MAXIMUM OCCASIONS
Aphoristic Philosophy
Copyright © 2012 John O'Loughlin
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1. The distinction between the conscious and the
unconscious is effectively one of masculine and feminine, since men, in whom
the masculine predominates over the feminine, are usually more conscious than
women, given their larger brains and different anatomical characteristics. Now since the conscious arises from the
unconscious, we should have no hesitation in contending that the unconscious,
and hence unconsciousness, is anterior to consciousness. Thus the Satanic Fall, as from stellar to
solar, would be from a plane of unconsciousness to a plane of consciousness,
the former identifiable with nature or, more correctly in this context,
supernature, and the latter with some form of culture. For it seems to me that the fundamental distinction
between unconsciousness and consciousness, or feminine and masculine, is one of
nature vis-à-vis culture, since the one is germane to natural determinism and
the other to free will, as, within relative bounds, are women and men (in that
order).
2. Thus anterior to the Satanic Fall there is
what I shall call the super-unconsciousness of stellar supernature, which is
superfeminine, and this led, in due process of cosmic devolution, to the
subconsciousness of solar subculture, which is submasculine. Hence one could argue that whereas the primal
God (Antigod) is supernatural in its super-unconscious superfemininity, the
primal Devil (Antifather) is subcultural in its subconscious submasculinity.
3. Now imagine the reverse situation to the
above, whereby worldly revolt against the absolute free will of this
subconscious submasculinity results in nature, which is feminine and therefore
disposed, through its unconscious, to natural determinism. This feminine nature gives rise, in due
process of phenomenal evolution, to the consciousness of lunar culture, which
is masculine. Hence from the more
natural woman there arises, as from the earth itself, the freer and more
conscious man, whose culture, compromised by lunar materialism, takes a
predominantly civilized form, the form, ultimately, of the Blessed Trinity, in
which intellect, personified by Christ, sits enthroned between the soul of the
Father and the spirit of the Holy Ghost.
In Christianity, relative free will affirms its ascendancy over the
natural determinism of 'mother earth', woman, nature, etc. Beginning in Catholicism, this process
develops through Protestantism (Anglicanism) to a sort of intellectual
consummation in Puritanism, wherein the ascendancy of Christ over the Mother is
complete. It is now that the Age of
Reason, with its conscious culture, is upon us.
For the intellect is at last released from earthly bondage, and man
comes fully into his own in the culture of civilization. Yet such a culture is really a dead-end. For the intellect, though free from
earthly connections or, rather, unconscious constraints, is not free for
the Holy Ghost, and hence true spiritual salvation. For the emotional pull of the Father is
stronger in this purgatorial context and, ultimately, the intellect will
succumb to the soul, achieving no more than a minor subconscious parallel to
the Satanic subconsciousness ... as masculinity slides inexorably towards the
subcultural submasculinity of its purgatorial Hell. Heaven or, rather, Heaven-relative-to-Purgatory
is only reached, as I have elsewhere argued, [See Occasional Maxims.]
via the Mother, and thus in terms of a minor superconscious supermasculinity
which owes more to unconscious precedent than ever it does to the conscious as
such!
4. But this brings us to an accommodation with
Catholicism as a precondition of heavenly salvation in the superconscious. For Catholicism is not just or simply the
unconscious, as though it were a mode of earthly heathenism. The ideal of Catholicism is not pregnancy but
virginity, the Blessed Virgin as the subnatural personification of what I
should call sub-unconscious subfemininity.
Hence whereas nature affirms a plenum which, in woman, takes the form of
pregnancy, the form from which, as we have argued, man rises to civilized peaks
of cultural reason, the objective of the Catholic Church is to undermine this
heathen plenum in the interests of a subnatural vacuum, the vacuum of virginal
subfemininity, from the sub-unconscious emptiness (holiness) of which the
fullness of heavenly salvation may be anticipated as, scorning
sub-unconsiousness, man is saved to the superconscious in supercultural
supermasculinity. Now whether he is
saved relatively, e.g. whether to the phenomenal realm of short-term posthumous
Heaven, or absolutely, to the full-blown superconscious of a supreme
superculture, commensurate with the Holy Spirit of Heaven, will obviously
depend upon the nature of the Catholicism and the degree of sub-unconsciousness
attaching to it, not to mention, more importantly, whether the supermasculinity
is relative to the Church or, following Messianic intervention, to 'Kingdom
Come' and the introduction, therein, of its institutional successor (the
Centre). One could say that, broadly,
traditional Roman Catholicism is germane to the possibility, through supercultural
reaction to the subnatural vacuum (in virginity), of short-term phenomenal
salvation in the Holy Ghost, whereas the post-Vatican II Neo-Catholicism of the
contemporary Church is more likely to be the platform from which, due to its
radical conservatism, an ultimate revolt against the sub-unconscious
subfemininity will be launched which will pave the way for 'Kingdom Come', and
thus for the superconscious supermasculinity of true culture - the superculture
of the Holy Spirit of Heaven.
5. That which, encouraging the vacuum of
subnatural subfemininity, denies the World (and its heathen plenum ... of
pregnancy) can hope for the otherworldly salvation which will only come, via
Messianic intervention, with the birth of a new and ultimate plenum ... such that
affirms the superconscious in divine revolt against the living death of
World-denying sub-unconsciousness. Such
a revolt, led by the Second Coming, will establish the airy plenum of Eternal
Life in the supercultural supermasculinity of 'Kingdom Come'. I call this revolt ... against subfemininity
... the Resurrection, and it is the way to the superman.
6. If the Universe begins in absolute natural
determinism, the supernatural determinism, as we have argued, of the
super-unconscious, then what ends ... in the superconsciousness of 'Kingdom
Come' ... must be in absolute free will, the free superwill of salvation from
the World or, more correctly, the World-denying sub-unconsciousness of a
subnatural determinism, alongside the World.
7. Where World-denying Catholicism is
subfeminine, and therefore subnatural, worldly heathenism is feminine and
accordingly natural, the nature of the unconscious whose will to motherhood
manifests natural determinism in mundane revolt against the subconscious free
subwill of diabolic subculture. Hence
natural determinism is in no sense a fall from some 'higher' realm ... of
anterior divinity. Natural determinism
is a feminine solution to the dilemma of free subwill, the mundane complement,
as it were, to the supernatural determinism of primal divinity from which, in
satanic revolt, the free subwill of submasculine subculture broke free. In like manner, it could be said of man that
his fate is to break free, in phenomenal free will, from woman, 'mother earth',
nature, etc., in his cultural orientation towards civilization, albeit his mode
of breaking free from natural determinism is less a fall than a rise, analogous
to a lunar orbit above the earth.
However that may be, such phenomenal free will does not and cannot lead
to divine salvation but, due to its objective limitations, is doomed to slide
from intellect to soul, abandoning Christ for the Father, wherein it is
damned. Like the diabolic fall, the
masculine rise is to a vacuum, for it was from a plenum that it first arose,
and what it arose to could not be another plenum ... excepting the paradoxical
salvation of the Holy Ghost which, in any case, arises from a mundane
vacuum. Thus the masculine mode of free
will is less a good than an evil which is destined for submasculine damnation
in the Father. One must return to the
Blessed Virgin for any prospect of supermasculine salvation in the Holy Ghost,
the free superwill of which owes not a little to the subnatural determinism of
that virginal 'evil' which is its World-denying precondition and which, in
itself, is a revolt against the heathen goodness of natural determinism.
8. Again, in regard to the above, one must
distinguish the Catholic transcendentalism of the Holy Ghost from the Social
Transcendentalism, as affirmed by me, of the Holy Spirit of Heaven, the latter
not antithetical to the Father but to the Jehovahesque Clear Light of the
Void. For while the one context is
relative and phenomenal, the other, stretching beyond the bounds of Catholicism,
is absolute and noumenal, and to get to it one must have a world or, at any
rate, society which is geared to the subnatural determinism of sub-unconscious
subfemininity to an extent which will make the Resurrection ... to Eternal Life
through the Second Coming ... a virtual inevitability, since the evil of
sub-unconsciousness is precisely what the Deserving must be saved from, in
order that they might achieve first-hand experience of the ultimate good ... in
the superconsciousness of free superwill.
9. Where the Holy Ghost only has reference to the
spiritual part or aspect of the brain, the Holy Spirit of Heaven transcends the
brain in a lung-oriented spirituality which is as genuinely heavenly as the
cerebral spirituality of the Holy Ghost is purgatorial. Conversely, where the Father only has
reference to the soulful, or emotional, aspect of the brain, the Allahesque
Holy Soul of Hell transcends the brain in a heart-oriented emotionality which
is as genuinely hellish as the cerebral emotionality of the Father is
purgatorial.
10. Truly, the 'Three in One' has reference to the
three deities of the brain, the one organ in which the Father, the Son, and the
Holy Ghost have their purgatorial throne - the Son in regard to the intellect,
and thus with reference to the purgatorial per se; the Father in
regard to cerebral emotions (soul), and thus with reference to purgatorial
Hell; and the Holy Ghost in regard to cerebral consciousness (spirit), and thus
with reference to purgatorial Heaven.
Verily, Christ is the knowledgeable cynosure, in intellect, of the
brain, and thus the principal deity of Purgatory who is, in another sense, the
One with whom the flanking deities are contiguous. Nevertheless, even if Purgatory, and hence
Christianity, is centred in Christ, the purgatorial brain has its own Hell and
Heaven which, as minor soul and spirit in relation to the Father and the Holy
Ghost, partner its Christic cynosure.
11. Christ sits in between the Father and the Holy
Ghost pretty much as the Buddha in between the Clear Light of the Void and the
Holy Spirit of Heaven, or Mohammed in between the Clear Fire of Time (Satan)
and the Holy Soul of Hell (Allah), or the Blessed Virgin in between the Mother
and the Christ Child, albeit with a bias, in each case, towards the alpha, and
thus effectively in deference to the more objective (or less subjective) power
base.
12. The dreamy consciousness of the Christ Child
paves the way for the cerebral superconsciousness of the Holy Ghost. In similar fashion, it could be said that the
visionary consciousness of the Second Coming paves the way for the spiritual
superconsciousness of the Holy Spirit of Heaven, since the Second Coming is
akin to a Child who has not grown up into that which sits on the right-hand
side of the Father and is fated, sooner or later, to do the Father's bidding
... to the detriment of true salvation.
