenal supremacy, are morally inferior to knowledge and
pleasure, whose correspondence is to the primary mode of phenomenal supremacy.
11. Conversely, ignorance and pain, corresponding
to the secondary mode of phenomenal primacy, are (im)morally
inferior to weakness and humility, whose correspondence is to the primary mode
of phenomenal primacy.
12. Similarly, falsity and woe, corresponding to the
secondary mode of noumenal primacy, are (im)morally
inferior to ugliness and hatred, whose correspondence is to the primary mode of
noumenal primacy.
13. When positive, phenomenal men (masculinity)
are as morally superior to phenomenal women (femininity) as noumenal men
(submasculinity/supermasculinity) to noumenal women
(superfemininity/subfemininity), since there is a contrast, in each case,
between primary and secondary orders of supremacy.
14. When negative, phenomenal women (femininity)
are as (im)morally superior to phenomenal men
(masculinity) as noumenal women (superfemininty/subfemininity) to noumenal men
(submasculinity/supermasculinity), since there is a contrast, in each case,
between primary and secondary orders of primacy.
15. The sexes are never
literally equal, for the female gender is rooted, objectively, in primacy,
whereas the male gender is centred, subjectively, in supremacy.
16. Each gender can, however, be bent towards the other,
whether with regard, principally, to secondary supremacy for females or to
secondary primacy for males.
CYCLE TWENTY-THREE: ENSLAVEMENT TO VERSES FREEDOM FROM
1. Monarchy in Britain is only credible in
relation to the UK, the United Kingdom of England, Scotland, Wales, and
Northern Ireland, not in relation to England alone, since it symbolizes English
control, through historical domination, of the so-called 'Celtic fringe', as
embodied by the parliament at Westminster.
2. Devolution of Scotland and Wales from
parliamentary control is premised upon a certain degree of regional autonomy
for the countries concerned, not on complete independence from England, and
hence the dissolution of the United
Kingdom.
3. However, should there come to pass what I
have elsewhere, in relation to the concept of a Social Transcendental Centre,
termed a Centrist federation ... of Ireland, Scotland, Wales, possibly even the
Isle of Man ... in due democratic course, commensurate, so I believe, with
'Kingdom Come', then it is probable that the most likely political corollary of
that for England would be a democratic republic, since such a Centrist
Federation would be premised upon the recognition and acceptance of religious
sovereignty via a Messianic figurehead, effectively equivalent to the Second
Coming, and no such figurehead, approximating to a 'god-king', should be
expected or indeed would wish to co-exist with secular kingship in England, the
sort of kingship which is closer, in the blood, to diabolic than to divine
criteria.
4. Hence the dissolution of the United Kingdom
is only likely to happen, it seems to me, on the basis of the coming to pass,
via devolution for Scotland and Wales, of a Federation of Social
Transcendentalist Centres ... in which Ireland, Scotland, and Wales would enter
into a regionally autonomous federation premised upon the acceptance of
religious sovereignty by the People, thereby parting company with secular
traditions, including, not least of all, those appertaining to the British
monarchy.
5. Without a United Kingdom to constitutionally
rule over, it is inconceivable to me that the British monarchy could survive,
since it is too deeply associated, historically, with the United Kingdom to be
capable of passing muster on the basis of England alone, and would prove
incompatible with a purely English nationhood such that should be turning away
from the feminine (watery) character of parliamentary democracy towards the
masculinity (vegetation) of democratic republicanism in the interests of evolutionary
progress towards what would, in effect, be the next best thing to a Centrist
Federation.
6. For if the Centrist
Federation would be affiliated, through its Messianic figurehead, to a truly
supermasculine (ideal) level of religion, then a masculine democracy for
7. Thus one is envisaging a transformation from
a female-oriented objective order of society in the monarchic and parliamentary
traditions of the UK to a male-oriented subjective order of society in the
coming republican and messianic revolutions of England and the Gaelic
countries, in what would amount to an Anglo-Gaelic transmutation of the British
Isles from fire and water to vegetation and air.
8. Such a revolution can, I believe, be
democratically and peaceably achieved, but it will hinge upon the willingness
of the Gaelic countries - and Ireland in particular - to take a lead in
furthering, through the assumption of religious sovereignty, a federation of
Social Transcendentalist Centres, thereby effectively obliging England to
adjust itself to such a revolution on the necessarily more mundane terms that
would more fittingly suit it in the absence, historically well-documented, of
strong idealistic impulses.
9. Certainly, I would have no interest, in the
event of becoming Messianic figurehead of a Centrist Federation, in expanding it
to include England, since it is a mechanism for Gaels to enable them to develop
culturally to the idealistic heights to which they are capable of rising, when
given sufficient encouragement.
10. Hitherto their capabilities and aspirations
have been blocked and held in check by
11. It is the difference, for Gaels, between
remaining enslaved to England through the United Kingdom and democratically breaking
free of England via a Centrist Federation, in order to pursue not only what is
best for them but, no less significantly, what is right for them.
CYCLE TWENTY-FOUR: TOWARDS A SUPERCHRISTIAN DISPENSATION
1. Freedom from the objective hegemony of free
will in order to achieve the subjective hegemony of natural determinism,
whether in relation to natural (republican) or to supernatural (centrist)
criteria.
2. Such a liberation can only be optimally
achieved in relation to the religious sovereignty of 'Kingdom Come', with
particular reference to the triadic Beyond, or three-tier structure (duly
subsectioned) of religious praxis, to which Social Transcendentalism, the
ideological philosophy of 'Kingdom Come', would subscribe.
3. A Centrist federation ... of Ireland,
Scotland, and Wales ... would of course be effectively commensurate with
'Kingdom Come', for it is a 'kingdom' of God whose figurehead can only be the
Messianic 'god- and/or philosopher-king' broadly identifiable with the 'Second
Coming'.
4. Such a 'Second Coming' offers not a Christian
but a Superchristian inner alternative to both Superheathen and Heathen
modernity, each of which is rooted in the objective hegemony of the 'Kingdom
Without'.
5. One might distinguish Superchristian from Christian
in terms of supernatural from natural, or metaphysical from physical, the
former airy and the latter vegetative, while reserving to Superheathen and
Heathen the distinction between super-unnatural and unnatural, or metachemical
and chemical, the former fiery, the latter watery.
6. For the
Superchristian dispensation that is offered by me goes beyond the vegetative
sinfulness of Christianity by embracing the authentic grace of meditative
praxis, thereby providing ample opportunity for the cultivation of genuine
spirituality by those who, broadly identifiable as supermasculine, would be
both capable of and entitled to it.
7. Meditative praxis towers above verbal
absolution following confessional contrition (for sin) as genuine grace above
pseudo-grace, or genuine spirituality above pseudo-spirituality, since the
former is affiliated to the lungs and the breath, as power and glory of the
inner metaphysical self, whereas the latter's affiliation is to the brain and
'the word', as power and glory of the inner physical self, both of which are
vegetative shortfalls, in physical naturalism, from the metaphysical idealism
(supernaturalism) of airy grace.
8. Only (inner) noumenal being can properly free
one from phenomenal taking, since it takes more than pseudo-grace to provide an
adequate alternative to and/or deterrent from sin, which is ever vegetative in
both sensual and sensible terms.
9. Thus the triadic Beyond
would provide, in its top tier, the possibility of genuine deliverance from sin
for those who wanted it, since transcendental meditation would be its principal
mode of religious praxis, in keeping with what, under Messianic auspices,
amounts to a Superchristian dispensation.
10. It is my belief that Catholics would be the chief
candidates for the top tier of the triadic Beyond, since they are the ones most
habituated, traditionally, to the reception of pseudo-grace in response to
confessional contrition, and should therefore be ready for genuine grace.
11. Others, more habituated to sin (Anglicans)
and/or punishment (Puritans), would be better suited to the lower tiers of the
triadic Beyond, since it is there that earthly and purgatorial criteria would
prevail over heavenly criteria, in due deference to their more worldly traditions
in non-confessional vegetation and water.
CYCLE TWENTY-FIVE: SUBSECTIONS OF THE TRIADIC BEYOND
1. As one ascends the triadic Beyond of Social
Transcendentalist Centrism, one passes
from a watery parallel to a vegetative parallel and on, ultimately, to an airy
parallel, as from feminine to masculine and supermasculine, or humanist to
nonconformist and transcendentalist, or punishing grace to sinful grace and
graceful grace (grace per se), or massed mass to voluminous volume
and spaced space, or chemical realism to physical naturalism and metaphysical
idealism, or sensible giving-being to sensible taking-being and sensible
being-being (being per se).
2. Each tier of this triadic Beyond would,
however, be subdivided on a three-way basis, one of which would be strictly
germane to the tier itself and the other two of which would be approximations
to each of the other tiers, in order to provide the complete gamut of Social
Transcendentalist praxis, relative to each tier, for the religiously sovereign
People.
3. Hence the first, or bottom, tier would have a
humanist per se subsection, but quasi-nonconformist and
quasi-transcendentalist subsections above it, each of which would be
conditioned by the overall context of watery humanism to which the tier in
question appertained.
4. Likewise the second, or middle, tier would
have a nonconformist per se subsection. but a
quasi-humanist subsection beneath it and a quasi-transcendentalist subsection
above it, each of which would be conditioned by the overall context of
vegetative nonconformism to which the tier in question appertained.
5. Similarly, the third, or top, tier would have
a transcendentalist per se subsection, but quasi-nonconformist and quasi-humanist
subsections beneath it, each of which would be conditioned by the overall
context of airy transcendentalism to which the tier in question appertained.
6. Hence the bottom subsections of each tier
would always be humanist, but humanist within humanism, humanist within
nonconformism, and humanist within transcendentalism ... as one ascended from
first to third tiers on the basis of chemical (watery) praxis.
7. Hence the middle subsections of each tier
would always be nonconformist, but nonconformist within humanism, nonconformist
within nonconformism, and nonconformist within transcendentalism ... as one
ascended from first to third tiers on the basis of physical (vegetative)
praxis.
8. Hence the top subsections of each tier would
always be transcendentalist, but transcendentalist within humanism, transcendentalist
within nonconformism, and transcendentalist within transcendentalism ... as one
ascended from first to third tiers on the basis of metaphysical (airy) praxis.
9. Broadly, the inner chemical, being lower
feminine, has applicability to instinctual sensations, and hence drugs. Thus the bottom subsection of each tier would
be one dedicated to the use of drugs, albeit in relation to the elemental
status of the tier overall.
