OMEGA MAXIMS
Aphoristic Philosophy
Copyright © 2012 John O'Loughlin
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1. To progressively
devolve, in 'falling fire', from eyes to heart, as from spatial space to
repetitive time.
2. Conversely, to regressively devolve, in
'falling fire', from heart to eyes, as from repetitive time to spatial space.
3. To progressively
evolve, in 'rising air', from ears to lungs, as from sequential time to spaced
space.
4. Conversely, to regressively evolve, in 'rising
air', from lungs to ears, as from spaced space to sequential time.
5. To progressively
devolve, in 'falling water', from tongue to womb, as from volumetric volume to
massed mass.
6. Conversely, to regressively devolve, in
'falling water', from womb to tongue, as from massed mass to volumetric volume.
7. To progressively
evolve, in 'rising vegetation', from phallus to brain, as from massive mass to
voluminous volume.
8. Conversely, to regressively evolve, in 'rising
vegetation', from brain to phallus, as from voluminous volume to massive mass.
9. To contrast the devolutionary nature of the
Devil and woman with the evolutionary nature of man and God.
10. The Diabolic is that
which devolves, in 'falling fire', from spatial space to repetitive time, and
vice versa.
11. The Divine is that
which evolves, in 'rising air', from sequential time to spaced space, and vice
versa.
12. The feminine is that
which devolves, in 'falling water', from volumetric volume to massed mass, and
vice versa.
13. The masculine is that
which evolves, in 'rising vegetation', from massive mass to voluminous volume,
and vice versa.
14. To devolve is to
fall, whether progressively or regressively, whereas to evolve is to rise,
whether progressively or regressively.
15. That which, as the
Devil and woman, devolves cannot be expected to evolve, and vice versa. At the last, God is supermasculine, not
feminine or subfeminine.
16. That man who goes beyond woman becomes superman,
who is One, in supermasculinity, with God.
17. The superman is
antithetical to the superwoman, who is One, in superfemininity, with the Devil.
18. The superwoman is the
beginning, whereas the superman is the ending.
19. The beginning
devolves, through the Devil, towards woman, whereas man evolves, through
Christ, towards the ending, which is God.
20. God is the goal of man or, at any rate, of
that man who is capable of evolving towards the superman.
21. God is in no sense the
beginning, least of all in terms of cosmic consciousness, or the Clear Light of
the Void.
22. That which symbolizes the beginning holds high
a torch in her hand, for she is a creature of the light, whose gender is superfeminine.
23. She is the devil of sensuality, the outer
Devil, who presides over the space-time continuum of 'falling fire'.
24. To worship the superfeminine is to be enslaved
to the Devil-of-Devils, the outer Devil of optical sensuality.
25. He who is enslaved to the Devil can never be
bound to God.
26. That man who is bound
to God is beyond freedom, for freedom is of sensuality, whereas binding is to
sensibility.
27. That which is most free (to diverge from outer
glory) contrasts, like eyes and ears, with that which is least free (to diverge
from outer glory).
28. That which is more (relative to most) free ...
contrasts, like tongue and phallus, with that which is less (relative to least)
free ...
29. The most free ... is
noumenally objective and the least free ... noumenally subjective, while the
more (relative to most) free ... is phenomenally objective and the less
(relative to least) free ... phenomenally subjective.
30. That which is least bound (to converge upon
inner glory) contrasts, like heart and lungs, with that which is most bound (to
converge upon inner glory).
31. That which is less (relative to least) bound
... contrasts, like womb and brain, with that which is more (relative to most) bound ...
32. The least bound ... is noumenally objective
and the most bound ... noumenally subjective, while the less (relative to
least) bound ... is phenomenally objective and the more (relative to most)
bound ... phenomenally subjective.
33. To contrast the immoral sensuality of the most
free divergence from outer glory with the moral sensuality of the least free
divergence from outer glory.
34. To contrast the objectively amoral sensuality
of the more (relative to most) free divergence from outer glory with the
subjectively amoral sensuality of the less (relative to least) free divergence
from outer glory.