No, the Second Coming has wisely refrained from growing into objective
manhood, in order that he may avoid the fate of sitting in the Father's shadow
and even of succumbing, sooner or later, to the Father's dubious light. That is why he is now the gateway to the Holy
Spirit of Heaven, and thus to 'Kingdom Come'.
He is the conscious bridge from the subfeminine to the supermasculine,
from subwoman to superman, subnature to superculture, the sub-unconscious to
the superconscious. No man can enter the
'
13. Christ may be 'king' in the brain, where the
intellect sits enthroned, but in the realms of the heart and the lungs He has
no place at all, the reason being that the heart is the abode of the major soul
or, as I usually prefer to term it, the Holy Soul of Hell, whereas the lungs
are the abode of the major spirit, viz. the Holy Spirit of Heaven. Thus neither the Father nor the Holy Ghost
can be equated with the soul per se or the spirit per se,
since that which appertains to the brain is necessarily alien to these more
extreme organs. The only deity that I
can conceive of as being in any way germane to the heart, the abode of the Holy
Soul of Hell, is Allah, while the deity germane to the lungs, the abode of the
Holy Spirit of Heaven, I shall call the Supreme Being - a deity no less
antithetical to the Jehovahesque Clear Light of the Void ... than Allah is
antithetical to the Satanic Clear Fire of Time, which fell from Jehovah.
14. To conceive of the proton as falling from the
photon, but the neutron as arising from the electron. To conceive, furthermore, of the neutron as
neutral with a bias towards the positive, and of the electron as neutral with a
bias towards the negative. To conceive,
additionally, of the neutrino as having a negative neutron charge, and of a
negative electron called the electrino.
To conceive, finally, of the positron, or positive electron, as a
reaction against the electrino, which rises to a position in the elemental
hierarchy antithetical to the photon.
15. It is not inconceivable that, just as there is
a negative neutron, or neutrino, so there is a negative proton, or protino,
which stands to the proton as soul to fire, or, in religious terms, as Allah to
Satan. If so, then the protino would
share negativity in common with the photon, the element of light, as well as
with the neutrino and what I have called the electrino.
16. One could distinguish, further, between a
neutral electron and an electron with a negative bias ... pretty much as we
have distinguished, in theological terms, between the Mother and the Blessed
Virgin, reserving for the electrino, or negative electron, a correlation with
what I shall call the 'Mary Child'. For
it seems to me that the Christ Child is rather less an electrino equivalence
than a neutrino equivalence, bearing in mind his male gender, and that the
distinction between female and male children is effectively one of negativity
in the unconscious vis-à-vis negativity in the conscious, the former worldly
and the latter purgatorial.
17. Analogous to the above, one could distinguish
between a neutral neutron and a neutron with a positive bias ... pretty much as
we distinguish, in theological terms, between the Son and the Father, reserving
for the neutrino, or negative neutron, a correlation with the Christ Child (as
discussed above), who is effectively One with the Holy Ghost.
18. Hence whereas the context of the
Mother/Blessed Virgin would be one that, in its negative bias, draws closer to
the negativity of both the Christ Child and (especially) the Mary Child, or
female baby, the context of the Son/Father, by contrast, would be one that, in
its positive bias, draws away from the negativity of both the Mary Child and
(especially) the Christ Child, with implications that impinge, via the Father,
upon the Mother.
19. It is because Christianity lacks a theological
equivalent of the Mary Child ... that its Heaven goes no further than the Holy Ghost,
the outcome of the dialectic between the Blessed Virgin and the Christ Child,
the former paving the way for the latter, which, as the 'Third Person' of the
Trinity, appertains to the spiritual manifestation of Purgatory (as already
discussed). Such a purgatorial Heaven is
no less negative, and therefore passive, than the Blessed Virgin.
20. True Heaven, by which is meant the Holy Spirit
of Heaven, is only possible on the basis of a resurrectional revolt against the
Mary Child, or the World-denying electrino whose mundane negativity paves the
way for the Heaven-affirming positivity of the positron, as the superconscious
ascends away from the sub-unconscious on wings of airy joy, the joy of the
ultimate free spirit which puts not only the relative spiritual freedom of the
Holy Ghost in the theological shade, so to speak, but, most especially, the
intellectual and emotional 'freedoms' of the Son and the Father, not to mention
the soulful freedom, in subconscious culture, of Allah. There is no freedom higher than the
superconsciousness of the Holy Spirit of Heaven, the resolution of all freedom
struggles.
21. Fame is to be recognized externally - for what
one does. Glory, by contrast, is
to be recognized internally - for what one is.
22. The freedom to develop free will at the
expense of natural determinism is the only freedom worth fighting for!
23. The struggle for free will at the expense of
natural determinism is effectively one by man against woman, or, more
specifically, of the masculine against the feminine, of culture against nature.
24. Man is that in which the conscious
predominates over the unconscious.
Woman, by contrast, that in which the unconscious predominates over the
conscious.
25. To descend from the super-unconsciousness of
the superfeminine to the sub-unconsciousness of the subfeminine via the
unconsciousness of the feminine.
26. To ascend from the subconsciousness of the
submasculine to the superconsciousness of the supermasculine via the
consciousness of the masculine.
27. To descend, in femininity, from supernature to
subnature via nature. To ascend, in
masculinity, from subculture to superculture via culture.
28. Superwoman is rooted in the conscience of the
Jehovahesque Clear Light of the Void, woman is rooted in the id of the
Motheresque Clear Darkness of Mass, and subwoman is rooted in the
holiness/emptiness of the virginal Holy Will of the World or, rather,
Antiworld.
29. The superman is beyond the subnature of
subwoman in the superculture of spiritual freedom.
30. Man is above the nature of woman in the
culture of intellectual freedom.
31. The subman is beneath the supernature of
superwoman in the subculture of emotional freedom.
32. The Satanic fall from Jehovah was the first
blow for freedom struck by the masculine against the feminine or, more
specifically, was a blow struck by the submasculine against the superfeminine
... in a fiery revolt against the light (conscience).
33. The ultimate blow for freedom will be struck
by the supermasculine against the subfeminine ... in a spiritual revolt
(resurrection) against the living death of virginal emptiness.
34. The masculine rose from the feminine in an
intellectual revolt against the flesh and its lust-provoking darkness.
35. True freedom, by which is meant spiritual
freedom, can only come at the expense of subnatural determinism, as the
superman rises from the ashes of World-denying subfemininity into the Heaven of
spirit-affirming supermasculinity, like a minidisc from the negativity of
microtape death.
36. The freedom which arises from the Blessed
Virgin to the Holy Ghost via the Christ Child ... is akin to a compact disc
(CD) from an audio cassette, and is therefore more pseudo than genuine,
reflecting a phenomenal rather than noumenal precondition such that leaves the
supermasculinity less than truly supermasculine and the subfemininity less than
truly subfeminine.
37. The freedom that arises from the Mary Child to
the Holy Spirit of Heaven via the Second Coming ... is truly heavenly in its
capacity to go beyond the pseudo-Heaven of spiritual Purgatory.
38. It is because it lacks a Mary Child ... that
Catholicism can do no better than to ascend, as it were, from the Blessed
Virgin to the Holy Ghost via the Christ Child, as from audio cassettes to
CDs. This is why its afterlife is always
posthumous, since the Holy Ghost is relative to Purgatory, and thus to the
realm of cerebral spirituality.
39. The cerebral or pseudo-heavenliness of the
Holy Ghost lies at a purgatorial remove from the genuine heavenliness of the
Holy Spirit of Heaven ... in Social Transcendentalism.
40. Likewise, the cerebral or pseudo-hellishness
of the Father lies at a purgatorial remove from the genuine hellishness of the
Holy Soul of Hell ... in Islamic Fundamentalism.
41. The spirit of the brain (consciousness)
compares unfavourably with the spirit ... of the lungs (air), just as the soul
of the brain (emotions) compares unfavourably with the soul ... of the heart
(blood).
42. The Satanic Antifather or, more correctly,
Anti-allah, stands at a fiery remove from the soul, like sunlight from a
vampire.
43. The vampire's Afterlife/Eternity is neither
cerebral (and short-term) nor spiritual (and long-term) but soulful (and
nocturnal). His is an afterlife which
can only be ended by a stake through the heart, since his eternity is of Hell.
44. The vampire nourishes his heart on blood that
it may beat all the more passionately in a diabolical affirmation of soul.
45. The Islamic Fundamentalist loves from the
heart rather than, like the Christian fundamentalist, from the brain. To love from the heart is to love from Hell;
to love from the brain is to love from Purgatory. This latter is alone 'Christian', since it
ties-in with the Father.
46. The Satanic naturalist loves neither from the
brain (emotions) nor the heart (soul) but from the eyes/penis in a promiscuous
lust of fiery passion which is more akin to hatred.
47. Sex that is untempered by love is motivated by
hatred.
48. The writer's usual fate, once published, is to
be damned to the punishment of being read.
49. If speaking is phenomenally subjective and
thinking, by contrast, noumenally subjective, then thinking is the salvation of
speech, a sort of spiritual grace (relative to the intellect) to a carnal sin
(again relative to the intellect).
50. One might say, echoing Christian
phenomenality, that whereas writing is of Christ and reading of the Father,
speaking is of the Virgin and thinking of the Holy Ghost.
51. Compared to the Old Testament, the New
Testament, which is of Christ, is indeed the work of writers (epistles).
52. No more than reading approximates to the soul
... does thinking approximate to the spirit.
Both the heart and lungs are outside the scope, necessarily
intellectual, of the brain.
53. Broadly speaking, writing (Christ) and reading
(the Father) are more Protestant than Catholic, whereas speaking (the Virgin)
and thinking (the Holy Ghost) are more Catholic than Protestant.
54. The Protestant damnation from writing to
reading contrasts with the Catholic salvation from speaking to thinking, as
Purgatory and purgatorial Hell with World-denying holiness and purgatorial
Heaven.
55. To think religiously is, of course, to pray,
and prayer is a Catholic approach to Heaven.
56. The Heathen British prefer the Mother to the
Blessed Virgin ... as they prefer the fullness/richness of the World to
World-denying emptiness/holiness.
57. Whether a World-denying situation is empty or
holy will of course depend upon the attitude - and nature - of the person who
is subject to it.