10. Likewise, the inner physical,
being upper masculine, has applicability to intellectual cogitations, and hence
thoughts. Thus the middle subsection
of each tier would be dedicated to the use of thoughts (words), albeit in
relation to the elemental status of the tier overall.
11. Finally, the inner metaphysical, being
supermasculine, has applicability to spiritual meditations, and hence
exercises. Thus the top subsection of
each tier would be dedicated to the use of exercises, albeit in relation to the
elemental status of the tier overall.
12. Thus with regard to the bottom subsections of
each tier, drugs and/or their use thereof would be watery (fluidal) in the
first tier, vegetative (capsuled) in the second tier, and airy (powdery) in the
third tier.
13. Thus with regard to the middle subsections of
each tier, thoughts would be watery (verbal) in the first tier, vegetative
(cerebral) in the second tier, and airy (aural) in the third tier.
14. Thus with regard to the top subsections of
each tier, exercises would be watery (sweaty) in the first tier, vegetative
(postured) in the second tier, and airy (respiratory) in the third tier.
15. Where drugs are concerned, I can conceive of
their use ascending, tier by tier, from injected to swallowed and inhaled,
whether with regard to heroin, LSD, and cocaine or, alternatively, some
equivalents or derivatives thereof.
16. Where thoughts are concerned, I can conceive
of their use ascending, tier by tier, from spoken to read via listened to,
whether with regard to television, computers, and cassette-players or some
equivalents or derivatives thereof.
17. Where exercises are concerned, I can conceive
of their use ascending, tier by tier, from bodily to mental and spiritual,
whether with regard to aerobics, yoga, and transcendental meditation or some
equivalents or derivatives thereof.
CYCLE TWENTY-SIX: THE ROLE OF DRUGS IN 'KINGDOM COME'
1. Drugs, being chemical, are effectively
feminine, and would be confined, in consequence, to the bottom subsections of
each tier. But they would be applicable
(contrary to what I used to think) to every tier, not just to the first and
second ones.
2. I have alluded to the probability of heroin,
LSD, and cocaine as the most suitable drugs for each tier, bearing in mind the
watery (injected), vegetative (swallowed) and airy (inhaled) parallels which
the methodology of drug consumption should strive to accommodate.
3. What we are also interested in is
constraining the objectivity of the feminine tier and either shoring-up or expanding
the subjectivity of both the masculine and supermasculine tiers, so that drugs
which depress the central nervous system in the one case, and which stimulate
it in the other case are of specific significance here, even with the use of
something arguably intermediate like LSD, whose chief properties are
hallucinogenic.
4. Provided drugs meet the criteria we are
discussing, and can be taken in relation to the elemental status of any given
tier, they would have legal currency in 'Kingdom Come', which is to say, within
the context of a religiously sovereign People as furthered by Social
Transcendentalism in relation to the Centre, the structural basis, transcending
state/church relativity, for 'Kingdom Come'.
5. Outside such a Centrist context of religious
sovereignty, such drugs can only remain illegal, since it is not fitting to
effectively 'resurrect the dead', and grant people afterlife-type experiences
of a chemical order, before the advent of 'Kingdom Come', with its promise of
Eternity.
6. Some drugs would continue to remain illegal
even in 'Kingdom Come', whether because they were demonstrably dangerous or
because of their irrelevance to the watery, vegetative, and airy contexts of
the triadic Beyond.
7. Drugs, for instance, that are usually smoked,
and thus involve recourse to fire, would have no relevance to the triadic
Beyond, since they would amount to a fundamentalist subversion of the humanist,
nonconformist, and transcendentalist criteria commensurate with Eternity,
wherein mass, volume, and space are released, on a sensible basis, from the
clutches of 'father time'.
8. Certain drugs that
are currently legal would, sooner or later, become illegal in 'Kingdom Come',
including, in all probability, alcohol and tobacco.
9. Some people may be against drugs, but then
some people are against thoughts and exercises too, yet that is perfectly
acceptable and would be fully intelligible in relation to the three-way
subsections of the triadic Beyond, where both drug-free thoughts and drug-free
exercises would also have their place.
10. In fact, thoughts and exercises, corresponding
to vegetative and airy parallels, would have a more important place in the
triadic Beyond than drugs, bearing in mind the moral significance, from a
sensible standpoint, of having the feminine aspect of life pegged down in order
that both the masculine and supermasculine aspects of it can rise up, in
Christ-like vein, in due liberation from female dominion, as especially
characteristic, by contrast, of heathenistic contexts.
11. Drugs are and will remain significant,
however, in terms of their contribution, on a chemical basis, to the
development and maintenance of the 'kingdom within' at the expense of the
'kingdom without', which latter currently rules a heathenistic roost on the
basis, by and large, of photographic and filmic media.
12. Instead of 'once-born' enslavement to such
superficial media as films and photographs, people will have the opportunity of
achieving deliverance from their heathenistic grasp on the basis of a
Superchristian 'rebirth', as germane to religious sovereignty, and would have
greater access, in consequence, to the 'light within' than would otherwise be
possible.
13. The 'light without' will doubtless continue to
exist and even to appeal to some people long after the transvaluated dawn of
'Kingdom Come' has officially come to pass, but it will be up against
increasing competition from the synthetically-oriented 'light within' of those
drugs deemed suitable to the triadic Beyond, and will lose much of its
heathenistic appeal in consequence.
14. Nothing short of the type of drugs I have
described as appropriate to 'Kingdom Come' would have sufficient appeal and
influence to provide a viable alternative, for the film-addicted masses, to the
types of heathenistic lights to which they were sadly accustomed in the
alpha-stemming, female-dominated societies of late twentieth-century life.
15. The tables will only be turned, as it were, on
those murder-obsessed media of external artificial visionary experience when
there is a sufficiently potent alternative officially in place to guarantee a
significant percentage of the population the sort of visionary interiorization
and inner-light profundity which is commensurate with the 'kingdom within' and,
hence, with the effective resurrection, in one sense, of the dead, whose
afterlife experiences are likely to include visionary or mystical attributes.
16. Those who condemn drugs from the point of view
of celluloid addiction ... are simply 'once-born' shallowpates who seem to
imagine that a daily dose of murder and violence is not only not bad for you,
but preferable to the use of a variety of so-called hard drugs. Little do they realize the extent of their
heathenistic limitations in belittling the struggle, necessarily unofficial,
towards a Christian-type 'rebirth' which many people, deeper than themselves,
are effectively engaged upon, willy-nilly, in their various drug-oriented
capacities.
17. Although I don't condone or subscribe to so-called
drug abuse by drug pushers and users, my sympathies are with these latter
people, many of whom are effectively martyred for their troubles, and I know
that, one day, if my will is done, their struggle will be vindicated, though
only when the People opt, democratically and peacefully, for religious
sovereignty and the 'right', in consequence, to cultural self-determination
that such a sovereignty, necessarily pertinent to 'Kingdom Come', would
guarantee them.
CYCLE TWENTY-SEVEN: FREEDOM AND BINDING
1. 'Turning the tables' on such heathenistic
media as film and photography would be equivalent to 'turning the tables' on
feminism, since it was such objectively-based media which gave both
encouragement and justification to female liberation (from Christian-type
constraints) and enabled the Devil to ride out, so to speak, as the diabolical
genie was released from the bottle in which it had been contained, if somewhat
imperfectly, for so long.
2. Certainly war, especially the First and
Second World Wars, gave impetus to the liberation of women from traditional
male-regulated constraints, but war by itself would not have succeeded in
liberating them from the home, were it not tied up with and linked to the
growth of such heathenistic media as film and photography.
3. Women are both more photogenic and filmically
attractive, as a rule, than men, and tend, in consequence, to dominate the
media in question, serving as more credible mouthpieces and exemplars of the
sort of appearance-based subject-matter in which both film and photography
deals.
4. In this respect, there is less equality (with
men) than female domination, and only purblind liberals would fail to perceive
in modern society the actuality of female domination, which is characteristic
not only of the age but of heathenistic criteria in general.
5. Liberalism may work with and between men,
where an XY chromosomal balance is in order, but as soon as women are permitted
to enter the fray the XY balance is soon disrupted and subverted by an XX chromosomal
partiality, such that results in the exclusion of the Y chromosome and the
domination of what remains of masculinity by the twin objectivity of the XX.
6. Not only are women more objective than men,
and thus more at home in outgoing media like film and photography, but they
perceive men, in consequence, as subjects to be controlled and dominated from
an objective vantage-point, rather like subjects of a reigning monarch.
7. Men, by contrast, tend, when true to
themselves, to perceive women as objects, largely though not exclusively in
connection with sex, because men are more subjective than women and are
inclined, in consequence, to regard that which is not of themselves in an
objective light.
8. Thus, paradoxically, objectivity breeds a
will to subject what is perceived to be subjective, whereas subjectivity, by
contrast, breeds the will to objectivize what is not subjective, and thus to
regard if not treat it as an object. The
one tends to learn about its subject, while the other tends to use its object.
9. Accordingly, men are subjects for women while
women are objects for men, to greater or lesser extents depending on the
individual and the age and/or society to which he/she pertains.
10. Just as subjectivity is undermined and constrained
when objectivity is free to be hegemonic, as in heathenistic contexts, so
objectivity will be undermined and constrained when subjectivity is free or,
rather, bound to be hegemonic, as in Christian-type contexts. For the objectivity of free will thrives at
the expense of natural determinism, while the subjectivity of natural
determinism can only thrive at the expense of free will.
11. The twentieth century may have been the
century par excellence of freedom (for the female elements in life from
male constraints), but it is to be hoped that the twenty-first century will
open the door to the development, through both religious sovereignty and, where
this is not possible, greater economic sovereignty (republicanism), of binding,
which is to say, the binding of males to what is properly subjective and less
to do, in consequence, with free will than with natural determinism.
12. In fact, I have now come to the conclusion
that such a binding of males to subjectivity will have less to do with power and
glory than with form and content, since these are modes of particle and wavicle
division which are, in effect, relative to a female/male dichotomy between
objectivity and subjectivity, the Kingdom and/or (democratic) State,
corresponding to fire and water, on the one hand, and the Church and/or Centre
(as defined by me in relation to religious sovereignty), corresponding to
vegetation and air, on the other hand.
CYCLE TWENTY-EIGHT: OBJECTIVITY VERSES SUBJECTIVITY
1. If power and glory is of the Kingdom and/or
State, and thus applicable to the female, or objective, side of life, then it
is that which has a particle/wavicle relevance to both fire and water.
2. If form and content is of the Church and/or
Centre, and thus applicable to the male, or subjective, side of life, then it
is that which has a particle/wavicle relevance to both vegetation and air.
