CYCLE EIGHT
1. Obviously the Being-of-Beings to which I refer
above is not for everyone, but only those males who would be capable of
metaphysical sensibility to any appreciable extent, and who are therefore
already pretty metaphysical in their upper-class disposition, through noumenal subjectivity, for a godly bias, even if more in
relation, at this point in time, to the foolish godliness of aural sensuality
than to the wise godliness of respiratory sensibility, which is the salvation
of the Metaphysical from sin to grace, as from the Eternal Father, a secondary
order of the Father, to the Eternal Son, a primary order of the Son, which, as
inner metaphysical ego, has its own complementary order of father, as described
above.
2. What makes both the Father and the Son of the
sensual/sensible metaphysical dichotomy in question Eternal is their
affiliation to the noumenal planes of time (Father)
and space (Son), so that they may be said to contrast, in this respect, with
the temporal orders of the Father and the Son as germane to the phenomenal
planes of mass (Father) and volume (Son), neither of whom have any bearing on
godliness, but only manliness, as befitting their phenomenal natures in
relation to the vegetativeness, so to speak, of
physics.
3. Thus the Father and the Son of the
sensual/sensible physical dichotomy between, as it were, the phallus and the
brain are the temporal manifestations of sin and grace, with the former very
much germane to a primary manifestation of the Father and the latter no-less
germane to a secondary manifestation of the Son, neither of whom exist in
relation to Heaven but solely to earth, so that we can differentiate between
unholy and holy modes of both earthly spirit and soul as we distinguish
physical sensuality from physical sensibility, with complementary subdivisions
between foolish manifestations of both the Son and the Father on the one hand,
and wise manifestations of both the Son and the Father on the other hand, each
pairing of which has reference solely to man, not to God.
4. Thus there is no godliness where physics is
concerned, neither in the ego-realm of the Son nor in the will-realm of the
Father, and no heavenliness either, since what exists in relation to mass and
volume, phallus and brain, does so in connection with the earth.
5. But the temporal
Father, the vegetative context of the phallus, is very much the per se
manifestation of the Father and thus of sin, while the temporal Son, the
vegetative context of the brain, is merely a secondary manifestation of the
Son, and hence of grace.
6. This Son, corresponding to the First Coming
(Christ) saves from sin (to grace), but only relatively, in relation to the
vegetative sensibility of prayer, and thus exists as second-fiddle, so to
speak, to the temporal Father, whose carnal sinfulness is ever the fulcrum of
the phenomenal context (physics) in question.
Only through the Eternal Father, the noumenal
Father having more relationship, in organic supremacy, to the ears than to the
phallus, are Christian - and specifically Catholic - males brought closer to
metaphysics. But then, paradoxically, in
relation to a secondary order of the Father from whom it is necessary to be
saved, if one wishes to achieve - unlike with Christ - a primary order of the
Son, and thus the possibility of a fulcrum in grace through transcendental
meditation.
7. Obviously one can only be saved, in this way,
through the Second Coming, and hence through the exponent of 'Kingdom Come',
which is conceived by the Son in question as lying beyond Christendom in a new
order of society that would require a majority mandate for what its exponent
calls religious sovereignty, and presumably via a paradoxical kind of general
election in which it was agreed that, should such a mandate be forthcoming,
then the electorate concerned would not only have rights in relation to what
has been called a triadic Beyond, open to Protestants as well as Catholics, but
be delivered from their political sovereignty and concomitants as from 'crimes
and/or sins of the world' to the Beyond in question.
8. For you cannot be religiously sovereign and
still have secular sovereignty in terms of political rights and duties, since
they exist in relation to the world of secular values in which both crime and
sin are the sensual norms, as confirmed by the triangular structures to which a
majority of latter-day Catholics and Protestants now relate in their respective
ways.
9. To be saved from sin to grace you need also
to damn (females) from crime to punishment, and in achieving deliverance from
each manifestation of freedom on both noumenal
(Catholic) and phenomenal (Protestant) terms you are effectively opting for
sensibility at the expense of sensuality, and thus for what has been called the
triadic Beyond, in which punishment and grace would co-exist as the sensible
alternatives, in goodness and wisdom, to the crimes and sins, evils and
follies, of the sensual - and secular - present.
10. Thus because political sovereignty is
intimately associated with the secular realities of a sensual bias and the objective
hegemony (of females), it must be disowned, democratically and officially, when
and if the time comes for the 'chosen peoples' (as outlined in previous texts)
to have an option on religious sovereignty, and thus paradoxically use the
democratic process to vote for what alone guarantees deliverance, whether in
evolutionary or devolutionary terms, from the criminal and sinful realities of
the present.