58. Association Football is a game which affirms
the World, from a male point-of-view, as each set of players (team) strives to
score in their opponents' net, the parallel with sex or, rather, conception ...
only too obvious.
59. The Catholic Irish prefer, in their allegiance
to the Blessed Virgin, to score points over the bar/between the uprights in
their form of football (Gaelic) to scoring points (goals) in the net, since the
latter would be more heathen - and therefore British - than Christian. At least this is theoretically why the Irish
goal is different from the soccer goal, in deference to Catholic sensibility;
though, in practice, there is nothing (excepting the goalkeeper) to prevent
points being scored in the net ... in what may well constitute a more
republican, because heathen, context.
60. To be damned, relative to the intellect, from
fiction to poetry, as from writing to reading, but to be saved, in such
fashion, from drama to philosophy, as from speaking to thinking.
61. From the literary Hell of poetry to the
literary Heaven of philosophy via the literary Purgatory of fiction and the
literary World of drama.
62. From the fiction of Christ to the poetry of
the Father in regard to objective damnation, but from the drama of the Blessed
Virgin to the philosophy of the Holy Ghost in regard to subjective salvation.
63. The drama of the Blessed Virgin contrasts with
the drama of the Mother as tragedy with comedy, since tragedy is World-denying
and comedy World-affirming (like being pregnant).
64. The drama of the Mary Child, being
subdramatic, is effectively subtragic, or tragi-comic, and paves the way not
for philosophy (which is of the Holy Ghost) but for superphilosophy (which is
of the Holy Spirit of Heaven).
65. The Mary Child, or female child, is less holy
than empty, and in the vacuum of her emptiness are sown the seeds of divine
revolt by the Second Coming against all that is low and empty.
66. The evil of the Mary Child is more absolute
than the evil of the Blessed Virgin, though both are alike actors in the
Christian (and specifically Catholic) tragedy which is at the root of the resurrectional
revolt which leads to divine goodness.
67. The comedy of the heathen Mother inspires not
a divine revolt but an antidivine rise ... to the Son, who is but the
Antichristic (in relation to the Christ Child) consequence of heathen goodness.
68. If the Son is effectively antichristic
vis-à-vis the Christ Child, the true link between the Blessed Virgin and the
Holy Ghost, then the Father is effectively antispiritual vis-à-vis the Holy
Ghost, since One Who emotionally acts upon the Mother in perpetuation of the
World.
69. The heathen circle of Father-Mother-Son has
nothing whatsoever to do with the Christian circle of Blessed Virgin - Christ
Child - Holy Ghost. It is the secular
counterpart of the religious path to salvation, a World-affirming delusion
which perpetuates sin and suffering.
70. We must learn to think more in terms of the
Mary Child - Second Coming - Holy Spirit of Heaven, with the Third being
commensurate with salvation from the First via the Second ... in what will
truly be an Eternal Beyond.
71. Musicians and painters are not genuinely
Christian types of artist but akin, in their soulful and spiritual extremes, to
Fundamentalists and Transcendentalists for whom the heart and the lungs are of
more relevance than the brain. For they
are motivated not by volume but by time and space respectively, and thus stand
to writers ... as devils and gods to men, proponents of either a cultural Hell
(music) or a cultural Heaven (art) rather than, as with the principal types of
writer, one or another mode of cultural Purgatory.
72. Of course, none of the above types of artist
should be confounded with their anti-art, and more objective, counterparts, who
are less religious (absolute) or political (relative) than economic (relative)
or scientific (absolute). Antimusicians
and antipainters are less Fundamentalists and Transcendentalists, respectively,
than Naturalists and Idealists, just as antiwriters are less Christians than
Materialists.
73. To conceive a correlation between A4
ring-binders/paper and the Blessed Virgin, but between A5 ring-binders/paper
and the Mary Child. For
ring-binders/paper are effectively feminine, and hence of the unconscious in
one degree or another. In contrast to
compact discs and/or floppies, which signify, it seems to me, a superconscious
revolt - and resurrection - leading to the Life Eternal.
74. The dividing line between the unconscious and
the sub-unconscious has the Mother on one side of it and the Blessed Virgin on
the other, the former heathen, the latter Christian.
75. Strictly speaking, the Blessed Virgin is
commensurate with the pseudo-subunconscious ... such that leads, via the
pseudo-consciousness of the Christ Child, to the pseudo-superconsciousness of
the Holy Ghost, this latter situated in the brain.
76. Hence where the Blessed Virgin epitomizes the
pseudo-subunconscious, the Mary Child, or female child, epitomizes the
sub-unconscious in its genuine, or absolutist, manifestation. It is vis-à-vis this more radical manifestation
of the sub-unconscious that the quasi-superconsciousness of the Second Coming
will engineer the resurrectional revolt that will culminate in the
superconsciousness of the Holy Spirit of Heaven in 'Kingdom Come'.
77. The consciousness of Christ, the Son, leads to
the pseudo-subconsciousness of the Father, who is attracted towards the
unconsciousness of the Mother.
78. By comparison with the
pseudo-subconsciousness, in cerebral emotions, of the Father, the
subconsciousness of Allah, as indeed of his satanic antithesis, is manifestly
genuine; for it is a subconsciousness not of the brain but of the heart, not of
the intellect but of the soul.
79. By contrast to the superconsciousness of the
Holy Spirit of Heaven, the super-unconsciousness of the Clear Light of the Void
is an inception and not a culmination, a beginning and not an end, an idealism
and not a transcendentalism, a mysticism and not a gnosticism, a vacuum and not
a plenum, a root and not a centre.
80. Those who make it through to the
superconscious will not only be beyond nature but the supernatural as well,
being the supercultural refutation of supernature. They will be free from supernatural law for
supercultural Heaven, free from superfeminine conscience for supermasculine bliss,
free from the primal antibeing of the Creator for the supreme being of the
ultimate Creation (of man), free from the Universe for the universal self.
81. One can no more have socialism without
capitalism than ... woman without man.
Socialism is largely concerned with the distribution, on as wide and
equitable a basis as possible, of wealth, but to create wealth in the first
place one must have capitalism. Too much
wealth and too little socialism, or too much socialism and too little wealth
... and one is heading for trouble. The
thing is to strike a balance between capitalism and socialism, so that there
will always be wealth to distribute to as many people as possible. Yet this does not mean to say that such a
balance is the best of all possible worlds.
It is simply the best relative to the sort of open societies in which
most Western countries currently exist.
There are still other possibilities ... which transcend capitalism and
socialism, no less than men and women.
82. The absence of a workable balance between
capitalism and socialism spells one of two things: either a situation of state
capitalism and therefore Fascism on the one hand, that of a preponderating
capitalism, or a situation of state socialism and therefore Communism on the
other hand, that of a predominating socialism.
Too much capitalism and the likelihood is that one will end-up with a
fascist economy run on state capitalist lines.
Too much socialism, on the other hand, and the likelihood is of a
communist economy run on state socialist lines.
Neither economy can work: the first because it is manifestly unjust; the
second because it will lack the wealth to sustain itself on any but a
repressive basis. Hence if the worst is
not to come to the worst, capitalism and socialism must be in balance ... so
that there is both wealth (within reasonable bounds) and the will to distribute
it on an equitable basis.
83. As capitalism draws closer to the People, and
thus further from the possibility of Fascism, it becomes populist, and thus a
reflection, in terms of the wider distribution and availability of shares, of
the social collectivism obtaining among those who are the principal recipients
of the wealth-creating process, namely the People themselves. A society, on the contrary, in which not the
social collective but the capitalist individual ... is the principal
beneficiary of wealth creation ... may well spark a social revolt resulting, if
crushed, in Fascism, and thus in even greater oppression of the People by an
economic elite who then control the State to protect their capitalist
gains. For if the self-serving
Capitalist can gain control of the State, he will use it as a tool of social
oppression, and this may lead, in due course of reactionary time, to a
communist backlash, such that will strive to take over the State in the
People's name and with a view to eradicating capitalism. Hence the one extreme may lead to the other,
and both are inherently fallible. Only
when the State is an arbiter between Industry and the People, the Few and the
Many, rather than on the side of either the Few (Fascism) or the Many
(Communism), is it doing what it should be doing, which is to say, serving the
interests of all!
84. Obviously, for the State to be an arbitrator between
Industry and the People it must be democratic, and thus reflective of the sort
of class divisions which characterize a vibrant and productive society. Such a State may exhibit, within the liberal
parameters of its democratic pluralism, fascistic and/or communistic tendencies
(as when industry, services, etc., are nationalized on either a state
capitalist or a state socialist basis - the former by the Conservative Party
and the latter by Labour), but it will never succumb to the evils of Fascism or
of Communism per se.
85. In sexual terms, one could say that whereas
the liberal State, balanced between capitalism and socialism, is heterosexual,
the fascist State, by contrast, is homosexual and the communist State
comparatively lesbian. For whereas the
liberal State reflects both male and female characteristics, the fascist State,
centred in capitalism, is overly masculine, while the communist State, rooted
in socialism, is no-less overly feminine, and neither of the latter can expect
to reproduce, much less produce, anything worthwhile.
86. Repression of the feminine element by the
masculine ... is characteristic of the fascist State's will to survive, while,
conversely, repression of the masculine element by the feminine ... typifies
the communist State's will to survive.
Sooner or later, however, what has been systematically repressed will
rise-up with a vengeance and wreak revolutionary justice on the system
responsible for its repression. The
result will be either a swing from one extreme to the other or, failing that,
the establishment of something approaching a balance between the masculine and
feminine elements in what one would call a liberal democracy. Hence the heterosexual nature of liberal
democracy contrasts with both the homosexual nature of 'capital democracy' (or
Fascism) and the lesbian nature of 'social democracy' (or Communism).
87. Whereas the relationship between, say, the
Conservative Party and the Labour Party in Britain is effectively heterosexual,
reflecting masculine (capitalist) and feminine (socialist) interests, the
Liberal Party (latterly Liberal Democrats) is effectively androgynous, since
combining both capitalist and socialist, masculine and feminine elements within
itself in what is, I would guess, the quintessence of Liberalism. Thus unlike both the Conservative and Labour
parties, the Liberal Democrats can alternate between capitalism and socialism,
even to the extent of nationalizing industry, services, etc., on either a fascistic
or a communistic basis, depending on the context. For centrism allows for both right- and
left-wing alternatives, even though the chances are that, being centrist, the
Liberal Party will be less inclined to nationalize (and thus embrace contrary
extremes) than to maintain, as far as possible, a laissez-faire approach to
both capitalism and socialism, seeking neither an overly masculine nor an
overly feminine bias (such that would prove too politically divisive), but
adhering to the androgynous middle-ground.