3. Hence power and glory should be reserved, in
positive terms, for beauty and love in relation to metachemical materialism,
and for strength and pride in relation to chemical realism, the former
noumenally objective, the latter phenomenally objective.
4. Hence form and content should be reserved, in
positive terms, for knowledge and pleasure in relation to physical naturalism,
and for truth and joy in relation to metaphysical idealism, the former
phenomenally subjective, the latter noumenally subjective.
5. The idea would be that power and glory could
only have applicability to the so-called Father and Mother, e.g. to those
symbols of religious observance which effectively pertain to the Kingdom and
the State, and are thus less religious or economic than respectively scientific
and political.
6. Similarly, we may believe that form and
content could only have applicability to the so-called Son and Holy Spirit,
e.g. to those symbols of religious observance which pertain to the Church and
the Centre, and are thus less scientific or political than respectively
economic and religious.
7. Hence power and glory cannot be associated
with that which is genuinely religious (metaphysical) or economic (physical),
but only with scientific and political parallels, both of which, objectively
adhering to the female side of life, have less to do with the Church and/or
Centre than with the Kingdom and/or State.
8. Likewise form and content cannot be
associated with that which is genuinely scientific (metachemical) or political
(chemical), but only with economic and religious parallels, both of which,
subjectively adhering to the male side of life, have less to do with the Kingdom
and/or State than with the Church and/or Centre.
9. The word 'contentment' derives, in effect,
from 'content', the wavicle-aspect of the relationship between form and
content, and both economics and religion aim, when 'true' to themselves, for
contentment.
10. By contrast, science and politics aim, when
'true' to themselves, not for contentment but for glorification, which is the
wavicle-aspect of the relationship between power and glory.
11. Both Hell and Purgatory, corresponding to the
wavicle-aspect of the relationship between (positive) power and glory,
appertain to glorification, the former with regard to love, the latter with
regard to pride.
12. Both the Earth and Heaven, corresponding to
the wavicle-aspect of the relationship between (positive) form and content,
appertain to contentment, the former with regard to pleasure, the latter with
regard to joy.
13. Joyful contentment is undermined and even
destroyed by the glorification of love, which tends to exclude that which is
noumenally antithetical to itself.
14. Hence true wisdom has always required that not
only should form and content be cultivated by males at the expense of power and
glory, but that the female side of life, corresponding to what is powerful and
glorious, should be kept at a distance in order that what most especially
corresponds, on the male side of it, to religion, and hence to truth and joy,
should be encouraged to grow.
15. For the greater glory
of woman quickly subsumes the lesser glory of man into itself, as his soul is
taken over and dominated by her soul, which, unlike his, is not vitiated by air
(the breath) to anything like the same extent but, rather, is challenged and
toned-up by water (the milk-leaden breasts).
16. Hence if man is not to be taken over and
dominated by woman, to the detriment, if not exclusion, of his spiritual
interests, he must strive, through wisdom, to keep her 'at arm's length', which
is where Christian and Christian-type solutions to the problem, from a male
standpoint, of female-domination in heathenistic actuality come into play.
17. For man has a greater spiritual capacity than
woman, bearing in mind that his lungs, the formful servants of the breath, are
not compromised by fluidal breasts but are comparatively free of such an
obstacle to spiritual fulfilment and able, in consequence, to cultivate the
lightness of air to a greater extent, provided, however, that he is free to do
so.
18. It is this spiritual capacity of man that sets
him apart from woman and enables him to embrace truth and joy, through
metaphysical form and content, to a degree inconceivable in woman, who, as a
rule, remains rooted, through power and glory, in beauty and love, to the
exclusion, effectively if not literally, of its noumenal counterpart.
19. One can, as a man, either accept woman and
allow one's soul to be taken over and dominated by hers, or, alternatively,
reject woman and thus remain free, via Christ or Christ-equivalent saviours, to
cultivate the spirit, which is the path to supreme contentment, the contentment
of joy (bliss) in relation to the truth of form as spaced space on the cycles
of one's breathing.
CYCLE TWENTY-NINE: ELEMENTAL DISTINCTIONS
1. To contrast the barbarous element of fire
(particularly in its metachemical manifestation) with the civilized element of
water, further contrasting each of these objective elements with the natural
element of vegetation and the cultural element of air, each of which has a
subjective correlation.
2. Civility and, even in a narrow sense,
civilization derives from and has associations with barbarity, no less than
culture derives from and has associations with nature.
3. In general terms, fire is barbarous, water
civilized, vegetation natural, and air cultural. This is because fire is noumenally objective
in its subatomic correspondence to photons and/or photinos (the most basic
elements/elementinos), water is phenomenally objective in its subatomic
correspondence to electrons and/or electrinos (the least basic elements/elementinos),
vegetation is phenomenally subjective in its subatomic correspondence to
neutrons and/or neutrinos (the least advanced elements/elementinos), and air is
noumenally subjective in its subatomic correspondence to protons and/or
protinos (the most advanced elements/elementinos).
4. There is accordingly a materialistic
connotation to barbarity, and hence fire; a realistic connotation to civility,
and hence water; a naturalistic connotation to nature, and hence vegetation;
and an idealistic connotation to culture, and hence air.
5. In particular terms, however, fire is
divisible between the barbarity of photon and/or photino subatomic particles
and the civility of photon and/or photino subatomic wavicles, the former
corresponding to metachemical power and the latter to metachemical glory.
6. Likewise water is
divisible, in particular terms, between the barbarity of electron and/or
electrino (if conventional) or positron and/or positrino (if radical) subatomic
particles and the civility of electron and/or electrino (if conventional) or
positron and/or positrino (if radical) subatomic wavicles, the former
corresponding to chemical power and the latter to chemical glory.
7. Hence the objective elements provide us with
a contrast, in particular terms, between the power and the glory of barbarity
and civility, the one corresponding to the particle aspects of both fire and
water, the other corresponding to their wavicle aspects.
8. By contrast, vegetation is divisible, in
particular terms, between the nature of neutron and/or neutrino (if
conventional) or deuteron and/or deuterino (if radical) subatomic particles and
the culture of neutron and/or neutrino (if conventional) or deuteron and/or
deuterino (if radical) subatomic wavicles, the former corresponding to physical
form and the latter to physical content.
9. Similarly, air is divisible, in particular
terms, between the nature of proton and/or protino subatomic particles and the
culture of proton and/or protino subatomic wavicles, the former corresponding
to metaphysical form and the latter to metaphysical content.
10. Hence the subjective elements provide us with
a contrast, in particular terms, between the form and the content of nature and
culture, the one corresponding to the particle aspects of both vegetation and
air, the other to their wavicle aspects.
11. Because fire is, in
general terms, the barbarous element, there is more barbarity than civility to
fire, and hence more beauty than love (when positive) or more ugliness than
hatred (when negative).
12. Because water is, in general terms, the
civilized element, there is more civility than barbarity to water, and hence
more pride than strength (when positive) or more humility than weakness (when
negative).
13. Consequently fire is, in general terms,
vicious and water virtuous, albeit in relation to the objectivity and hence
immorality of what, because of their disposition to diverge and/or converge on
a rectilinear basis due to a vacuous precondition, are effectively female
elements.
14. Because vegetation is,
in general terms, the natural element, there is more nature than culture to
vegetation, and hence more knowledge than pleasure (when positive) or more
ignorance than pain (when negative).
15. Because air is, in general terms, the cultural
element, there is more culture than nature to air, and hence more joy than
truth (when positive) or more woe than falsity (when negative).
16. Consequently vegetation is, in general terms,
vicious and air virtuous, albeit in relation to the subjectivity and hence
morality of what, because of their disposition to diverge and/or converge on a
curvilinear basis due to a plenumous precondition, are effectively male
elements.
17. Thus one may contrast, in general terms, the immoral
viciousness of barbarity with the immoral virtuousness of civility, further
contrasting each of these objective factors with the moral viciousness of
nature and the moral virtuousness of culture, each of which has a subjective
correlation.
18. Barbarity is criminally cruel in its immoral
viciousness, and hence fundamentally evil, whereas civility is punishingly just
(apposite) in its immoral virtuousness, and hence humanistically good.
19. Nature is sinfully stupid in its moral
viciousness, and hence nonconformistically foolish, whereas culture is
gracefully kind in its moral virtuousness, and hence transcendentally wise.
20. Thus we may contrast the evil of barbarity
with the goodness of civility on the female side of life, further contrasting
the folly of nature with the wisdom of culture on its male side.
21. Yet there is a distinction, to repeat, between
the barbarity of power and the civility of glory in both the metachemical and
the chemical elements of fire and water.
22. Similarly, there is a distinction between the
nature of form and the culture of content in both the physical and the
metaphysical elements of vegetation and air.
23. Hence the association of power and glory with
barbarity and civility is as incontrovertible as the association of form and
content with nature and culture, the crucial difference being that whereas
power and glory have reference to the particle/wavicle division of objective
elements, form and content have reference to the particle/wavicle division of
their subjective counterparts.
CYCLE THIRTY: FROM BARBARITY TO CULTURE
1. Because barbarity is never more powerful than
in the noumenal objectivity of fire, its watery manifestation is of a secondary
order of power (strength) which is generally subordinate, in consequence, to
glory (pride).
2. Because civility is never more glorious than
in the phenomenal objectivity of water, its fiery manifestation is of a
secondary order of glory (love) which is generally subordinate, in consequence,
to power (beauty).
3. Because nature is never more formful than in
the phenomenal subjectivity of vegetation, its airy manifestation is of a
secondary order of form (truth) which is generally subordinate, in consequence,
to content (joy).
4. Because culture is never more content than in
the noumenal subjectivity of air, its vegetative manifestation is of a
secondary order of contentment (pleasure) which is generally subordinate, in
consequence, to form (knowledge).
5. What applies to the positive manifestations of
barbarity, civility, nature, and culture applies no less to their negative
manifestations, viz. to antibarbarity and anticivility in relation to antipower
and antiglory on the one hand, and to antinature and anticulture in relation to
antiform and anticontent on the other hand.
6. In sum, the noumenal
planes of time and space are more conducive to power when objective and to
content when subjective, whereas the phenomenal planes of volume and mass are
more conducive to glory when objective and to form when subjective.
7. Hence to descend, in general terms, from the
viciousness of metachemical power to the virtuousness of chemical glory, as, in
positive terms, from daughter's beauty to mother's pride, but to ascend, no
less generally, from the viciousness of physical form to the virtuousness of
metaphysical content, as, in positive terms, from father's knowledge to son's
joy.