11. It would be like trading one sovereignty for
another, and should the paradoxical come to pass, and people actually vote in
sufficient numbers to guarantee a majority mandate for religious sovereignty
and the rights appertaining to it in relation to the various types of
sensibility, then 'judgement' would be done and the 'end of the world' would accordingly
transpire ... as the triadic Beyond and administrative aside thereof was duly
brought to pass in the form of 'Kingdom Come', that new and structurally
ultimate order of society in which sensible manifestations of mass, volume, and
space would be served from the most sensibly devolved manifestation of time,
and new modes of both the phenomenal and the noumenal
Sons as well as both the phenomenal and noumenal (administrative aside) Mothers accordingly ensued
in the wake of the official abandonment, by the relevant peoples, of the
Fathers and Daughters of the sinful and criminal present.
12. Now to have any chance of being saved and/or
damned (according to gender) from the sensual present to a more (though not
exclusively or fanatically) sensible future, one must be in a position whereby
such deliverance (for better or worse) is possible, which is to say, not only
politically sovereign and in a position to use that sovereignty, should the
paradoxical election which I have equated with 'Judgement' subsequently
transpire, but not hamstrung from rising or falling diagonally through either
of the phenomenal (mass and volume) or noumenal (time
and space) planes, according to both gender and denominational entitlement.
13. In previous texts I have specified the
probability of and desirability for Irish Catholics and Protestants to opt for
the deliverance in question, and also included their Scots and even Welsh
counterparts, since it occurred to me that the formation of a new union, as
between the Celtic or Gaelic countries, was not only desirable from the
standpoint of religion and the bringing to pass of 'Kingdom Come', but also
desirable from the standpoint of politics and the possibility of Irish unity
and an end to the divisive and destructive frictions of the schismatic
present. For a new union, premised upon
a federation of the Gaels, would surely allow a majority of Unionists and
Nationalists to 'save face' on the basis of a compromise between the two
traditions that would not otherwise be possible, thereby catering, in the long
run, to the interests of all.
14. I do not wish to drag this text down to
political exegesis or philosophy, since there has been enough discussion of
this subject in previous texts, and I wish, here, to concentrate on eligibility
for deliverance of Catholics and Protestants to the triadic Beyond. Obviously, Anglicans, to name but one
category of Protestant, cannot progress to this Beyond if they are constrained,
as in England, by the Monarch as acting head of the Church and in no position,
in consequence, to desert the inverted triangle of so-called Protestant
solidarity, of which their place is at the foot, so to speak, of the triangle
in question, and opt for deliverance, in salvation, from phallus to brain,
thereby rising diagonally from mass to volume, as from massive sensuality to
voluminous sensibility, in effectively pro-Catholic vein, with the corollary of
Nonconformists having to fall diagonally from volume to mass, as from
volumetric volume to massed mass, the tongue to the womb, in pro-Marian vein.
15. The fact of Anglicans being pegged to the foot
of the inverted triangle of British civilization in this way through the
reigning monarch who, despite being temporal head of the Established Church in England,
has a sensibly fundamentalist position, as it were, behind and above this
triangle due to an association with the Blood Royal and hence, by implication,
the heart, obviously ensures that nothing subversive of the structure in
question can arise, since there is nowhere for Anglicans to go when they are
not in a position to be saved from phallus to brain, as from sensual physics to
sensible physics, and effectively become Roman Catholic on a Christic basis, the sort of basis that requires a Marian corollary
in the womb, and thus would necessitate the damnation of Nonconformists from
sensual chemistry to sensible chemistry, tongue to womb, in due devolutionary
fashion.
16. This is not going to happen in England, least
of all in the foreseeable future, which is another reason why, quite apart from
cultural and racial reasons, I have confined my initial expectations for
'Kingdom Come' to
17. Be that as it may, there can be no salvation
of Anglicans (or vegetative equivalents) and damnation of Nonconformists (or
watery equivalents), and hence, when Catholics and others have also been taken
into account, no triadic Beyond, without sufficient independence of Anglicans
from monarchic allegiance, and therefore England is not, and at this point in
time could not, figure in the Messianic blueprint for 'Kingdom Come', but only
the aforementioned Gaelic countries, with especial emphasis, in relation to
Northern Ireland, on Ireland and Scotland.
18. Having dealt with the triadic Beyond more
fully in certain previous texts, I shall not further elaborate on it here,
except to remind the reader that each tier should be subdivided three ways, not
only to allow for a gender distinction between chemical females and physical
and/or metaphysical males but, as the latter option would indicate, between
intellectual and emotional approaches within the overall Social
Transcendentalist ideological context (as described in previous texts) to
either nonconformism, humanism, or transcendentalism,
depending on the tier, as applicable to a distinction between ego and soul as
the male complement to female spirit and, as far as the metachemical
bias of the administrative aside was concerned, to female will.