88. Since the division between the unconscious and
the conscious is effectively between sensuality and spirituality, or nature and
culture, one can argue, as I shall, for the equation of the unconscious with
Hell and of the conscious with Heaven or, at any rate, for an equivalent designation,
depending on the nature of the unconscious/conscious dichotomy.
89. More specifically, it seems to me that if the
heathen unconscious, the unconscious of the Mother, is of the World, then the
World is a kind of 'good Hell', and thus a sphere of unconscious sensuality
which contrasts with the 'bad Heaven', so to speak, of the heathen conscious,
the conscious of the Son, whose writerly intellectuality leads back towards the
heathen subconscious, the subconscious of the Father in what is, I suppose, a
'bad Subheaven', given the emotional connotations which accrue to the readerly
context in question.
90. Be that as it may (and although there is a
sense in which, from its own point of view, the distinction between the
unconscious and the conscious is akin to Hell and Heaven), we have to confess
that, strictly speaking, such a distinction connotes with the World and
Purgatory, since both Hell and Heaven are Christian designations which can
therefore only be applied loosely and, as it were, figuratively to the heathen
contexts in question, including, be it noted, to the Mother and to the
Son/Father.
91. No, if the unconscious and the conscious
respectively connote with the World and Purgatory, then whatever connotes with
Hell and Heaven has to be properly Christian and thus reflective not of an
unconscious/conscious division ... but of a sub-unconscious/superconscious
division such that calls to mind the more Catholic deities of the Blessed
Virgin and the Holy Ghost, the one leading to the other via the Christ Child,
the Christic per se of Catholicism.
Perhaps, in view of our more extreme terminology, the use of equivalent
extremes like 'Subhell' and 'Superheaven' is more appropriate here, since we
are dealing in more absolutist contexts which, unlike the World and Purgatory,
are evil and good through and through.
For, after all, the Blessed Virgin is a vacuum of virginity, and thus a
World-denying refutation of the heathen plenum of fecund motherhood which, as
we have argued, corresponds to a 'good Hell', a paradoxical and notably
relative description. Now the Virgin, or
the context of adult virginity, is no 'good Hell' but a 'bad Hell', a Subhell
of Christian vacuity, and thus the guarantor of resurrectional revolt, via the
Christ Child, towards the Holy Ghost, the spiritual plenum of prayerful
contemplation and visionary transcendence such that contrasts, in the most
superheavenly terms, with the vacuous chatter, no matter how prayerful, of
those who remain moored to the Blessed Virgin.
So the real Christian Hell and Heaven, viz. the Blessed Virgin and the
Holy Ghost, are very much pertinent to Catholicism, wherein the sub-unconscious
is the foundation of superconscious transcendence, both anterior to (as prayer,
meditation) and posterior to (as chemically-induced visionary experience) the
grave. There could be no greater
distinction, in Christianity, than that between the Blessed Virgin and the Holy
Ghost, the 'Subhell' of the one a precondition of the 'Superheaven' (relative
to the Trinity) of the other.
92. Yet this same distinction is even more
characteristic of Social Transcendentalism, my own contribution to religious
evolution, wherein we would have to contemplate a more radical, because even
more absolutist, distinction between the sub-unconscious of the Mary Child, or
female child, and the superconscious of the Holy Spirit of Heaven, the former
leading, via the Second Coming, to the latter, as we move beyond the outer
limits of World-denying virginity to the inner-parameters of Heaven-affirming spirituality,
a spirituality not centred in the brain but in the lungs, and thus reflective
of an airy plenum such that correlates with 'Kingdom Come' and its promise of
'Eternal Life', a life ultimately implying the overcoming of man and his
supersession, gradually and methodically, by ever-more transcendent post-human
life forms. It is with the Holy Spirit
of Heaven, however, that Heaven finally attains to its superconscious peak, a
peak at once supermasculine, supercultural, and superdivine. This is no Christian (Roman Catholic) Heaven,
but the long-awaited Social Transcendentalist Superheaven that is both a
refutation of and revolt against the socialistic Subhell of feminist subnature
and sub-unconscious evil. This
definitive Heaven is the ultimate good, and if it is at the farthest possible
dichotomous remove from the Subhell of the Mary Child, it is antithetical, as
omega vis-à-vis alpha, to the superfeminine Clear Light of the Void with which,
so we believe, the Universe began. Hence
a joyful culmination to evolution, as opposed to the woeful (horror
vacui) inception of evolution or, more probably, devolution ... in the
cosmic light.
93. But if this Clear Light, this 'Judaic
Creator', was superfeminine or supernatural, then it was, as we earlier argued,
super-unconscious, and thus not heavenly (contrary to what Biblical tradition
has taught), but effectively superhellish, i.e. the superhellish inception of
the cosmos from which, in solar revolt, came in due course of time the 'Satanic
Fall' ... of the numerous stars/suns that characterize, for instance, the
Galaxy. But this fall of Satan from
Jehovah, of the 'Clear Fire' from the 'Clear Light', was into the subconscious
and thus, as we have seen, something submasculine, subcultural, and, above all,
subheavenly. It was the beginnings, in
proton positivity, of Heaven, albeit, given the cosmic context, in scientific
(and therefore outer and pseudo) terms.
It was not the Devil that fell from God, but God from the Devil or, more
specifically, the Satanic Subgod from the Jehovahesque Superdevil, a
subconscious Subheaven from a super-unconscious Superhell! And it is vis-à-vis this Superhell that the
Holy Spirit of Heaven is an absolute antithesis - supermasculine to superfeminine,
supercultural to supernatural, superconscious to super-unconscious, superdivine
to superdiabolic! Verily, the fact is
that in the Beginning was not God but the Superdevil, and that this first
revolt against vacuous negativity was not a rise (heathen), still less a
resurrection (Christian), but a fall (pagan), the fall of the Satanic Subgod
into Subheaven!
94. Doubtless, the fact that we are accustomed,
through Biblical conditioning, to thinking in terms of the fall of Satan (and
his angels, viz. other peripheral stars) from Jehovah ... has contributed
towards the belief that the fallen state is hellish and the original primal one
alone heavenly. Yet it is no less
characteristic of this Satanic Fall that it reflects a revolt against an original
vacuum ... than of the resurrectional revolt of the Holy Ghost vis-à-vis the
Blessed Virgin. The only difference,
apart from the scientific/religious distinction which exists between the
contexts in question, is that whereas the fall is from a supernatural plane to
a subcultural (barbarous) one, the Resurrection is from a subnatural plane to a
supercultural one. In other words, we
are accustomed to equating deliverance, and thus divinity, with the 'super'
plane, whereas anything prefixed by a 'sub' automatically puts us on our guard
against diabolical possibilities. Yet
while the supernatural may be 'higher than', because anterior to, the
subcultural, its association with the super-unconscious should leave one in
little doubt that it corresponds to a superhellish and therefore superdiabolic
reality, the very reality that led to the Satanic Revolt, and thus to the
establishment, in solar positivity, of the subdivine. Such a level of subdivinity, corresponding to
the subconscious, was the first manifestation of free will over natural
determinism, and the resurrectional revolt of the Holy Spirit of Heaven will be
the last!
95. Considering that the Satanic 'Fallen Angel'
corresponds to a scientific Subheaven of approximately solar constitution, then
it need not surprise us if Allah corresponds to a religious Subheaven, in
subconsciousness, of soulful constitution, the Subheaven of the heart and its
religious fundamentalism. For it seems
to me that, contrary to my customary evaluations, Allah is less the Holy Soul
of Hell than the Holy Soul of Subheaven, and thus the religious antithesis to
the Clear Fire of Time (or scientific Subheaven) in which Satan has his
throne. Now this fundamentalist
Subheaven of Allah is to the Christian Subheaven of the Father what the
transcendentalist Superheaven of the Holy Spirit (of Heaven) is to the
Christian Superheaven of the Holy Ghost, viz. the more extreme, and thus
genuine, manifestation of the Heaven in question. For the poles of the Christian Heaven
appertain to the brain, wherein the purgatorial intellect has its Christic
throne, whereas the fundamentalist Heaven of Allah appertains to the heart, and
the transcendentalist Heaven of the Holy Spirit (of Heaven) to the lungs, the
former genuinely subheavenly and the latter no less genuinely superheavenly. Now just as the transcendentalist Heaven is
antithetical, as we argued, to the Jehovahesque Superhell of the Clear Light of
Space (the Void), so the fundamentalist Heaven is antithetical to the Satanic
Subheaven of the Clear Fire of Time, pretty much as a vampire, say Count
Dracula, to the sun. In fact, one cannot
conceive of a fundamentalist afterlife, or eternity, except in
relation to vampires, since the heart cannot survive death like, to some
extent, the brain, and therefore no survival of death is possible to
Fundamentalists within strictly fundamentalist terms except in relation
to the morally dubious realm of vampirism, wherein the vampire sustains an
occult life beyond the grave by gorging himself on the blood of his chosen
victims. Doubtless, the
transcendentalist eternity, when it comes to pass, will be much less occult and
far more utopian, given the moral distinction which indubitably exists between
the supercultural and the subcultural, the spirit and the soul. And it will outlast, by far, the Christian
afterlife of cerebral transmutations in the grave!