8. Likewise, to descend, in general terms, from
the antiviciousness of metachemical antipower to the antivirtuousness of
chemical antiglory, as from antidaughter's ugliness to antimother's humility,
but to ascend, no less generally, from the antiviciousness of physical antiform
to the antivirtuousness of metaphysical anticontent, as from antifather's
ignorance to antison's woe.
9. Evil, which is rooted in barbarous power, is
the noumenally objective starting-point from which a descent (fall) into the
civilized glory of goodness is possible.
10. By contrast, folly, which is centred in
natural form, is the phenomenally subjective starting-point from which an
ascent (rise) into the cultural content of wisdom is possible.
11. Metachemistry leads to chemistry no less than
physics to metaphysics, the former options affiliated to the female side of
life in relation to that which is objective and effectively of the (autocratic)
Kingdom and the (democratic) State, the latter options affiliated, by contrast,
to the male side of life in relation to that which is subjective and
effectively of the (theocratic) Church and the (coming atheistic) Centre.
12. Hence to descend from evil objectivity
(superfemininity to subfemininity of noumenal woman in sensuality and
sensibility) to good objectivity (upper femininity to lower femininity of
phenomenal woman in sensuality and sensibility), as from the Kingdom to the
State, but to ascend from foolish subjectivity (lower masculinity to upper
masculinity of phenomenal man in sensuality and sensibility) to wise
subjectivity (submasculinity to supermasculinity of noumenal man in sensuality
and sensibility), as from the Church to the Centre, the latter of which, at the
time of my recording these thoughts, has still to officially come to pass in
relation to the metaphysical sensibility of the superman, the heavenly
redemption of the earth (man), and thus of that which remains bogged down,
through the Church, in sin.
13. But sinners can be lifted towards grace,
whether literally or effectively, as my concept of the triadic Beyond in
relation to 'Kingdom Come' would allow, and thus move from a context in which, due
to its phenomenal basis, form tends to prevail over content, knowledge over
pleasure, to one in which, largely due to a noumenal standing, content tends to
prevail over form, joy over truth, and culture is accordingly liberated from
phenomenal constraints (in sinful pleasure) to rise to what amounts to its
full-flowering in the universality of noumenal sensibility.
14. That is the metaphysical prospect for those
men who have it in them to become supermen, whilst even many women have it in
them to defer, through a less exacting type of punishment, to the authentic
gracefulness of genuine culture and to join, through a New Purgatory, with
those men for whom knowledge rather than joy remains the chief focus of their
subjective endeavour in what would amount to a vegetative shortfall, in the New
Earth, from the airy heights of the New Heaven 'up above', at the top-tier
level of the triadic Beyond.
CYCLE THIRTY-ONE: RELATIONSHIP OF NATURE AND CULTURE
1. In terms of trinitarian-type progressions
from mind to spirit via will, we have to allow for a distinction, only hinted
at previously in my work, between self (if positive), nature, and culture (if
positive), as between, say, superman, ultimate God, and ultimate Heaven.
2. Thus we can conceive of a progression from
the superconscious mind to supercultural spirit via supernatural will, the
inner metaphysical self that (super)consciously utilizes the lungs in order to
'get high' on the breath, passing from truthful form to joyful content, wherein
it is selflessly redeemed.
3. Hence one should distinguish between the
supernature of the lungs and the superculture of the breath, concerning the
supermasculinity of the superconscious self, since it is the commitment of the
latter to transcendental meditation which leads it beyond the profanity of
universal selfhood to the sublimity of universal superculture via the divinity
of universal supernature.
4. The superman is the Son of God who
(super)consciously utilizes God (the supernatural Father) in order to achieve unity
with Heaven (the supercultural Holy Ghost), passing from the truthful form of
spaced space to the joyful content(ment) of sensible being in a continuous
cycle that revolves around his self and the enactment of its wisdom.
5. Content is, as has already been stressed,
proportionate to form, as of course is glory to power, but in the noumenal
subjectivity of air the emphasis will be on content rather than form, and thus
on the achievement of heavenly joy in consequence of the supercultural medium
of the element in question.
6. In the phenomenal subjectivity of vegetation,
on the other hand, the emphasis can only be on form rather than content, in
relation to the achievement of manly (Christian) knowledge in consequence of
the natural medium of the element in question.
7. Hence while the emphasis will be on content,
and hence contentment, rather than form ... on the metaphysical plane of the
breath, the emphasis can only be on form rather than content on the physical
plane of the brain. For
the end is more important than the means where metaphysics is concerned,
whereas the means is more important than the end where physics is concerned.
8. In metaphysics the emphasis is on culture
(the breath) over nature (the lungs), whereas in physics, by contrast, the
emphasis is on nature (the brain) over culture (the thought word).
9. Because nature in its per se
manifestation (of vegetation) is a phenomenal actuality and culture in its per
se manifestation (of air) a noumenal one, the aspiration of nature towards
culture, of form towards content in subjectivity, is less perfect in vegetation
than in air, since whereas nature is in its element there, culture is only in
its element in air.
10. In simple terms, the
Bible, symbolic of the brain, tends to prevail over prayer in the phenomenal
context, whereas meditative praxis tends to prevail over textural manuals,
symbolic of the lungs, in the noumenal context.
11. In sum, knowledge is a perfect manifestation
of form and pleasure an imperfect manifestation of content in phenomenal
subjectivity, whereas truth is an imperfect manifestation of form and joy a
perfect manifestation of content in noumenal subjectivity.
12. What applies to the sensible manifestations of
vegetation and air applies no less to their sensual or 'once-born'
counterparts, where we are less concerned, overall, with the brain and the
lungs than with the phallus and the ears, the one dominated, in phenomenal
vein, by nature and the other liberated, in noumenal vein, by culture.
CYCLE THIRTY-TWO: THE STRUGGLE WITHIN IDEALISM
1. Perfect form may be found in knowledge,
whether carnally in sensuality or intellectually in sensibility, but perfect
content is only to be found in joy, whether aurally in sensuality or spiritually
in sensibility.
2. From the standpoint of its physicality with
regard to the phenomenal planes of vegetation, both massive and voluminous,
pleasure will always remain an imperfect manifestation of content, just as,
conversely, truth will remain an imperfect manifestation of form on account of
its metaphysicality with regard to the noumenal planes of air, both sequential
and spaced.
3. But imperfect form leads to perfect content,
truth leading to joy, whether in sensuality or sensibility, music or meditation,
just as, lower down the elemental hierarchy, perfect form leads to imperfect
content, knowledge leading to pleasure, whether in sensuality or sensibility,
coitus or cogitation.
4. Consequently the man who wishes for perfect
content will not be one to pursue pleasure through knowledge, where content is
ever imperfect, but, rather, one to pursue joy through truth, whether the truth
be of the ears and 'once born' or of the lungs and 'reborn', the latter alone
commensurate with genuine spirituality.
5. Consequently, transcendental meditation is
the methodology by which the maximum of joy in the most perfect content can be
achieved, bringing the devotee, effectively a superman, to the peaks of
cultural enlightenment in the spirituality of sensible being.
6. That man who pursues perfect content through
culture is an idealist, for idealism appertains to the metaphysical element of
air with regard to both aural and spiritual manifestations of cultural
commitment.
7. But the idealist can be submasculine or supermasculine,
given to the subnature and subculture of aural metaphysics in relation to the
subconscious self which listens (to music) or given, by contrast, to the
supernature and superculture of spiritual metaphysics in relation to the
superconscious self which meditates (upon the breath).
8. Only the supermasculine idealist, being
spiritual, is able to achieve the most perfect content, for the submasculine
idealist, a subman, is dependent, through the ears, on what comes to him, on
the airwaves, from without, whereas the supermasculine idealist, the
superman, is committed, through the lungs, to what inspires him, on the breath,
from within, and it is only in relation to the 'kingdom within' that
metaphysical sensibility, and hence spirituality, is to be found.
9. Verily, the superman is not only the ultimate
man, he is the ultimate idealist, for whom respiratory sensibility is more
important than auditory sensuality, and who is accordingly as genuinely
spiritual as the subman is musical. For spirituality is the opposite of musicality, and only that
noumenal man who is 'reborn' into spirituality will be beyond music, and hence
the sensual seductions of the ears to aural idealism.
10. May the spiritual idealism of the superman be
the mode of metaphysics which characterizes the idealism of 'Kingdom Come',
once things pass from the 'kingdom without' to the 'kingdom within' in due
Superchristian vein, eclipsing the Superheathen rule of noumenal
sensuality. Only thus will content be
definitively perfect.
CYCLE THIRTY-THREE: ETHICAL DISTINCTIONS
1. Down from the noumenal man of cultural
idealism through air is the phenomenal man of natural naturalism through
vegetation, and this man, habituated to perfect form at the expense of perfect
content, is as foolish, in his viciousness, as the higher man is wise on
account of his virtuous preference for perfect content.
2. This would still be the case were we dealing
with negativity as opposed to positivity, wherein the negative folly of
ignorance at the expense of the negative wisdom of woe would typify the
phenomenal antiman's vicious or, rather, antivicious status in relation to the
antivirtue of the noumenal antiman's preference for woe at the expense, lower
down, of ignorance.
3. Back and across from the folly of the
phenomenal man, however, stands the goodness of the phenomenal woman, whose
penchant for civilized realism through water makes her accustomed to perfect
glory at the expense of perfect power, the former proud, the latter beautiful.
4. Up and behind the phenomenal woman of
civilized realism is the noumenal woman of barbarous materialism through fire,
and this woman, habituated to perfect power at the expense of perfect glory, is
as evil, in her viciousness, as the lower woman is good on account of her
virtuous preference for perfect glory.
5. This would still be the case were we dealing
with negativity as opposed to positivity, wherein the negative evil of ugliness
at the expense of the negative glory of humility would typify the noumenal
antiwoman's vicious or, rather, antivicious status in relation to the
antivirtue of the phenomenal antiwoman's preference for humility at the
expense, up above, of ugliness.
6. Whatever the case, power is perfect in
barbarous materialism and imperfect (as power) in civilized realism, whereas
glory is imperfect in barbarous materialism and perfect (as glory) in civilized
realism.
7. The noumenal woman
is as viciously evil as the phenomenal woman is virtuously good, and all
because barbarity emphasizes power rather than glory, whereas civility
emphasizes glory rather than power.
8. Mother's pride
contrasts, as civilized realism, with daughter's beauty in barbarous
materialism, whilst, in negative terms, antimother's humility, if not
humiliation, contrasts, as civilized antirealism, with antidaughter's ugliness
in barbarous antimaterialism, the negative materialism which is as cosmic as
its positive counterpart is universal.