35. To contrast the immoral sensibility of the
least bound convergence upon inner glory with the moral sensibility of the most
bound convergence upon inner glory.
36. To contrast the objectively amoral sensibility
of the less (relative to least) bound convergence upon inner glory with the
subjectively amoral sensibility of the more (relative to most) bound
convergence upon inner glory.
37. To diverge, in
immoral sensuality, as illusion from woe, and, in moral sensuality, as weakness
from humility.
38. To diverge, in
objectively amoral sensuality, as ignorance from hatred, and, in subjectively
amoral sensuality, as ugliness from pain.
39. To converge, in
immoral sensibility, as strength upon pride, and, in moral sensibility, as
truth upon joy.
40. To converge, in
objectively amoral sensibility, as beauty upon pleasure, and, in subjectively
amoral sensibility, as knowledge upon love.
41. The freedom to diverge (from outer glory) is commensurate
with the exercise of outer willpower, whereas the thraldom to converge (upon
inner glory) is commensurate with the exercise of inner willpower.
42. Outer glory can be
hellish, heavenly, worldly, or purgatorial, with outer willpower correspondingly
diabolic, divine, feminine, or masculine.
43. Inner willpower can be diabolic, divine,
feminine, or masculine, with inner glory correspondingly hellish, heavenly,
worldly, or purgatorial.
44. Hence there are four kinds of outer
glory/willpower, no less than four kinds of inner willpower/glory.
45. Another name for
outer glory is evil, while the exercise of outer willpower is vice.
46. The exercise of inner
willpower is virtue, while another name for inner glory is goodness.
47. Hence vice diverges from evil, while virtue
converges upon goodness. For outer
willpower, being divergent, is vicious, while inner
willpower, being convergent, is virtuous.
48. Virtue and vice are molecular powers in
between elemental glories.
49. The vice of divergent willpower (freedom)
contrasts with the virtue of convergent willpower (thraldom), while the evil of
outer glory (damnation) contrasts with the goodness of inner glory (salvation).
50. Damnation is a curse, the only solution to
which is the freedom to sin, or diverge, in the vice of outer willpower.
51. Salvation is a blessing, the only guarantee of
which is the binding to grace, or convergence, in the virtue of inner
willpower.
52. The exercise of outer willpower is vicious
because it appertains to the sin of freedom (divergence) in relation to the
curse of damnation.
53. The exercise of inner willpower is virtuous
because it appertains to the grace of thraldom (convergence) in relation to the
blessing of salvation.
54. Evil is the curse of damnation, which
constrains (enslaves) to the outer glory of sensuality.
55. Goodness is the blessing of salvation, which
binds to the inner glory of sensibility.
56. That man who is not free (to sin) is damned
(by the outer glory).
57. That man who is bound (to grace) is saved (by
the inner glory).
58. Although freedom is a solution to the curse of
damnation (evil), it is not a guarantee of salvation, but simply a sinful vice.
59. Until one is
delivered from freedom, there can be no possibility of salvation through the
virtue of inner willpower.
60. Ultimately freedom is something from which one
needs to be delivered, if the blessing of salvation is to become a reality.
61. To be delivered from
freedom to the thraldom of virtue, converging, through grace, upon the blessing
of inner glory.
62. Thraldom, as here defined in connection with
binding to grace, should not be confused with enslavement or enthralment.
63. He who cannot sin, or diverge, because he is
constrained by the curse of outer glory ... is enslaved and/or enthralled, and
therefore damned.
64. Sin may be vicious, but
damnation is simply cursed, whether in connection with the outer glory of Hell,
Heaven, the World, or Purgatory.
65. Those who are damned
can only be liberated from the evil to which they are enslaved and/or
enthralled.
66. Liberated from evil, they are no longer damned
but free to sin in the vice of outer willpower.
67. Those who are sinful can
only be delivered from the vice to which their freedom brings them.
68. Delivered from vice, they are no longer sinful
but bound to grace in the virtue of inner willpower.