96. Where the 'sub' contexts, whether conscious or
unconscious, are immoral, the 'super' contexts, whether conscious or
unconscious, are moral, while the intermediate contexts, both conscious and
unconscious, are amoral, albeit with a contrary bias, so that the conscious,
for example, is amoral with a positive bias (towards the [immoral] subconscious
Father) and the unconscious is amoral with a negative bias (towards the
[immoral] sub-unconscious Virgin). Hence
whereas the super-unconscious corresponds, in its superfemininity, to a
noumenal Hell, the Superhell of supernature, the unconscious corresponds, in
its femininity, to an amoral Hell, the worldly Hell of nature, and the
sub-unconscious, in its subfemininity, to an immoral Hell, the Subhell of
subnature (on both Catholic and feminist terms, the former with reference to
the Virgin Mary, and the latter with reference to what I have called the Mary
Child). Conversely, whereas the
subconscious corresponds, in its submasculinity, to an immoral Heaven, the
Subheaven of subculture (on both scientific and religious terms, e.g. Satan and
the Father and/or Allah), the conscious corresponds, in its masculinity, to an
amoral Heaven, the purgatorial Heaven of culture, and the superconscious, in
its supermasculinity, to a moral Heaven, the Superheaven of superculture (on
both Catholic and transcendentalist terms, the former with reference to the
Holy Ghost and the latter with reference to the Holy Spirit of Heaven).
97. Politically speaking, that which is of the
unconscious is left wing and that, by contrast, which is of the conscious ...
right wing, whereas that which is of the sub-unconscious is extreme left-wing
and that which is of the superconscious ... extreme right-wing. Now in the case of the conscious options,
things proceed from left to right, as from the subconscious to the
superconscious via the conscious, whereas in the case of the unconscious
options things proceed, by contrast, from right to left, as from the
super-unconscious, which is extreme right-wing, to the sub-unconscious via the
unconscious. This is largely because the
conscious, or masculine, aspect of life evolves, while the unconscious, or
feminine, aspect of it devolves, the former towards the supermasculine
superconscious, and the latter away from the superfeminine
super-unconscious. The one tradition
converges towards an Omega Point, while the other tradition diverges from an
Alpha Point, the former transcendentalist and profoundly religious, the latter
idealistic and profoundly scientific.
Hence although the superfeminine super-unconscious has an extreme
right-wing correlation, it is the correlation of a scientific Beginning rather
than, as in the no-less extreme right-wing case of the supermasculine
superconscious, of a religious End.
98. From the Christian Extreme Left of the Virgin
Mary to the Christian Extreme Right of the Holy Ghost via the right-wing
culture of the Christ Child.
99. Similarly, from the socialist/feminist Extreme
Left of the Mary Child to the transcendentalist Extreme Right of the Holy
Spirit of Heaven via the right-wing culture of the Second Coming.
100. Conversely, from the heathen Left of the Mother
to the heathen Extreme Left of the Father via the right-wing culture of the
Son. (Note that in relation to the Trinity, the Father is extreme left-wing,
the Son right wing, and the Holy Ghost extreme right-wing.)
101. The Jehovahesque Clear Light of the Void is
effectively extreme right, whereas both the Satanic and Moslem contexts are
extreme left - the former scientifically and the latter religiously (and more
completely than the Christian Father, whose extreme left-wing status is
relative to the cerebral subconscious, as opposed to the soulful subconscious
of the heart).
102. By contrast to Catholicism, Protestantism is
effectively heathen, since the Mother, the Son, and the Father are less
genuinely religious figures than secular deities when compared to the Virgin
Mary, the Christ Child, and the Holy Ghost.
The Mother's correspondence is not to Hell but to the World; the Son's
correspondence is not to World-denying asceticism but to Purgatory; and the
Father's correspondence is not to Superheaven but to Subheaven. However one looks at it, Protestantism is a
heathen rejection of Catholicism, the true
103. Broadly speaking, Anglicanism is the
denomination par excellence of the Mother, Puritanism the denomination par
excellence of the Son, and Presbyterianism the denomination par
excellence of the Father. It could
also be said that the Cromwellian revolt against Charles I amounted to the rise
of the Son at the expense of the Mother, or Puritanism at Anglicanism's
expense, and thus bore a paradoxical resemblance to the fall of Satan from
Jehovah, since in each case we have a conscious revolt against unconscious tradition,
and thus a struggle for culture against nature, or masculinity against
femininity. The success of the Puritan
Revolt inevitably eased the way for Presbyterianism, and thus for Christian
fundamentalism (the Father). It also
inevitably eased the way for satanic naturalism and, latterly, Moslem
fundamentalism, the more genuinely extreme left-wing parallels to the above.
104. The Protestant tradition, being heathen, is
against Christian extremism, since more a matter of worldly affirmation than of
World-denying Hell and Purgatory-denying Heaven. In short, Protestantism encourages an amoral
equalitarianism as opposed to the sort of immoral and moral extremes one would
associate with Hell and Heaven. It is
not concerned with the sub-unconscious and the superconscious but with the
unconscious and the conscious, neither of which are genuinely religious. Thus it fights shy of diabolic and divine
extremes, just as Buddhism, another heathen religion (or, more correctly,
pseudo-religion) fights shy of pleasure in order to avoid pain. The Catholic Church is in the business of
maintaining both Hell and Heaven; for you can't have Heaven without Hell, or a
resurrectional revolt without something hellish to be in revolt against. Protestantism, on the contrary, is in the
business of maintaining the World and Purgatory, and will defend its moderation
on the grounds that the price of Heaven is too high. What it wants is the happiness of the greater
number, or equality of opportunity and other such equalitarian ideals, not high
and low, or up and down, or 'super' and 'sub'.
Yet by denying such contrary moral extremes it rejects God, and hence
Christianity. Amorality cannot be
morally justified. It is simply a
heathen failing which perpetuates the World.
105. The unconscious/conscious distinction, besides
being one of nature vis-à-vis culture, or woman vis-à-vis man, or natural
determinism vis-à-vis free will (spirit), is also, and most poignantly, a
distinction of tribalism vis-à-vis nationalism.
And by 'nationalism' I mean the nation, or that which is composed of a
variety of different tribes or, more accurately, is the product of the
interbreeding of diverse tribes into a single people who share common goals and
beliefs. A nation is certainly more than
the sum of its parts, whereas a tribe is, or can be, a part of the sum which
refuses or is unable to embrace the other parts of the nation in which it may
find itself. This and other factors
combine to distance the tribe from the nation, keeping it closer to the
unconscious. In fact, tribes can be
supertribal (super-unconscious), tribal (unconscious), or subtribal
(sub-unconscious), while nations can likewise be subnational (subconscious),
national (conscious), or supernational (superconscious). The Jews were - and in diaspora terms
continue to be - a supertribal category, one affiliated, by religious
tradition, to the superfeminine realm of super-unconscious supernature, viz.
Jehovah as 'Creator'. Were it not for
their Judaic traditions the Jews would surely have been unable to survive on
supertribal terms for as long as they did (indeed, it is debatable whether they
would have been scattered, like light from a vacuum, by historical
circumstances in the first place), and it would be no exaggeration to say that before
the establishment of the State of Israel there was no Israeli nation but only
Jewish supertribalists spread far and wide across the world whose allegiance to
Jehovah sustained them in their superdiabolic predicament. An allegiance to Satan, on the other hand,
would have required a subnational standing, and it is my view that there is
such a thing as a Moslem subnation which fights shy of both supertribal
criteria and supertribalists alike.
106. Bolshevism, communism, socialism, and other such
variations on a left-wing or unconscious theme ... are also forms of tribalism,
though arguably less supertribal than subtribal, if we recall their
down-to-earth mass appeal to the proletariat, who are assuredly more a tribe,
considered in terms of their particular class, than a nation. Thus by selecting a single class from among
the various classes that generally go into the composition of a nation, the
Bolsheviks, Communists, and such like were indubitably more tribal-minded than
nation-minded, more tribalist than nationalist, and one would hesitate to
believe that communism was inter-national, so to speak, when its appeal to the
proletariat - 'proletarians of the world unite' - would suggest an intertribal
resolve likely to put it at loggerheads with nationalism.
107. Another and, in some sense, more contemporary
form of tribalism is feminism, which selects gender as the 'tribe' with which
to inflict unconscious or, more probably, sub-unconscious evil upon society
and, in particular, the male sex. In
fact, I would take the view that feminism is of the post-Catholic mode of
sub-unconscious tribalism, and that it is therefore not only posterior to the
traditional Catholic sub-unconscious, the focus of which is of course adult
(and in particular female) celibacy, but posterior to communist/socialist
tribalism as well, which, on second thoughts, is probably more a tribalism of
the unconscious, given its working-class bias, than of the sub-unconscious, and
thus a mode of tribalism in between the supertribalism of, for example, Jews
and Gypsies traditionally, and the subtribalism of radical Feminists. Hence it is the feminist mode of tribalism
which, focusing on gender rather than class or race, is the contemporary mode par
excellence, and the one most likely, in consequence, to spark the
resurrectional revolt of supermasculine supernationalism, the ultimate
nationalism of the superman.
108. If ethnic supertribalism is/was super-evil, and
class tribalism comparatively evil, then gender tribalism is sub-evil, the sort
of evil from which to expect a supergood revolt which will just as assuredly
signify Heaven as feminism now signifies Hell.
Verily, the Mary Child is the Subdevil against which the Second Coming
must turn, if the Holy Spirit of Heaven is to become the Supergod of 'Kingdom
Come'.
109. Socialism and capitalism are alike economic
reflections of the mundane World and the purgatorial Overworld, which share, in
common with democracy, the heathen status of unconscious/conscious life. In fact, both socialism and capitalism would
be inconceivable without a Protestant precondition, the heathen essence of
which spawned a compromise between the World and Purgatory, proletarians and
bourgeoisie, which finds its political analogue in liberal democracy (whether
parliamentary and preponderantly bourgeois, or republican and no-less
predominantly proletarian). Too much
socialism and one would have the proletarian exclusivity of Communism. Too much capitalism, on the other hand, and
one has the bourgeois exclusivity of Fascism.
Yet neither of these heathen extremes can work, because socialism and
capitalism are as mutually dependent on each other as the World and Purgatory
or, in more genuinely extreme contexts, Hell and Heaven. Communism is no more Hell than Fascism is
Heaven. The proletariat no more make a
sub-unconscious category than the bourgeoisie add-up to a superconscious
one. Such religious extremes are more
pertinent, as I have already argued, to a Christian tradition, not to a heathen
one, and such a tradition, besides transcending class, also transcends
race. The Heathen may play at being
Christian, but they will never convince anyone but themselves! Heaven is no more national than Hell
intertribal. Heaven is supernational,
and Hell, by contrast, subtribal.
Neither socialism/communism nor capitalism/fascism ever really departs
the World and Purgatory respectively.
Nor, for that matter, does democracy.