9. Similarly, on the male side of life, son's
joy contrasts, as cultural idealism, with father's knowledge in natural
naturalism, whilst, in negative terms, antison's woe contrasts, as cultural
anti-idealism, with antifather's ignorance in natural antinaturalism, the
negative naturalism which is as impersonal (geologic) as its positive
counterpart is personal.
10. Thus to contrast the noumenal man's wisdom
(contented virtue) with the phenomenal man's folly (formful vice), while
likewise contrasting the phenomenal woman's goodness (glorious virtue) with the
noumenal woman's evil (powerful vice).
11. In the contrast between folly and wisdom,
perfect form and perfect content, we have the struggle within subjective ethics
between that which is low, and sinful, and that which is high, and graceful,
the former affiliated to the Church and the latter (which has still to come
properly to pass) having what, in relation to the concept of the Centre as that
most radical and omega-oriented of institutions, I call a Centrist affiliation
in relation to the context of religious sovereignty, as pertaining to 'Kingdom
Come' and the development, within Social Transcendentalism, of authentic grace
through meditative praxis.
12. In the contrast, on
the other hand, between evil and good, perfect power and perfect glory, we have
the struggle within objective ethics between that which is high, and criminal,
and that which is low, and punishing, the former affiliated to the (autocratic)
Kingdom and the latter to the (democratic) State.
13. Clearly, the criteria applying to subjective
ethics and its objective counterpart are not identical, for in the one case
that which is high, and noumenal, is more desirable than what is low, and
phenomenal, whereas, in the other case, that which is low, and phenomenal, is
more desirable than what is high, and noumenal.
14. The Centre, in
institutional terms, is ethically more desirable than the Church, while, by
contrast, the State is ethically more desirable than the Kingdom.
15. We ascribe virtue to the noumenal man and vice
to the phenomenal one, since the former is graceful (kind) while the latter is
a sinner (stupid). Conversely, we
ascribe vice to the noumenal woman and virtue to the phenomenal one, since the
former is criminal (cruel) while the latter is punishing (just).
16. This is, of course,
as it should be, but we have to carefully distinguish, all the same, between
the ethics of subjectivity on the male side of life and the ethics of
objectivity on its female side. The two
should not be confused or, worse still, treated from an identical standpoint!
17. Yet this does happen, and largely, one
suspects, because of ethnic factors which impinge upon and condition ethics
according to either objective or subjective criteria, only one of which can be
hegemonic in any given type of society.
CYCLE THIRTY-FOUR: CONTRASTING TYPES OF SOCIETY
1. Where objective criteria are hegemonic over
subjective criteria, as in female-based, or heathenistic, societies, the
ethical mean will be conceived in terms of a struggle between evil and good,
fire and water, for the control of men's lives.
2. Where, by contrast, subjective criteria are
hegemonic over objective criteria, as in male-centred, or Christian, societies,
the ethical mean will be conceived in terms of a struggle between folly and wisdom,
vegetation and air, for the control of men's lives.
3. A balance between objective and subjective
criteria is much less common than might be supposed, bearing in mind that the
State and the Church, for example, tend to co-exist, in any given type of
society, on the basis of one of them being the pseudo-image of the other,
rather than its moral antithesis.
4. Hence a genuine Kingdom, rooted in
untrammelled autocracy, will tend to require a pseudo-Centre, in which religion
is monotheistic, whilst a genuine State, rooted in parliamentary democracy,
will tend to require a pseudo-Church, in which religion is polytheistic.
5. Conversely a genuine Church, centred in
pantheism, will tend to require a pseudo-State, in which politics is
bureaucratic, whilst (hypothetically) a genuine Centre, centred in atheistic
deism, will tend to require a pseudo-Kingdom, in which politics is
meritocratic.
6. Thus, far from upholding a balance between
the objective and the subjective sides of life, societies tend to reflect an
imbalance favouring one or the other, with a 'bovaryized' manifestation of that
which is not representatively hegemonic being the logical corollary of such an
ethnically-conditioned actuality.
7. In England, the traditional existence of a
genuine Kingdom, rooted in the cruelty of fiery criminality, required the
co-existence, in subordinate fashion, of the Anglo-Catholic pseudo-Centre,
whereas the struggle for parliamentary democracy was closely linked to the
existence, in subordinate fashion, of the Puritan pseudo-Church, which is the
logical corollary, in the justness of watery punishment, of a genuine State.
8. In Ireland, by contrast, the traditional
existence of a genuine Church, centred in the stupidity of vegetative
sinfulness, required - following the just liberation of Southern Ireland from
British rule - the co-existence, in subordinate vein, of the republican
pseudo-State, whose political essence is bureaucratic (and therefore
quasi-economic) rather than democratic (and hence properly political), whereas
the coming struggle for Social Transcendentalism will require the co-existence,
in subordinate vein, of a Centrist pseudo-Kingdom, such that administers,
through the kindness of airy grace, to the genuine Centre's (hypothetically)
religiously sovereign People in what I have described as a triadic Beyond, the
properly religious aspect of 'Kingdom Come'.
9. In short, the actuality of female-oriented
societies, whether metachemically Superheathen or chemically Heathen,
materialistic or realistic, is a genuine objectivity and a pseudo-subjectivity
in which not vegetation and air, but fire and water are the predominating
elements.
10. The actuality, by contrast, of male-oriented
societies, whether physically Christian or metaphysically Superchristian,
naturalistic or idealistic, is a genuine subjectivity and a pseudo-objectivity
in which not fire and water, but vegetation and air are the preponderating
elements.
11. The one type of
society, upholding objectivity, is libertarian and competitive, while the other
type of society, upholding subjectivity, is conservative and co-operative.
12. We may contrast, on a noumenal/phenomenal
basis, the ultra-libertarianism of autocratic (Superheathen) societies with the
libertarianism of democratic (Heathen) societies, the former competitively
individualistic and the latter competitively collectivistic.
13. Likewise we may contrast, on a
phenomenal/noumenal basis (if only in imagination at present), the conservatism
of pantheistic (Christian) societies with the ultra-conservatism of atheistic
(Superchristian) societies, the former co-operatively collectivistic and the
latter co-operatively individualistic.
14. Hence not only are libertarianism and
conservatism on opposite sides of the gender fence, as between free will and
natural determinism; they are morally opposite in their respective
relationships to either secular or religious values, the former competitive in
its objectivity, the latter co-operative in its subjectivity.
CYCLE THIRTY-FIVE: THE ROLE OF CONSERVATISM
1. The ultra-libertarianism of the (genuine)
Kingdom, rooted in noumenal objectivity, is commensurate, through competitive
individualism, with whatever is extreme left, while the libertarianism of the
(genuine) State, rooted in phenomenal objectivity, is commensurate, through
competitive collectivism, with that which is moderate left.
2. The conservatism of the (genuine) Church,
centred in phenomenal subjectivity, is commensurate, through co-operative
collectivism, with whatever is moderate right, while the ultra-conservatism of
the (genuine) Centre, centred in noumenal subjectivity, is - or will be -
commensurate, through co-operative individualism, with that which is extreme
right.
3. To contrast the
competitive individualism of metachemical materialism with the co-operative
individualism of metaphysical idealism, the ultra-libertarian extreme left-wing
nature of the Kingdom with the ultra-conservative extreme right-wing nature of
the Centre.
4. To contrast the competitive collectivism of
chemical realism with the co-operative collectivism of physical naturalism, the
libertarian moderate left-wing nature of the State with the conservative
moderate right-wing nature of the Church.
5. Not only, in general terms, is the Kingdom
extreme left and the Centre extreme right, but the Kingdom is that which, ever
metachemical, is rooted in fire, whereas the Centre is that which, ever
metaphysical, is centred in air.
6. Not only, in general terms, is the State
moderate left and the Church moderate right, but the State is that which, ever
chemical, is rooted in water, whereas the Church is that which, ever physical,
is centred in vegetation.
7. Conservatism defends against libertarianism,
but it does so either in the interests, if physical, of Christian nonconformism
against Heathen humanism, as in the case of the Church, or, if metaphysical, in
the interests of Superchristian transcendentalism against Superheathen
fundamentalism, as in the case (hypothetically) of the Centre.
8. Conservatism is therefore designed to protect
subjective values from the encroachment of objective values, defending that
which properly appertains to the male side of life from the possibility of
female subversion, the latter of which, taking an overly libertarian guise, can
only prove to its lasting detriment.
9. The conservation of Christian values from the
threat of Heathen values continues to be the principal concern of conservatism,
which takes the form of the genuine Church and requires, for its own sake, the
co-existence of a pseudo-State, a State which, far from being genuinely
libertarian, is quasi-conservative in its vegetative aloofness, through
republicanism, from watery parliamentarianism.
10. It is to be hoped that the twenty-first century
will witness the emergence of ultra-conservatism to conserve Superchristian
values, appertaining to 'Kingdom Come', from the threat of Superheathen ones,
and that the genuine Centre, as already defined by me with regard to the
triadic Beyond, will be able to draw upon the assistance of a pseudo-Kingdom
which, far from being ultra-libertarian, will be quasi-ultraconservative in its
airy aloofness, through Social Transcendentalism, from fire.
11. For only the pseudo-Kingdom of 'Kingdom Come'
can deliver to the People the administrative service that will guarantee them
continuing access to the ultra-conservative benefits of religious sovereignty
in the triadic Beyond.
12. This pseudo-Kingdom, which I anticipatively equate
with a federation of Social Transcendental Centres in what has elsewhere been
called the Centrist federation ... of, principally, Ireland, Scotland, and
Wales, will be presided over not by a Devil-King, as in those contexts where
the Kingdom is genuine, but by a 'God-King', the Messianic figurehead of the
Centre.
CYCLE THIRTY-SIX: SOCIAL TRANSCENDENTALIST PLURALISM
1. The hypothetical Centrist Federation to which
I subscribe would be the converse of the United Kingdom ... of Great Britain
and Northern Ireland, in that it would be a pseudo-Kingdom serving a genuine
Centre, the triadic Beyond of a religiously sovereign People, as opposed, like
the UK, to having, amongst other things, a pseudo-Centre, the Established
Church, subordinate to a genuine Kingdom, of which the British monarch is
reigning head.
2. This reigning monarch is also, paradoxically,
figurehead of the Established Church, which is accordingly subordinated to the
State or, rather, the Kingdom over which the monarch constitutionally rules. Consequently the Anglican Church is a
pseudo-Centre in which not transcendentalist form and content in relation to
truth and joy, but fundamentalist power and glory in relation to beauty and
love are the presiding ideals.