69. And the binding to grace will lead them to the
blessing of salvation in the inner glory of that which is good.
70. Whether one's inner glory is hellish,
heavenly, worldly, or purgatorial, it can only be achieved by virtue of inner
willpower, or that which, bound to sensibility, is orientated towards the
blessing of salvation.
71. To converge, through
the strength of diabolic grace, upon the salvation of hellish pride.
72. Conversely, to diverge, through the illusion
of diabolic sin, from the damnation of hellish woe.
73. To converge, through
the truth of divine grace, upon the salvation of heavenly joy.
74. Conversely, to diverge, through the weakness
of divine sin, from the damnation of heavenly humility.
75. To converge, through
the beauty of feminine grace, upon the salvation of worldly pleasure.
76. Conversely, to diverge, through the ignorance
of feminine sin, from the damnation of worldly hate.
77. To converge, through
the knowledge of masculine grace, upon the salvation of purgatorial love.
78. Conversely, to diverge, through the ugliness
of masculine sin, from the damnation of purgatorial pain.
79. To contrast the sinfulness of free will with
the gracefulness of bound will, the former vicious and the latter virtuous.
80. Free will exists as a solution to the curse of
evil, the elemental vacuum of an outer glory, whereas bound will exists as a
resolution to the blessing of goodness, the elemental plenum of an inner glory.
81. Too much emphasis on free will, the outer
willpower of vice, excludes the possibility of deliverance (from freedom) to
bound will, with its promise of salvation.
82. There are people who
lack a sense of good and evil, or right and wrong, because they are too exposed
to evil and wrongdoing to be capable of good and righteousness.
83. Moral ignorance, or the failure to understand
the distinction between sensuality and sensibility, evil/vice and virtue/good,
is at the root of that mentality which esteems freedom above all else.
84. Nevertheless, one must be careful to
distinguish between depriving a person of his freedom and delivering him to
thraldom. In other
words, between enslavement and redemption.
85. That man who has his
freedom taken from him becomes enslaved to evil, and is damned.
86. That man who voluntarily rejects freedom in
favour of thraldom, or binding, through grace, to virtue, is 'reborn' into the
promise of goodness, and saved.
87. The Damned can never be saved, nor the Saved
be damned.
88. Only when people reject sin, and thus the
freedom to engage in vice, will they be eligible for redemptive grace in the
binding to virtue of inner willpower.
89. Just as vice strives to escape from evil, so
virtue strives to attain to goodness.
90. People can only be vicious or virtuous, never
evil or good. For evil and goodness are,
respectively, conditions of outer glory and inner glory which, being elemental,
precede and succeed that which has molecular willpower.
91. Hence whereas the diabolic will of devils, the
divine will of gods, the feminine will of women, and the masculine will of men
can be vicious (in sensuality) or virtuous (in sensibility), the barbarous
glory of Hell, the cultural glory of Heaven, the civilized glory of the World,
and the natural glory of Purgatory will be evil (in sensuality) or good (in
sensibility).
92. Evil is always connected, like vice, with
sensuality, while virtue is always connected, like goodness, with sensibility.
93. The connection of
evil with sensuality is elemental, and therefore pertinent to a sensual vacuum,
whereas the connection of vice with sensuality is molecular, and therefore
pertinent to sensuality itself.
94. The connection of
virtue with sensibility is molecular, and therefore pertinent to sensibility
itself, whereas the connection of goodness with sensibility is elemental, and
therefore pertinent to a sensible plenum.
95. That person who is given to freedom is a fool,
for folly is vicious, whereas the person given to thraldom is wise, since
wisdom is virtuous.
96. The fool diverges, in
sensuality, from outer glory, while the wise person converges, in sensibility,
upon inner glory.
97. To distinguish the most foolish sin of the
devil of sensuality from the least foolish sin of the god of sensuality.
98. To distinguish the more (relative to most) foolish
sin of the woman of sensuality from the less (relative to least) foolish sin of
the man of sensuality.
99. To distinguish the least wise grace of the
devil of sensibility from the most wise grace of the god of sensibility.