That which goes beyond the World/Purgatory, the unconscious/conscious,
will do so on other than heathen economic or political terms. The Roman Catholic Church is one such
Beyond. The Second Coming has yet to
establish the other and ultimate Beyond such that, in its Social
Transcendentalism, will lay the heathen alternatives to rest.
110. Because they do not transcend the liberal realm
of the World/Purgatory but are effectively exclusive extremes in relation to
it, both Communism and Fascism are contrary manifestations of liberal decadence
- the former with regard to the mundane World (proletariat) and the latter with
regard to the purgatorial Overworld (bourgeoisie). Thus they remain heathen ideologies which
fight shy, on even more radical terms than do socialism and capitalism, of
properly Christian criteria.
111. Because of their heathen origins, neither
socialism nor capitalism can be morally justified. For, like democracy in the political sphere,
they are manifestations of economic amorality, the one in relation to the
proletariat (a context of mass), the other in relation to the bourgeoisie (a
context of volume). Wealth, and thus
wealth creation, can only be morally justified, which is to say, justified from
a moral position, with regard to religion, and, more specifically, God ... the
Holy Ghost and/or Holy Spirit of Heaven.
Then it is an aspect of the high against the low, the good against the
evil, the up against the down - in a word, Heaven against Hell. When it is used to glorify God, as in
Catholic churches and (hopefully in the future) the transcendental centres of
'Kingdom Come', wealth is morally justifiable, and is in fact a good. But when, on the contrary, it is produced and
distributed independently of religious considerations, whether on a capitalist
or a socialist basis, with regard to the purgatorial Overworld (of the bourgeoisie)
or the mundane World (of the proletariat), it is morally unjustifiable, since
appertaining to contrary realms of amorality, the former conscious and the
latter unconscious, and is thus by definition either criminal (capitalist
wealth) or sinful (socialist wealth), neither of which could be sustained
within a properly Christian (Catholic) society, the twin poles of which, by
contrast, are punishment (Hell) and grace (Heaven), with contrary economic
arrangements.... Such as a sort of Messianic trusteeship by the Centre for the
Saved (religiously sovereign people) in the heavenly context, and a communal
autarchy of the Damned in the hellish context, the former reflective of
superconscious deliverance, the latter no less reflective of sub-unconscious enslavement.
112. In music, the voice is the 'instrument',
necessarily natural, of the unconscious, in contrast to the artificial
instrumentality of the conscious, and thus of properly cultural values. Hence from the super-unconscious vocals of
solo singing to the sub-unconscious vocals of female choirs via the unconscious
vocals of pop singers, who usually sing to an instrumental accompaniment of
their own making. In fact, I would say
that whereas singing of the super-unconscious variety is usually accompanied by
what we would recognize as jazz instruments, like brass and percussion, singing
of the unconscious variety is more usually accompanied by electric instruments,
as befitting the worldly nature of Pop and/or Rock, the latter pair being a
socialist/communist alternative to the Blues and/or Jazz, which are
comparatively idealistic and naturalistic forms of music more usually
identifiable with pseudo-religion, whether Judaic or Buddhist. Of course, one can be a singer within the
group context of Pop/Rock without simultaneously playing an instrument, and
thus be effectively communistic rather than socialistic, if one recalls the
more extreme nature of Communism vis-à-vis Socialism. Yet such a singer is still at an unconscious
remove from the super-unconsciousness of the blues and/or jazz singer,
particularly when the latter is literally a solo singer and not simply a member
of the band. For the proletarian who
sings Pop and/or Rock in a feminine context, whether relative (pop) or extreme
(rock), should not be confounded with the 'lady' who sings the Blues and/or
Jazz in a superfeminine one!
113. In regard to the choir-singing of the
sub-unconscious, which can be described as a subfeminine mode of vocals, we
should distinguish, I believe, between the adult choirs of the Blessed Virgin
and the 'juvenile' choirs of the Mary Child, these latter closer in effect to
feminism than to Catholicism, if we bear in mind the more absolutist nature of
feminism and thus, by implication, of juvenile singing, whether or not such
singing takes place within a church or, more usually, a secular context, like
school, where we would be justified in equating the sub-unconscious with
emptiness rather than holiness. Yet the
sub-unconscious is by and large Christian compared with the unconscious, the
heathen connotations of which stand at a mundane remove from the pagan and
cosmic connotations one would associate with, say, jazz or blues singing in
regard to the super-unconscious.
114. As regards instrumental music (or, at any rate,
music which is predominantly instrumental), it seems to me that Classical
stands to Romantic pretty much as the Son to the Father, or the conscious
intellect to subconscious emotions, and that Classical and Romantic are
therefore the conscious equivalents of Pop and Rock in respect of the
unconscious, thereby suggesting a sort of purgatorial counterpoint to the World
which, in class terms, would suggest a middle-class/working-class dichotomy,
and in economic terms a capitalist/socialist, if not (in regard to the more
extreme contexts of Romantic and Rock) a fascist/communist one. Probably 'liberal music', properly so
considered, demands of us the notion of a compromise between Classical and Pop,
if not (in decadent terms) Romantic and Rock, whether this takes a popular
Classical form or indeed the more androgynous form of, say, 'Rock
Classical'. Be that as it may, it seems
to me that the fatality of classical music is towards Romanticism, as though
from the Son (a cross) to the Father (a 'burning cross'), whereas the sort of
music one would associate with the Holy Ghost, the realm of a Christian Heaven,
is more likely to be visionary and spiritual, whether in terms of the
avant-garde or of traditional music or, indeed, some paradoxical cross between
the two which may owe more than a little to the combination of what, in
theological terms, I would describe as the Christ Child with the Holy Ghost,
identifying the former with traditional music and the latter with the
avant-garde, so that one proceeded from the one to the other ... as from the
pseudo-conscious to the pseudo-superconscious.
Certainly a similar sort of compromise would obtain in the more radical
context of Social Transcendentalism, wherein we would have a quasi-superconscious
revolt against feminist sub-unconsciousness that was destined to culminate in
the resurrectional superconscious of the Holy Spirit of Heaven, a
Messiah-inspired revolt against juvenile choirs and/or (for this is also
important) Folk-Rock (with its female-dominated vocals) that was more
avant-garde, if in synthesizer-based terms, than traditional, and which was
ultimately destined to partner and eventually be overhauled by instruments like
uilleann pipes, probably the most spiritual of all instrumental options and the
one most likely to do some musical service, relatively speaking, to the Holy
Spirit of Heaven. So, in effect, the
reversal of Christian music which, leading from traditional to avant-garde,
would remain more cerebral than genuinely spiritual.
115. Things that are classless, like the Truth, are
also and by definition priceless, which is to say, not subject to
commercialization as saleable products.
Only the class-bound product can be commercially evaluated and accorded
a price tag, whether low in relation to the working class, medium in relation
to the middle class, or high in relation to the upper class, thereby passing
from beauty and knowledge to strength.
Yet all such price tags appertain to heathen amorality, not to Christian/transcendental
morality, which aims, through truth/supertruth, for a classless salvation in
the priceless. The man (a godly being)
who achieves truth cannot be bought and sold in the marketplace, like a
class-bound person. He is beyond such a
heathen fate, and his truth, if it is not to be tarnished or demeaned through
commercial association, must be disseminated, when the time is ripe, on a
non-commercial basis ... such that does justice to the divine. Only the products of lower-, middle-, and upper-class
people can be bought and sold on socialist and/or capitalist terms, and such
products can be known and evaluated accordingly. God is the one being who cannot be bought and
sold!
116. Even to sell the Bible (which is by no means
all truth or even very true, judged by genuinely spiritual standards) is a
heathen crime, which should not go unpunished!
117. The Superdevil ... of the super-unconscious ...
diverges as light from the Superhell of the spatial vacuum, like illusion from
woe, whereas the Supergod ... of the superconscious ... converges as spirit
upon the Superheaven of the spaced plenum, like truth upon joy.
118. Illusion stems from woe no less than truth
leads to joy, the one associated with the Clear Light of the Void (space), and
the other with the Holy Spirit of Heaven (air).
119. Woe is the negative being of the spatial vacuum
(void) which causes the negative doing (illusion) of light to speed away from
it, as from a horror vacui.
120. Joy is the positive being of the spaced plenum (Heaven)
which results from the positive doing (truth) of spirit as it converges upon it
through meditative focus.
121. Because being is a glory and doing a power, it
can be said that whereas woe is the negative glory that causes the negative
power of illusion to speed away from it, truth, by contrast, is the positive
power which results in the positive glory of joy.
122. The negative glory (spatial vacuum) of
Superhell causes the negative power (light) of the Superdevil to diverge
centrifugally, whereas the positive power (spaced plenum) of the Supergod
converges centripetally towards the positive glory (joy) of Superheaven, which
is its Omega Point. Hence whereas the
Devil is what tends away from Hell, God is what tends towards Heaven.
123. The negative glory of Superhell is not a
nothingness; it is a vacuum whose essence is negative being. Conversely, the positive glory of Superheaven
is not a somethingness; it is a plenum whose essence is positive being. Hence negative being and positive being are the
alpha and omega of the Universe, the former cosmic and the latter
universal. Woe is the glory, necessarily
negative, of the Beginning, and joy the glory, necessarily positive, of the
End.
124. Nature mediates between the negative power of
illusion, which stems from woe, and the positive power of truth, which aspires
towards joy. Light diverging from space
causes nature to grow in all her terrible beauty, and spirit converging upon
Heaven transcends nature as God transcends man.
125. The Devil enters nature through woman, and God
exits it through man, nature being an intermediary between illusion (light) and
truth (spirit).
126. Whereas Christianity (Roman Catholicism)
culminates in the posthumous afterlife of the grave, Cent(e)rism (Social
Transcendentalism) will culminate in the post-human eternity of the Omega
Point.
127. Social Transcendentalism will take over from
where Roman Catholicism leaves off - with regard to artificially-induced
visionary experience of a beatific order.
128. Hence the starting-point of Social
Transcendentalism will be analogous to the culmination-point of Roman
Catholicism - a visionary afterlife which will effectively amount to a
resurrection of the dead, since the Saved would have recourse, as a religious
right, to artificially-induced visionary experience of the type one would
traditionally associate with posthumous salvation.