3. There is little or no prospect, nor any
justification, for disestablishing the Anglican Church in
4. In the meantime, 'father time' will persist
in having his or, rather, her Church, the pseudo-Centre, while 'mother volume'
will continue to wield governmental authority, from her parliamentary
vantage-point, over her Church, the
5. Both the ultra-libertarianism of the
(constitutional) Kingdom and the libertarianism of the (parliamentary) State
will continue to prevail and to keep Britain, through English rule/governance,
firmly within the parameters of a female hegemony, the hegemony of Superheathen
and Heathen values not only at the expense of but, officially, to the exclusion
of Christian and Superchristian ones.
6. Only the Centrist Federation, as conceived of
by me in relation to religious sovereignty within a triadic Beyond, can deliver
both the Scotch and the Welsh peoples, together with their Irish counterparts,
from this ungodly state-of-affairs, and return them to their rightful 'high
estate' within the Gaelic nation.
7. Only Social Transcendentalism offers the
Gaelic peoples of these islands a way out of their divisions and the prospect,
in consequence, of a unified future in which they will be able to work for the
common Gaelic good rather than, as all too often in the past, against one
another at England's behest.
8. Although ultra-conservative in its
metaphysical idealism, Social Transcendentalism allows for a modified
conservatism (nonconformism) and a modified libertarianism (humanism) 'down
below', in the bottom and middle tiers of its projected triadic Beyond, thereby
precluding the possibility of an overly partisan Beyond such that would not
only be ideologically unviable, but philosophically and ethnically unviable as
well.
9. Hence, although Social Transcendentalism
leads from the metaphysical vantage-point of ultra-conservatism, it does not
insist on an ultra-conservative stance for everybody, but allows for the
differentials that will characterize the Gaelic peoples as and when they
democratically abandon their respective ethnic traditions for the Social
Transcendentalist unity of the triadic Beyond.
10. Only a majority mandate for religious
sovereignty via Social Transcendentalism will satisfy me that the peoples
concerned are ready and willing to abandon their dialectical traditions for the
benefit of the synthetic transmutations which my revolutionary ideological
philosophy holds out to them, effectively unifying what was divided.
11. Each Gaelic country must come to a decision on
this matter in its own time, when the time is ripe, and thus move beyond either
Irish or British nationality in the interests of the unitary Gaelic nationality
which, being properly cultural, will alone guarantee them a peaceful and harmonious
future, one delivered not only from Irish/British antagonisms, but from the
actuality of the United Kingdom and the continuing rule of Irish, Scotch, and
Welsh by and from England.
12. Although there are parts of England that might
conceivably be eligible, one day, for inclusion within the Centrist Federation,
England is far and away too wealthy a country to be capable of adopting a
preponderantly cultural, and hence religious, attitude to life, which is why a
republicanism centred on economic values would not be inappropriate for England
in the event of the various Gaelic peoples democratically opting for federal
unity under Social Transcendentalism ... at the expense not only of their own
republicanism (necessarily 'pseudo' in the case of Catholic Southern Ireland),
but, more generally, the United Kingdom of what is currently Great Britain and
Northern Ireland.
CYCLE THIRTY-SEVEN: TOWARDS GENUINE RELIGION
1. Because Social Transcendentalism is pluralist
with regard to its conception of a triadic Beyond, it is neither communist nor
fascist, still less disposed to a liberal balance between conflicting
interests, but Centrist, the ideological philosophy of the Social
Transcendental Centre being pertinent to religious sovereignty, and to that
alone.
2. This is what makes Social Transcendentalism
the perfect vehicle for the advancement and delivery of 'Kingdom Come', since
we are concerned not with the World and its amoral compromises between, for
example, church and state, sin and punishment, masculine and feminine, but with
that which, going beyond the World, is post-worldly, and hence afterworldly, in
its Superchristian exemplification of Eternity.
3. At present the People (in electoral terms)
are bogged down in worldly punishment and/or sin, and thus conditioned to a
society in which not time and space, but volume and mass are the principal
modes of existence.
4. Such modes of existence are not only low
(phenomenal) and worldly (amoral), they are an obstacle to salvation, or to
deliverance, more correctly, from the world of amoral compromises in which the
greater percentage of persons happen to live.
5. Only by being granted an opportunity to
democratically opt, via the ballot box, for religious sovereignty, will the
People be able to abandon the democratic/polytheistic and/or
pantheistic/bureaucratic worldliness, in which they are 'bogged down', for the
atheistic and essentially deistic other-worldliness of the triadic Beyond, in
which not punishment and sin so much as grace ... will be the principal
criterion, the authentic grace of such meditative praxis as would be officially
available to those deemed especially eligible for the top tier of the Beyond in
question.
6. For the others, the majority of whom would be
of Protestant rather than Catholic descent, grace would not be nearly so
authentic as in the top tier, but it would still be their right to approach
grace from the standpoints of a New Purgatory and a New Earth of modified
punishment and sin, water and vegetation, femininity and masculinity, after the
manner of the lower tiers of the triadic Beyond. For they would not be
excluded from the overriding virtue of the Social Transcendental Centre, which
is alone commensurate with the metaphysical idealism of sensible being in a
heavenly Beyond.
7. Hence not only being-being, so to speak, but
taking-being and giving-being would be available for those who democratically
opt for religious sovereignty and the right, in consequence, to deliverance
from the world of amoral compromises.
8. And not only to be delivered from sins and/or
punishments of the World, but from crimes of the Netherworld, so to speak,
within the genuine Kingdom, in order that the pseudo-Kingdom of 'Kingdom Come'
may come to pass as the appropriate mechanism for administering to and
advancing the Social Transcendental Centre, the context of religious
sovereignty in which the triadic Beyond would have its institutional place.
9. This authoritarian Netherworld of the genuine
Kingdom is not only authoritarian where the pseudo-Kingdom would be
totalitarian in its pseudo-autocratic service of the atheistic Centre; it
upholds and defers to a theocratic tradition in which not Christ, still less
the Mother, so much as the Creator, the so-called Father of the New Testament
and Jehovah of the Old Testament, monotheistically rules over the so-called
Universe which 'He' is alleged to have created.
10. Such a monotheistic tradition I have
effectively identified with the pseudo-Centre, and this applies as much to its
Jewish manifestation as to its Christian one, and the pseudo-Centre
perpetuates, on behalf of the genuine Kingdom, the lie of the Creator, not only
as male in relation to a (patently female) status as First Mover, but as God!
11. Hence where the Centre's God is
transcendentalist and mystic, the pseudo-Centre's God is fundamentalist and
magic, affiliated less to that which is genuinely universal (air/breath) than
to that which is cosmic (space/stars), and thus not to metaphysical idealism
but to metachemical materialism, the materialism of monotheistic illusion,
where ugliness and/or beauty, the stellar and/or optical plane, depending the
context, has its throne.
12. Such a throne, ever metachemical whatever its
electrical charge, is not divine but diabolic, not godly but ungodly in the
extreme (devilish), and it is this lie of the Netherworld that passes for truth
and religion for those who accept the genuine Kingdom of autocratic rule via
the pseudo-Centre of sham devotion (worship).
13. I have exposed this lie as no other
philosopher - not excepting the great Nietzsche himself - ever has, and I would
support steps, in the event of Social Transcendentalism's achieving a majority
mandate come 'Judgement', or the paradoxical election for religious
sovereignty, designed to break its pseudo-religious grip on life, even to the
extent of having its principal Testaments destroyed in due Judgemental vein.
14. For so long as the
People remain in the grip of monotheistic primitivity, they will be unable to
develop that which is truly and genuinely godly, to the greater contentment of
a heavenly end.
CYCLE THIRTY-EIGHT: DEGREES OF WISDOM
1. God, when conceived in genuine
transcendentalist terms, is always imperfect, for God is the truthful means to
a joyful end, the metaphysical form that leads to and makes possible the
metaphysical content, the joyful contentment of Heaven.
2. Wisdom has long known that contentment cannot
be sustained or maintained if one is subject to other than metaphysical drives,
if the will of God, in other words, is subordinated to the will of man, where
form (knowledge) tends to take precedence over content (pleasure), or, worse
still, to the will of either woman or the Devil, both of which appertain not to
form and content but to power and glory, the one primarily in relation to glory
(pride), the other no less primarily in relation to power (beauty).
3. Hence wisdom can only be protected and even
advanced if one has the intelligence, as a man, to turn one's back, as it were,
on those contexts where power and glory are paramount, and opt, via Christian
or (in my case) Superchristian teachings, for the male alternative ... of form
and content.
4. For if, as a man, one rejects wisdom, then
such contentment as one may be capable of (certainly to a greater extent than
woman) may well be severely compromised, if not completely undermined, by the
power and glory of that which is not wise but, ever female, either evil (if
metachemical) or good (if chemical), and that man who sacrifices wisdom to
these alternatives is ever a fool.
5. Hence the wise man or, rather, wisest man
(for there is also a sensual as well as a sensible manifestation of wisdom, not
to mention prayerfully individual quasi-wise or prayerfully collective
pseudo-wise shortfalls from it), a superman, is beyond good and evil rather
than beneath and subject to it. How far
he is beyond it will depend on him, as, to some extent, on the type of
religious allegiance to which he subscribes.
6. For the Christian, bogged down in
intellectual vegetation via 'the word', will only be relatively beyond good and
evil, whereas the Superchristian, elevated by Social Transcendentalism to
spiritual air via the breath, will be absolutely beyond it, and thus subject
not to pseudo-State (republican) service but to the service of the
pseudo-Kingdom, wherein the 'philosopher-king' would have his Messianic throne
in relation to an executive presidency.
7. Neither the genuine State nor the genuine
Kingdom will obstruct the path of the man who is beyond good and evil, although
the existence in predominantly heathenistic societies of either or both of
these objective institutions will ensure that power and glory remain hegemonic
over form and content, and that wisdom is accordingly rendered if not
impossible then, at any rate, correspondingly more difficult of attainment.
8. Hence wherever the female side of life is
heathenistically paramount, beauty and/or pride, the vice (crime) and/or virtue
(punishment) of the Kingdom and the State, will tend to prevail at the expense
of knowledge and/or joy, the vice (sin) and/or virtue (grace) of the Church and
the Centre.