100. To distinguish the less (relative to least)
wise grace of the woman of sensibility from the more (relative to most) wise
grace of the man of sensibility.
101. The most foolish sin
diverges, as illusion, from the woe of barbarous outer glory, while the least
foolish sin diverges, as weakness, from the humility of cultural outer glory.
102. The more (relative to most) foolish sin
diverges, as ignorance, from the hate of civilized outer glory, while the less
(relative to least) foolish sin diverges, as ugliness, from the pain of natural
outer glory.
103. The least wise grace
converges, as strength, upon the pride of barbarous inner glory, while the most
wise grace converges, as truth, upon the joy of cultural inner glory.
104. The less (relative to least) wise grace converges,
as beauty, upon the pleasure of civilized inner glory, while the more (relative
to most) wise grace converges, as knowledge, upon the love of natural inner
glory.
105. The practice of vice
differs from the practice of virtue as sinful willpower from graceful
willpower, the former foolish and the latter wise.
106. Sinful willpower, diverging from the evil glory
of sensuality, is a vicious solution to the problem (curse) of damnation.
107. Graceful willpower, converging upon the good
glory of sensibility, is a virtuous resolution to the promise (blessing) of
salvation.
108. The curse is the original sin (elemental) from
which the subsequent sin (molecular) of outer willpower viciously diverges,
like the devil of sensuality from sensual hell, or the god of sensuality from
sensual heaven, or the woman of sensuality from the sensual world, or the man
of sensuality from sensual purgatory.
109. The blessing is the ultimate grace (elemental)
upon which the penultimate grace (molecular) of inner willpower virtuously
converges, like the devil of sensibility upon sensible hell, or the god of
sensibility upon sensible heaven, or the woman of sensibility upon the sensible
world, or the man of sensibility upon sensible purgatory.
110. In the Beginning was the
curse, and the curse was damnation.
111. In the End will be the
blessing, and the blessing will be salvation.
112. From the devil of 'falling fire' to the god of
'rising air' via the woman of 'falling water' and the man of 'rising
vegetation'.
113. To convert, in devolutionary fashion, from
'falling fire' to 'falling water', as from the Devil to woman, but to convert,
in evolutionary fashion, from 'rising vegetation' to 'rising air', as from man
to God.
114. To be delivered, in noumenal terms, from the
devil of sensuality to the devil of sensibility, as from the eyes to the heart,
or, in phenomenal terms, from the woman of sensuality to the woman of
sensibility, as from the tongue to the womb.
115. To be delivered, in phenomenal terms, from the
man of sensuality to the man of sensibility, as from the phallus to the brain,
or, in noumenal terms, from the god of sensuality to the god of sensibility, as
from the ears to the lungs.
116. The devil who converts to the woman of
sensibility (from barbarous sensibility) passes from 'falling fire' to 'falling
water', the pleasure that surpasses pride, whereas the woman who is delivered
to the woman of sensibility (from civilized sensuality) falls, in water, from
vice to virtue, tongue to womb.
117. The man who converts to the god of sensibility
(from natural sensibility) passes from 'rising vegetation' to 'rising air', the
peace that surpasses understanding or, more specifically, the joy that
surpasses love, whereas the god who is delivered to the god of sensibility
(from cultural sensuality) rises, in air, from vice to virtue, ears to lungs.
118. It is easier to be
delivered from vice to virtue, along a given diagonal axis, than to convert
from an inferior virtue to a superior one, falling or rising, as the case may
be, two planes.
119. The person who is delivered from vice to virtue
along a given diagonal axis is likely to experience salvation more completely
than the person who converts from an inferior virtue to a superior one.
120. Paradoxically, the noumenal virtue of 'falling
fire', viz. strength in relation to the heart, is inferior to the phenomenal
virtue of 'falling water', viz. beauty in relation to the womb, because it
pertains to the least virtuous grace, as compared with the less (relative to
least) virtuous grace.