129. In that respect, it would be as though the
'living' had passed beyond life to the afterlife of the grave, but had done so,
compliments of Messianic redemption, without literally dying. For it is the will of the Second Coming
equivalence that those who democratically elect, when the time is ripe, for
religious sovereignty ... should have recourse, by right, to
artificially-induced visionary experience, and thus pass into Eternity without
dying but solely as a precondition of the pure spirituality, in meditation, of
the Holy Spirit of Heaven.
130. Thus while Social Transcendentalism's
starting-point will approximate to the culmination-point of Roman Catholicism,
with its posthumous afterlife, the culmination-point of Social
Transcendentalism will be in the genuine spirituality of an airy transcendence
... such that brings the spirit to an
ultimate and universal Heaven - the Heaven of the Omega Point.
131. When one lives for the Truth, as genuine
Christians do, then the chief purpose of living is to prepare oneself, through
prayer, for posthumous salvation in the visionary afterlife of the grave. For this is the real culmination of life, and
only those who have led devoutly Christian lives ... can expect to come face to
face, so to speak, with the Holy Ghost.
132. When, by contrast, one lives, in heathen
fashion, for something other than the Truth, such as beauty or knowledge or
strength, then the chief purpose of life is subverted and shelved, with a
consequence that, in putting ungodly considerations before God, one will be
unprepared for the Afterlife, and accordingly suffer damnation from the Son
(intellect) to the Father (emotions) ... in due posthumous fashion.
133. In such circumstances, it could be argued that
cremation, no matter how morally unjustifiable from a Christian standpoint,
would offer the damned soul a comparatively speedy release from its cerebral
suffering ... through flame. Yet, at the
same time, such a fate must rank as a sorry testimony to the moral ignorance of
the person who authorized and/or consented to it in the first place, since
he/she is effectively being damned twice over - from a Christian Hell
(Subheaven) in the Father to a scientific Hell (Subheaven) in the raging
flames.
134. The true Christian, who is more likely to be a
Catholic, will always seek a Christian burial, rather than allow his corpse to
be exposed to the scientific Hell of cremation, which is worse even than a
heathen grave in its superpagan correlation with the worst aspects of oriental
mysticism.
135. Heathens and pagans who do not convert, at the
ninth hour, to Catholicism ... cannot expect to be saved, neither to the Holy
Ghost nor, in regard to 'Kingdom Come', to the Holy Sprit of Heaven. Hence Social Transcendentalism can do nothing
for those who are not morally entitled, as Christians, to the Life Eternal.
136. Neither Judaists, with their superfeminine
allegiance to the Superdevil (Jehovah) of cosmic creation, nor Moslems, with
their submasculine allegiance to the Subgod (Allah) of almighty strength, nor
Hindus/Buddhists, with their superfeminine/submasculine allegiance to the
Superdevil (Clear Light) of cosmic illusion, are entitled to the Life Eternal
... in the Holy Spirit of Heaven. All
such 'oriental' faiths are contrary to the will of the Second Coming, whose
'Kingdom of Heaven' is as far removed, in its ultimate ramifications, from
cosmic pantheism/ anthropomorphism and religious fundamentalism ... as it is
spiritually possible to be. The Subgod
does not lead to the Supergod, but is a fundamentalist end-in-itself, centred
or, rather, rooted in the heart.
Likewise, the Superdevil does not lead, as cosmic light/power, to the
Supergod, but is the end-of-the-Beginning.
Only the Subdevil of the subfeminine sub-unconscious leads, if
indirectly, to the Supergod, and then via Messianic revolt against this
ultimate Hell.
137. Perhaps the real truth is that neither does
Catholicism truly lead, of itself, to the Social Transcendentalist Centre, but
only feminism or, more correctly in this context, subfemininity, which, having
global implications, is beyond all traditional religions in what is effectively
a universal antireligion which, through resurrectional revolt, should spark off
its heavenly counterpart in supermasculine deliverance.
138. Just as the unconscious/conscious dichotomy, on
whatever level, is a distinction between feminine and masculine, nature and
culture, so it is a distinction between objectivity and subjectivity, since the
one appertains, like the feminine, to nature, and the other, by contrast, to
culture, that masculine achievement.
Thus we should distinguish, in regard to the objective, between the
super-objectivity, so to speak, of the super-unconscious, the objectivity of
the unconscious, and the sub-objectivity of the sub-unconscious, conceiving of
the first and third as absolute but of the second as relative, since, unlike
the others, it has reference neither to the superfeminine nor to the
subfeminine but solely to the feminine.
Likewise we should distinguish, in regard to the subjective, between the
sub-subjectivity, as it were, of the subconscious, the subjectivity of the
conscious, and the super-subjectivity of the superconscious, conceiving, once
again, of the first and third as absolute but of the second as relative, given
its correlation with the masculine per se.
139. The objectivity of the unconscious, being
relative, has applicability to the World, which, to speak paradoxically, is a
sort of 'good Hell' ... to the extent that we are dealing with a heathen
plenum, whereas the subjectivity of the conscious, being relative, has
applicability to the purgatorial Overworld, which, again to speak
paradoxically, is a sort of 'bad Heaven' ... to the extent that we are dealing
with a Christian vacuum, the intellectual culture of which springs from and
fights shy of the World. Hence whereas
the objectivity of the unconscious is, unlike that of the super-unconscious and
the sub-unconscious, rooted in a plenum, the subjectivity of the conscious, by
contrast, is centred, unlike that of the subconscious and the superconscious,
in a vacuum, the purgatorial Limbo, so to speak, of a writerly and, by
implication, Christic intellect.
140. Even the sun, conceived as a kind of
subheavenly fall from the stellar superhells/devils of cosmic space, is
essentially a sub-subjectivity in its fiery core, as, by analogy, is the heart,
whose internal beat signifies a fundamentalist Heaven once removed from the
scientific naturalism of the sun and twice removed from the Christian
fundamentalism of the emotional brain (backbrain), the seat, as it were, not of
Christ but of the Father.
141. The super-subjectivity of the Holy Spirit of
Heaven is, of course, centred in the lungs, whereas the super-subjectivity of
the Holy Ghost, that Christian mode of transcendentalism, is centred in the
spiritual brain (forebrain), and thus contrasts with the subjectivity of the
Son in the intellectual brain (right midbrain), and the sub-subjectivity of the
Father in the emotional brain, as well, of course, as with the objectivity of
the Mother in the sensual brain (left midbrain), and the sub-objectivity of the
Blessed Virgin in the celibate womb.
142. Beyond the sub-objectivity of the Blessed
Virgin is the more radical sub-objectivity of the Mary Child, again centred or,
rather, rooted in the womb, and at the other extreme of the objective is to be
found the super-objectivity of the Jehovahesque Clear Light of the Void, which
is, of course, antithetical, in its alpha standing, to the super-subjectivity
of the Holy Spirit of Heaven, as Superdevil to Supergod, or superwoman to
superman. But, for evolutionary purposes,
all that really matters is that the super-subjectivity of the superman should
come to pass at the expense and to the dismay of the subwoman, whose vacuous
sub-objectivity will be exposed for what it is - namely the ultimate lie in the
devolution of hells/devils from the super-unconscious to the sub-unconscious.
143. Philosophy is to science a sort of antiscience,
since concerned with the intuitive appraisal and evaluation, aided and abetted
by reason, of external facts.
144. Likewise, theosophy is to religion a sort of
antireligion, since concerned, through spirit, with the intuitive appraisal and
evaluation of internal truths.
145. Hence philosophy stands to science as theosophy
to religion - a more interiorized, and intuitive, approach to the disciplines
in question.
146. Even though philosophy is more devolved than
cosmology, the primary study of science, it cannot be said to be less evolved
than theology, the primary study of religion.
Philosophy is the end of one civilization (pagan), theology the
beginning of another (Christian). The
one civilization devolves from science to philosophy. The other civilization evolves from religion
to theosophy.
147. The Christians, thank goodness, are in the
process of evolving from theology to theosophy, as from theory to
practice. Heathens, by contrast, are
still in the process of devolving from cosmology to philosophy, as from
practice to theory. Theology, and thus
religion, can live with philosophy and even with cosmology (science). Theosophy cannot.
148. When theosophy becomes sovereign, cosmology,
philosophy, and theology will be consigned to the 'rubbish heap' of
history. For theosophy is no mere
theology but the essence of 'Kingdom Come', the superconscious deliverance from
the super-unconscious science of cosmology, the conscious/subconscious
antiscience of philosophy, and the unconscious/sub-unconscious religion of
theology. Such is the liberating essence
of Social Transcendentalism, the theosophy-of-theosophies and path-of-paths!
149. Within the 'sub'/'super' scope of our revised
objective/subjective structures, we can speak of the subjectivity of the
writer, the sub-subjectivity of the reader, the objectivity of the speaker, and
the super-subjectivity of the thinker, bearing in mind that, in the religious
context, the thinker is in prayerful revolt against the vacuous sub-objectivity
of the prayerful speaker.
150. For the Christian transcendentalist, the man of
the Holy Ghost, thoughtful prayer is the divine means to the heavenly end of a
visionary afterlife, the intellectual omega designed to orientate the mind
towards the forebrain.
151. Woman is at best a heathen plenum (motherhood),
and at worst a Judaic/Christian/feminist Hell.
Man, by contrast, is at worst a heathen vacuum (Father), and at best a
fundamentalist/Christian/transcendentalist Heaven. Hence the sexes are in no sense equal, not
even in the heathen context where, ironically, man is at a vacuous disadvantage
to woman.
152. Of all the heathen classes, the middle class
are the most mediocre vis-à-vis Christians, and thus, in their own eyes, the
most moderate vis-à-vis the upper- and lower-class alternatives. The middle class, properly liberal, make a
virtue out of writing, the upper class make a virtue out of reading, and the
lower class make a virtue out of talking.
Only the classless, who are beyond the heathen pale, make a virtue out
of thinking!
153. In the class-bound heathen societies the
classless are trodden underfoot by their class enemies, including the working
class. In Christian and, more especially
in the future, transcendental societies, by contrast, the classless will take
divine vengeance upon their heathen enemies, consigning them, in judgmental
damnation, to the vacuous hells of the sub-unconscious which it behoves a moral
society, centred in God, to perpetuate in the interests of the Saved, whose
heavenly redemption in superconscious bliss would not otherwise be possible.