9. Religion will accordingly be bent away from
truth and joy, the metaphysical form and content of the genuine Centre, by
either knowledge and pleasure, the physical form and content of the genuine
Church; strength and pride, the chemical power and glory of the pseudo-Church;
or beauty and love, the metachemical power and glory of the pseudo-Centre,
wherein not the Holy Spirit, still less the Son or the Mother, but the
so-called Father reigns supreme, and reigns not only over the Mother and the
Son, but effectively to the exclusion of the Holy Spirit, the airy retort, in
metaphysics, to metachemical fieriness.
10. For wherever the
metachemical is encouraged to do, positively, in beauty and love, there
can be scant room for the metaphysical to be, positively, in truth and
joy. The genuine Kingdom precludes, through
its pseudo-Centre, the genuine Centre.
11. Yet so too, conversely, would the genuine
Centre preclude, through its pseudo-Kingdom, the genuine Kingdom, thus making
it possible for people to abandon the positive Devil and Hell of beauty and
love such that obtains even outside the context of the pseudo-Centre (as within
both disestablished and free churches) for the positive God and Heaven of truth
and joy, and thereby become institutionally acquainted, for the first time,
with genuine religion and the possibility, in consequence, of authentic wisdom.
12. The time has surely come for people to move
beyond second-, third-, and fourth-rate religion towards the first-rate
religion that will alone deliver them from the World and its netherworldly
illusions!
13. For the 'bovaryized' religion of the
pseudo-Centre, which is fourth-rate, will keep them worshipfully and even
idolatrously enslaved to the power of beauty, whereas the 'bovaryized' religion
of the pseudo-Church, which is third-rate, will keep them grovelling before the
glory of pride, while the 'bovaryized' religion of the genuine Church, which is
second-rate, will keep them bogged down in the form of knowledge.
14. Only the authentic and first-rate religion of
the genuine Centre will release them from beauty or pride or knowledge for the
sake of joy, though only those entitled to the top tier of the triadic Beyond
will experience the contentment of joy to the fullest and most genuinely
graceful extent. For true wisdom
belongs, after all, to the superman, and to him alone!
CYCLE THIRTY-NINE: THE IMMORALITY OF FREEDOM
1. That man who is beyond evil and good, and
thus properly male, is beyond both the genuine Kingdom and State in his
allegiance, as a Christian or Superchristian, to the Church or to the (coming)
Centre, and acknowledges, indirectly, only the service of pseudo-State or
pseudo-Kingdom in consequence.
2. The autocratic Royalist may be evil in his
or, rather, her (effectively if not literally) allegiance to the Kingdom, and the
democratic Parliamentarian good in his or, rather, her (effectively if not
literally) allegiance to the State, but the pantheistic Roman Catholic, a
genuine man, will always be foolish in his allegiance to the Church, and the
atheistic Social Transcendentalist alone wise in his allegiance to the Centre.
3. The Superheathen
evil woman remains aloofly disposed to crime to the exclusion of authentic
punishment, while the Heathen good woman is reduced to punishment beneath the
realm of authentic crime.
4. The Christian foolish man remains 'bogged
down' in sin to the exclusion of authentic grace, while the Superchristian wise
man is elevated in grace beyond the realm of authentic sin.
5. Just as it is the fate of the Kingdom and the
State to maintain crime and punishment, so it can only be the fate of the
Church and the Centre to maintain sin and grace.
6. The genuine Kingdom is no-less absolutely and
the genuine State relatively behind folly and wisdom ... than the genuine
Church is relatively and the genuine Centre absolutely beyond evil and good.
7. Men are corrupted (from the subjective paths
of maleness) by both the Kingdom and the State, though while the State only
corrupts them relatively, the Kingdom corrupts them absolutely.
8. Women are delivered (from the objective paths
of femaleness) by both the Church and the Centre, though while the Church only
delivers them relatively, the Centre (will) deliver them absolutely.
9. To be corrupted as a man, through both
Kingdom and State, from the subjectivity of natural determinism by the
objectivity of free will, but to be delivered as a woman, through both Church
and Centre, from the objectivity of free will by the subjectivity of natural
determinism.
10. The genuine Kingdom and State will always
emphasize the importance of freedom (for itself) from what it perceives as the
threat of binding to another, the sort of binding that makes, in the one case,
for the pseudo-State and, in the other case, for the pseudo-Kingdom, the one
subordinate to the genuine Church and the other to the genuine Centre, the
Centre, as I conceive it, of the triadic Beyond.
11. Ages in which the Kingdom and/or State are
hegemonic in their secular aloofness from religious binding will correspond to
the liberation of women from male constraints, and thus to increased freedom
for them to do and/or give, after their different fashions.
12. An inevitable corollary of the liberation of
women from subjective constraints is their greater influence, either directly
or indirectly, within the Kingdom and/or the State.
13. The more freedom there is for women to be
'true to themselves', the more they will rule and/or
govern within the Kingdom and/or State, to the detriment, needless to say, of
moral alternatives.
14. The freer that women are to be 'true to
themselves', the less bound to themselves or, more correctly, to their selves
... will men be, and the more vulnerable, in consequence, to corruption (from
the subjective paths of taking and being).
15. This typifies both Superheathen (Kingdom) and
Heathen (State) situations, in which freedom (for the female side of life from
male constraints) is the principal criterion by which progress is adjudged,
even though nothing could be more corrupting of that which is genuinely
progressive, and hence beyond evil and good in relation to the moral binding of
mankind to properly subjective values through the folly of taking and the
wisdom of being.
16. Such a binding can only be achieved via
Christian and Superchristian alternatives to the power of the Kingdom and the
glory of the State, and such alternatives necessarily take the form and content
of the Church and the Centre respectively, wherein the morality of
subjectivity, in both vicious (form-biased/sinful) and virtuous
(content-biased/graceful) manifestations is or will be paramount.
CYCLE FORTY: THE SUBJECTIVE BASIS OF MORALITY
1. Morality stands apart from immorality as
subjectivity from objectivity, something from nothing, plenum from vacuum, male
from female, curved-line divergence (sensuality) and/or convergence
(sensibility) from straight-line divergence (sensuality) and/or convergence
(sensibility), Church and/or Centre from Kingdom and/or State, folly and/or
wisdom from evil and/or good, vegetation and/or air from fire and/or water,
somebody and/or someone from no-one and/or nobody.
2. Even the vicious morality of that which,
centred in vegetative phenomenality, emphasizes form rather than content, sin
rather than grace, nature rather than culture, stands closer to the virtuous
morality of the wise man than (does) the virtuous immorality of that which,
rooted in watery phenomenality, emphasizes glory rather than power, punishment
rather than crime, civility rather than barbarity.
3. Virtuous immorality is just, in its exaction
of 'an eye for an eye and a tooth for a tooth', but vicious morality, which is
sinfully stupid in its masculinity, starts with 'turning the other cheek' in
order that one may remain true, as a man, to subjective values.
4. Without 'turning the other cheek' there is no
possibility of the graceful redemption of sin, but only the feminine actuality
of punishing crime through the just exaction of 'an eye for an eye and a tooth
for a tooth'.
5. Christian morality, which is the vicious
morality, by and large, of sin and its pseudo-graceful forgiveness via priestly
absolution, can have no truck with the virtuous immorality of the State, which
proudly punishes that which it finds to be viciously immoral in what
effectively appertains to a level of power-driven life affiliated to the
Kingdom.
6. The 'just man' is in effect a relative
manifestation of corruption from a male standpoint, since the genuine man is
neither criminal nor punishing, cruel nor just, evil nor good, but either
sinful or graceful, stupid or kind, foolish or wise, according to his
subjective bias towards one or other mode of morality.
7. That man who is 'good' as opposed to either
foolish or wise is likewise bent away from what properly appertains to the male
side of life, and may well be the worshipper of a so-called 'good God' in
consequence, equating goodness with divinity.
8. In actuality, there is only, within
Christianity, a 'good Goddess', the Marian Mother of Christ whom one would
expect to be punishingly just rather than either sinfully stupid or gracefully
kind, after the manner of that which properly pertains to male subjectivity.
9. The Son (Christ) of this Goddess would be
less 'good' than 'foolish' in his vegetative integrity as man, while that which
is properly spiritual in its association with air can only be wise, and hence
graceful and kind, the divine and sublime epithets one would associate with the
superman, or truly wise man.
10. I do not myself believe in or subscribe to gods
and goddesses on the phenomenal planes of vegetation and water, where, by
contrast, I perceive man and woman as sinful and punishing shortfalls,
respectively, from whatever pertains to the noumenal planes of fire and air,
and can be divided, in consequence, between the Devil and God, as, needless to
say, between Hell and Heaven and, in profane terms, the superfeminine and/or
subfeminine (in the sensuality and sensibility of noumenal woman) on the one
hand, and the submasculine and/or supermasculine (in the sensuality and
sensibility of noumenal man) on the other hand, the hand, that is, of
metaphysical idealism in relation to time-space subjectivity, as against
metachemical materialism in relation to space-time objectivity.
11. Between space-time objectivity and time-space
subjectivity mankind runs its various elemental courses, some people
appertaining, in their fiery disposition towards barbarity, to space-time
objectivity, other people appertaining, in their watery disposition towards
civility, to volume-mass objectivity, yet other people appertaining, in their
vegetative disposition towards nature, to mass-volume subjectivity, while the
remainder of humanity appertain, in their airy disposition towards culture, to
time-space subjectivity.
12. Not a few people, of either gender, are one
thing now and a completely different thing later, as and when circumstances
allow them to effectively cross-over from one gender to another or even to rise
or fall, as and when applicable, between the noumenal and phenomenal planes of
the gender to which they literally pertain.
13. Yet life is still divisible, all the same,
between people who mainly conform to metachemical materialism, chemical
realism, physical naturalism, or metaphysical idealism, as the case may be, and
who can be recognized and known accordingly.
CYCLE FORTY-ONE: PERFECTION AND IMPERFECTION
1. Life is stretched between the perfection of
power, which is of the Devil, and the perfection of content, which is of
Heaven, as between metachemical alpha and metaphysical omega, barbarous
materialism and cultural idealism.
2. Power is only perfect in barbarous
materialism, where it takes precedence, through beauty, over love, the
imperfect glory of civilized materialism.
3. Glory is only perfect in civilized realism,
where it takes precedence, through pride, over strength, the imperfect power of
barbarous realism.
4. Hence metachemical fire and chemical water
provide us with the distinction between the perfection of power in noumenal
objectivity and the perfection of glory in phenomenal objectivity, the former a
vicious and the latter a virtuous mode of (female) immorality.
5. Antipower is only perfect in barbarous
antimaterialism, where it takes precedence, through ugliness, over hatred, the
imperfect antiglory of civilized antimaterialism.