154. Unlike Christianity, Social Transcendentalism
could not co-exist with the (heathen) World; for it is not a World-denying
phenomenon rooted in the subfeminine vacuum of the Virgin Mary ... so much as a
World-overcoming noumenon centred in the Heaven-affirming supermasculine plenum
of the Holy Spirit of Heaven which, if successful, would instigate 'Kingdom
Come', and thus the division of society between Hell and Heaven, the Damned and
the Saved, the chaff and the wheat, the sub-unconscious and the superconscious.
155. The classless are not necessarily priceless,
but they have the potential to become priceless in God's sight, so to speak, as
that which was classless in the class-bound societies becomes divine in the
heavenly one of 'Kingdom Come'. By
contrast, the class-bound, though dear, in varying extents, to themselves, are
worthless to God, and therefore deserving of nothing better than damnation to
the vacuum of Hell.
156. Just as Catholicism is genuine Christianity,
the Christianity of the sub-unconscious Hell and of the superconscious Heaven,
so Protestantism, its heretical offshoot, is pseudo-Christian: the
pseudo-Christianity of the heathen World/Purgatory ... in an
unconscious/conscious, feminine/masculine dichotomy.
157. Pseudo-Christianity, being of the mundane World
and of the purgatorial Overworld, can accommodate the concept and, indeed,
reality of 'female priests', since the notion of equality between men and women
is dear to the amoral Heathen, and in their moral ignorance and blindness they
are perfectly resigned to the advancement of women to positions of greater
power within their churches, even to positions formerly reserved for men.
158. Yet the Catholic Church is not as keen on the
idea of 'female priests', and were that ever to change ... it would be a black
day indeed for the Church, a day such that few Christian men would ever wish to
see! For it would render the Church so
contemptible in the sight of God ... the Second Coming, that he would feel all
the more urgency to wipe the slate clean, so to speak, and start afresh on the
basis of 'Kingdom Come'. For if the
ordination of women priests in a heathen church is one thing, their ordination
in the Christian one is quite another, since it would require, in keeping with
its morally laudable traditions, celibacy among the women ordained, and
celibacy among women is not what it is among men. On the contrary, whereas in men it is a mark
of spiritual resolve and authenticity ... even to the extent of the Holy Ghost,
in women it would simply maintain a virginal vacuum, the sort of vacuum which
is commensurate with the subfemininity of a Christian Hell, and in revolt
against which the true Christian ascends, via thoughtful prayer, into the
heavenly plenum of the Holy Ghost. Now
it cannot be denied that Heaven needs Hell in order both to exist and to have
an antithesis to play itself off against.
But it must be categorically denied that the Church should be taken over
by Hell and dominated, from the altar, by the vacuous embodiments of such a
Hell! For if ever this were to happen,
and celibate women priests duly came to pass, then the Church would cease to be
the forum of Christ but become, instead, a platform for the Devil, the
sub-unconscious subfemininity of which would pander to all manner of diabolical
revelations and subversions - from feminism and animalism to naturism and
healthism - and all under cover of Christian morality!
159. No, the true Church is not a platform for the
Devil, nor should it ever become such a thing!
So long as it is loyal to Christ, there can be no amoral equalitarianism
in the heathen manner! The Christian
woman, a virgin, is not, like her heathen counterpart, a second-rate citizen in
a second-rate society run for and by the second rate. She is a third-rate person who can have no business
protecting and advancing first-rate goals and ideals, of which Heaven is the
summation. Only a man, and a
comparatively first-rate one, sworn to and literally embodying Christian
celibacy, has any right to preach Christ's message of heavenly salvation in the
'Kingdom Within', and such a man will only be found, as a rule, within the
Catholic Church, the true Church of Christendom. Should this Church fail Christ in this most
important and significant respect in the near future, then it will be only a
matter of time before the Second Coming equivalence proclaims its moral
bankruptcy and institigates steps to replace it with an institution more in
keeping with the divine will.
160. From the alpha of mystical cosmology to the
omega of gnostical theosophy via the omega-in-the-alpha of academic philosophy
and the alpha-in-the-omega of Christian theology.
161. Art stands to music as the unconscious to the
conscious, or as feminine to masculine, with all due gradations between the
'super' and 'sub' options, depending on the type of art/music. Thus from the superfemininity, for example,
of light art/stained glass to the subfemininity of religious painting via the
femininity of secular painting on the one hand, and from the submasculinity of,
for example, Jazz to the supermasculinity of the musical avant-garde via the
masculinity of Classical on the other hand.
Broadly considered, art is devolutionary and music evolutionary, the one
stemming from the light and the other destined to culminate in the spirit.
162. We should distinguish, if somewhat
paradoxically, between 'traditional avant-garde' and 'avant-garde traditional',
conceiving of the former type of music as germane to the Holy Ghost in what is
largely a cerebral context, and the latter type of music as germane to the Holy
Spirit of Heaven in what is largely a spiritual context. For we proceed from acoustic traditional to
'traditional avant-garde' in the one case, as from prayer to posthumous
visionary experience, but from the synthetic avant-garde to 'avant-garde
traditional' in the other case, as from hallucinogenic trips to airy meditation
- the latter no Christian phenomenality but the Superchristian (transcendental)
noumenality of 'Kingdom Come'.
163. Nature's abhorrence of vacuums generally
results in a heathen plenum (of pregnancy).
Culture's abhorrence of vacuums (virginal celibacy) generally results in
a Christian/Superchristian plenum (of Heaven).
164. The struggle between nature and culture, women
and men, is mirrored in that between art and music, the former broadly natural
(and thus diabolic), but the latter cultural (and thus divine).
165. To speak of the Subchristian Subconscious
(Father), the Christian Conscious (Christ), and the Superchristian
Superconscious (Holy Ghost), as one would speak of the Superheathen
Super-unconscious (Jehovah), the Heathen Unconscious (Mother), and the
Subheathen Sub-unconscious (Virgin Mary), thus pitting culture against nature,
and God against the Devil.
166. To contrast the sanity/reasonableness of the
conscious options with the insanity/unreasonableness of the unconscious
ones. For where the cultural is
sane/reasonable, the natural is insane/unreasonable, which is to say, selfless
as opposed to selfish.
167. To go mad, one must first of all possess the
capacity to be sane/reasonable, i.e. capable of conscious free will in one
degree or another. That which is
insane/unreasonable, or subject by nature to natural determinism, cannot go
mad, any more than that which is sane/reasonable by culture can go
insane/become unreasonable (through nature).
Madness is an affliction of the sane/reasonable, a sort of clouding of
consciousness, and contrasts with the periods of lucidity to which the
insane/unreasonable are intermittently exposed.
Thus while madness is not the same as insanity/unreasonableness, it is
culture's approach, as it were, to insanity/unreasonableness, the opposite, in
short, of nature's approach to sanity/reasonableness, which is lucidity. Generally speaking, men are sane/reasonable
(in different degrees) and women insane/unreasonable (again in different
degrees), because the one sex is more conscious than unconscious by culture,
and the other sex more unconscious than conscious by nature. Nevertheless, whether through sexual or other
social pressures, men are exposed to madness and women, by contrast, to
lucidity - the former as a diminution of consciousness vis-à-vis its
unconscious counterpart, the latter as an increase in consciousness vis-à-vis
its conscious counterpart. Yet the fatal
borderline is rarely if ever permanently crossed. For men and women remain facing each other
across a sane/insane, reasonable/unreasonable divide, as between culture and
nature (in whatever degree or type).
168. In the heathen context of men and women,
properly considered, the distance between culture and nature is less than in
the Christian context of supermen and subwomen, where we can speak of a
supersane/subinsane dichotomy relative to the supercultural/subnatural
distinction between Heaven and Hell, the Holy Ghost and the Virgin Mary. Likewise, madness and lucidity are more
interactive in the heathen context than ever they could be in the Christian
one, where the sexes are segregated, traditionally, as between monks and nuns,
the former effectively supermasculine, the latter subfeminine, and where
madness and lucidity are far less pervasive in consequence. For when there is no contiguity between men
and women, the men, become supermen, are privileged to a super-reasonable
deliverance from the possibility of intermittent madness (love) vis-à-vis
women, and the women, become subwomen, are fated to a sub-unreasonable
damnation from the possibility of intermittent lucidity (devotion) vis-à-vis
men.
169. From the subselfishness (sanity) of the soul to
the superselfishness of the spirit via the selfishness of the intellect, as
from Allah/the Father to the Holy Ghost/Holy Spirit of Heaven via Christ.
170. From the superselflessness (insanity) of the
senses (sight/hearing) to the subselflessness of the womb via the selflessness
of the flesh, as from the Clear Light of the Void/Jehovah to the Virgin
Mary/Mary Child via the Mother.
171. Whereas man is the victim of woman in the
heathen context of the World, the superman is beyond woman (become subwoman) in
the transcendental aloofness of the spirit in the next world (Heaven).
172. Because the second rate are amoral rather than
moral, like the first rate, or immoral, like the third rate, it could be said
that whereas Liberals are of the second rate per se, Conservatives
(capitalists) are second rate with a first-rate bias, and Radicals (socialists)
second rate with a third-rate bias.
However, this would not mean that their extreme political counterparts,
viz. Fascists and Communists, were first and third rate respectively. On the contrary, Fascists would be
pseudo-first rate and Communists pseudo-third rate, bearing in mind their more
extreme conscious and unconscious standings which, as we have argued, are not
commensurate with superconscious and sub-unconscious positions in relation to
Catholicism, and thus with properly third-rate (subwomen) and first-rate
(supermen) alternatives, but simply signify the drawing apart, into mutual
exclusivity, of the purgatorial Overworld and the mundane World, viz. bourgeoisie
and proletariat.
173. The superfree spirituality of the superman
contrasts, as Heaven to Hell, with the subnatural determinism of the subwoman,
with whom he has no contact and thus no heathen commitment whatsoever. Even the subman, submerged in his soulful
subculture, is 'beneath the pale' of the superman, whose goal is the Eternal
Beyond ... of heavenly joy. One day
Judgement will come, and the subhuman Chaff be divided from the superhuman Wheat
... as the World is torn asunder, to be replaced by Heaven above and Hell
below, the Nietzschean Heaven of a spiritual amor fati, and the
Schopenhaurian Hell of a World-denying, will-less emptiness.
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