6. Antiglory is only perfect in civilized
antirealism, where it takes precedence, through humility, over weakness, the
imperfect antipower of barbarous antirealism.
7. Hence metachemical antifire and chemical antiwater
provide us with the distinction between the perfection of antipower in noumenal
anti-objectivity and the perfection of antiglory in phenomenal
anti-objectivity, the former an antivicious and the latter an antivirtuous mode
of (female) anti-immorality.
8. Form is only perfect in natural naturalism,
where it takes precedence, through knowledge, over pleasure, the imperfect
content of cultural naturalism.
9. Content is only perfect in cultural idealism,
where it takes precedence, through joy, over truth, the imperfect form of
natural idealism.
10. Hence physical vegetation and metaphysical air
provide us with the distinction between the perfection of form in phenomenal
subjectivity and the perfection of content in noumenal subjectivity, the former
a vicious and the latter a virtuous mode of (male) morality.
11. Antiform is only perfect in natural
antinaturalism, where it takes precedence, through ignorance, over pain, the
imperfect anticontent of cultural antinaturalism.
12. Anticontent is only perfect in cultural
anti-idealism, where it takes precedence, through woe, over falsity, the
imperfect antiform of natural anti-idealism.
13. Hence physical antivegetation and metaphysical
anti-air provide us with the distinction between the perfection of antiform in
phenomenal antisubjectivity and the perfection of anticontent in noumenal
antisubjectivity, the former an antivicious and the latter an antivirtuous mode
of (male) antimorality.
14. Power and glory are about the Devil and Hell
when noumenal and about the angelic and purgatory when phenomenal, as between
barbarity and civility in relation to women who are either evil, if noumenal,
or good, if phenomenal: the former viciously disposed to the perfection of
power through diabolic barbarity, the latter virtuously disposed to the
perfection of glory through purgatorial civility.
15. Antipower and antiglory are about the
Antidevil and Antihell when noumenal and about the anti-angelic and
antipurgatory when phenomenal, as between antibarbarity and anticivility in
relation to antiwomen who are either anti-evil, if noumenal, or antigood, if
phenomenal: the former antiviciously disposed to the perfection of antipower
through diabolic antibarbarity, the latter antivirtuously disposed to the
perfection of antiglory through purgatorial anticivility.
16. Form and content are about the daemonic and
the earth when phenomenal and about God and Heaven when noumenal, as between
nature and culture in relation to men who are either foolish, if phenomenal, or
wise, if noumenal: the former viciously disposed to the perfection of form
through daemonic naturalism, the latter virtuously disposed to the perfection
of content through heavenly culture.
17. Antiform and anticontent are about the
antidaemonic and the anti-earth when phenomenal and about Antigod and
Antiheaven when noumenal, as between antinature and anticulture in relation to
antimen who are either antifoolish, if phenomenal, or antiwise, if noumenal:
the former antiviciously disposed to the perfection of antiform through
daemonic antinaturalism, the latter antivirtuously disposed to the perfection
of anticontent through heavenly anticulture.
18. We may therefore distinguish the evil woman
who utilizes the Devil and Hell of metachemical power and glory in a barbarous
beginning from the good woman who utilizes the angel and purgatory of chemical
power and glory to a civilized end.
19. We may likewise distinguish the evil antiwoman
who utilizes the Antidevil and Antihell of metachemical antipower and antiglory
in an antibarbarous beginning from the good antiwoman who utilizes the
anti-angel and antipurgatory of chemical antipower and antiglory to an
anticivilized end.
20. We may therefore distinguish the foolish man
who utilizes the daemon and earth of physical form and content in a natural
beginning from the wise man who utilizes the God and Heaven of metaphysical
form and content to a cultural end.
21. We may likewise distinguish the foolish
antiman who utilizes the antidaemon and anti-earth of physical antiform and
anticontent in an antinatural beginning from the wise antiman who utilizes the
Antigod and Antiheaven of metaphysical antiform and anticontent to an
anticultural end.
CYCLE FORTY-TWO: PRIMAL AND SUPREME (REVISITED)
1. The imperfect glory
of love results from the perfect power of beauty, whereas the imperfect power
of strength leads to the perfect glory of pride.
2. The imperfect
antiglory of hatred results from the perfect antipower of ugliness, whereas the
imperfect antipower of weakness leads to the perfect antiglory of humility (if
not humiliation).
3. The imperfect
content of pleasure results from the perfect form of knowledge, whereas the
imperfect form of truth leads to the perfect content of joy.
4. The imperfect
anticontent of pain results from the perfect antiform of ignorance, whereas the
imperfect antiform of falsity (delusion) leads to the perfect anticontent of
woe.
5. Evil is the woman, necessarily noumenal in
supreme terms, who is more barbarous than civilized, more Devil than Hell,
since hers is the perfect power, but good is the woman, necessarily phenomenal
in supreme terms, who is more civilized than barbarous, more purgatory than
angel, since hers is the perfect glory.
6. Anti-evil is the antiwoman, necessarily
noumenal in primal terms, who is more antibarbarous than anticivilized, more
Antidevil than Antihell, since hers is the perfect antipower, but antigood is
the antiwoman, necessarily phenomenal in primal terms, who is more
anticivilized than antibarbarous, more antipurgatory than anti-angel, since
hers is the perfect antiglory.
7. Foolish is the man, necessarily phenomenal in
supreme terms, who is more natural than cultural, more daemon than earth, since
his is the perfect form, but wise is the man, necessarily noumenal in supreme
terms, who is more cultural than natural, more Heaven than God, since his is
the perfect content(ment).
8. Antifoolish is the man, necessarily
phenomenal in primal terms, who is more antinatural than anticultural, more
antidaemon than anti-earth, since his is the perfect antiform, but antiwise is
the antiman, necessarily noumenal in primal terms, who is more anticultural
than antinatural, more Antiheaven than Antigod, since his is the perfect
anticontent(ment).
9. Supremacy appertains to the universal (if
noumenal) and to the personal (if phenomenal), whereas primacy appertains to
the cosmic (if noumenal) and to the geologic (if phenomenal).
10. Hence we must
distinguish between the negativity of primacy and the positivity of supremacy
in relation, in each case, to both sensuality and sensibility, the 'once born'
and the 'reborn', the outer and the inner contexts.
11. Hence primal doing stands negatively apart
from supreme doing, as ugliness and hatred from beauty and love, while 'down
below', on the phenomenal planes (of volume and mass), primal giving stands
negatively apart from supreme giving, as weakness and humility from strength
and pride.
12. Likewise, primal taking stands negatively
apart from supreme taking, as ignorance and pain from knowledge and pleasure,
whilst 'up above', on the noumenal planes (of time and space), primal being
stands negatively apart from supreme being, as falsity and woe from truth and
joy.
CYCLE FORTY-THREE: TOWARDS SUPREMACY
1. To distinguish the
positive criminality of beauty through diabolic power from the positive cruelty
of love through infernal glory, as one would distinguish metachemical barbarity
from metachemical civility in relation to the noumenal supremacy of the evil
woman in space-time objectivity, the objectivity of spatial space and
repetitive time from eyes to heart.
2. To distinguish the negative criminality of
ugliness through diabolic antipower from the negative cruelty of hatred through
infernal antiglory, as one would distinguish metachemical antibarbarity from
metachemical anticivility in relation to the noumenal primacy of the evil
antiwoman in space-time anti-objectivity, the anti-objectivity of spatial
antispace and repetitive anti-time from stellar (of the stars) to Venusian (of
Venus).
3. To distinguish the
positive punishment of strength through angelic power from the positive
justness of pride through purgatorial glory, as one would distinguish chemical
barbarity from chemical civility in relation to the phenomenal supremacy of the
good woman in volume-mass objectivity, the objectivity of volumetric volume and
massed mass from tongue to womb.
4. To distinguish the negative punishment of
weakness through angelic antipower from the negative justness of humility through
purgatorial antiglory, as one would distinguish chemical antibarbarity from
chemical anticivility in relation to the phenomenal primacy of the good
antiwoman in volume-mass anti-objectivity, the anti-objectivity of volumetric
antivolume and massed antimass from lunar (of the moon) to oceanic (of the
watery Earth).
5. To distinguish the
positive sinfulness of knowledge through daemonic form from the positive
stupidity of pleasure through earthly content, as one would distinguish
physical nature from physical culture in relation to the phenomenal supremacy
of the foolish man in mass-volume subjectivity, the subjectivity of massive
mass and voluminous volume from phallus to brain.
6. To distinguish the negative sinfulness of
ignorance through daemonic antiform from the negative stupidity of pain through
earthly anticontent, as one would distinguish physical antinature from physical
anticulture in relation to the phenomenal primacy of the foolish antiman in
mass-volume antisubjectivity, the antisubjectivity of massive antimass and
voluminous antivolume from terrestrial (of the vegetative Earth) to Martian (of
Mars).
7. To distinguish the
positive grace of truth through divine form from the positive kindness of joy
through sublime content, as one would distinguish metaphysical nature from
metaphysical culture in relation to the noumenal supremacy of the wise man in
time-space subjectivity, the subjectivity of sequential time and spaced space
from ears to lungs.
8. To distinguish the negative grace of falsity
through divine antiform from the negative kindness of woe through sublime
anticontent, as one would distinguish metaphysical antinature from metaphysical
anticulture in relation to the noumenal primacy of the wise antiman in
time-space antisubjectivity, the antisubjectivity of sequential anti-time and
spaced antispace from solar (of the Sun) to Saturnalian (of Saturn).
9. Generally speaking, antimen and/or antiwomen
are hegemonic in science and politics on account of the predominance, with
them, of negative qualities, whereas men and women are hegemonic in economics
and religion on account of the preponderance, within them, of positive
qualities.
10. The genuine scientist
and/or politician, effectively if not literally female, is more likely to have
a primal affiliation in negativity than a supreme one in positivity, while the
genuine economist and/or priest, literally if not effectively male, is more
likely to have a supreme affiliation in positivity than a primal one in
negativity.
11. I stand by a society in which not (female)
primacy but (male) supremacy prevails for ever, and such a society can only be
guaranteed on the noumenal basis of 'Kingdom Come', to which I, as a
self-professed Social Transcendentalist (and self-taught philosopher),
truthfully subscribe.
12. If my 'will is done', then I shall one day be
executive head of the pseudo-Kingdom ... of a Centrist federation of
13. For I shall have taken the 'sins and/or
punishments of the World' upon my shoulders in order that the People who are
now pantheistically and/or democratically sovereign may be delivered from them,
via religious sovereignty, to the supreme giving-being, taking-being, and
being-being of Eternity.
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