121. The devil of sensibility is inferior to the
woman of sensibility, as that which is least virtuous is inferior to that which
is less (relative to least) virtuous, just as, in vice, the devil of sensuality
is inferior to the woman of sensuality, as that which is most vicious is
inferior to that which is more (relative to most) vicious.
122. Conversely, the god of sensibility is superior
to the man of sensibility, as that which is most virtuous is superior to that
which is more (relative to most) virtuous, just as, in vice, the god of
sensuality is superior to the man of sensuality, as that which is least vicious
is superior to that which is less (relative to least) vicious.
123. To claim that God
created woman would be a contradiction in terms, even by the shallow standards
of a sensual, or sensuality-bound, evaluation of God.
124. Woman stems from the Devil (whether of
sensuality or sensibility), whereas man aspires towards God (whether of
sensuality or sensibility).
125. At least, man has the capacity to aspire
towards God (the superman in sensibility, the subman in sensuality), provided
that he is not too constrained by woman from any such possibility, due to her
alignment with diabolical bases.
126. God is effectively excluded from the picture in
an age and/or society in which the Devil is free/bound
to do (at God's expense).
127. The exclusion of God
is never more cynically complete than when the Devil is taken for God, as,
unfortunately, tends to be the case with theology.
128. For theology relates not to 'rising air' but to
'falling fire', not to the universal end of all things, but to their cosmic
beginnings.
129. Theology upholds allegiance to the concept of
God as Creator, which is precisely the diabolical subversion of divinity that
relates to 'falling fire', whether in sensuality or sensibility, the eyes or
the heart.
130. Hence theology is fundamentally a thing of the
Devil, having a noumenally objective status that extends from sensuality to
sensibility, the superfeminine to the subfeminine, in what is effectively the
space-time continuum of 'falling fire'.
131. Just look at theologians, whose cassocks - a
sort of dress-like garment - would hardly suggest anything divine, i.e. submasculine-to-supermasculine,
but whose patently female attire, coupled, more often than not, to clean-shaven
faces, would confirm a superfeminine-to-subfeminine axis, with the
superfeminine aspect thereof more characteristic, in space, of the looser, or
flounced, cassock, whose theological parallel can only be to the devil of
sensuality, viz. that which approximates to the cosmic First Mover, or stellar
Clear Light.
132. Less diabolical than theology but still
patently feminine ... is sexology, wherein 'religion' descends, through a
process of devolutionary conversion, from the Devil to woman, or from the
Creator (even in a certain wider sense the Father) to the Mother, whose
maternal virtue is especially esteemed.
Such a sexological alternative to theology approximates to 'falling
water', and where theology extends from superfeminine to subfeminine on the
space-time continuum, sexology extends from outer to inner feminine on the
volume-mass continuum.
133. Hence whereas theology devolves from materialism
to fundamentalism, as from eyes to heart, sexology devolves from realism to
humanism, as from tongue to womb.
134. Sexology is the civilized ally of theology, its
barbarous precondition, just as woman is allied, when free (unconstrained), to
the Devil.
135. This is because, like the diabolic, the
feminine is primarily objective, albeit of an objectivity, or negativity, that
pertains to the phenomenal planes rather than to the noumenal planes, to
'falling water' rather than to 'falling fire'.
136. Hence, whether in sensuality or sensibility,
the outer or the inner Father/Mother, theology and sexology appertain to that
which, being objective, goes against the subjective grains, as it were, of the
outer and the inner Son/Spirit ... of man and God respectively.
137. By contrast to sexology, philosophy is the
discipline which appertains to the mass-volume continuum of 'rising
vegetation', as one evolves, in phenomenal subjectivity, from outer to inner
masculine, naturalism to nonconformism, the phallus to the brain.
138. The philosopher is no
friend of sexology, for his will, when genuine, is to comprehend being through
nature, or taking/partaking, and, if capable, pass beyond man into God.
139. Hence the philosopher
struggles against woman, whether (in sensuality) as naturalism against realism
or (in sensibility) as nonconformism against humanism, as nature aspires ever
more towards culture.
140. He who passes beyond philosophy achieves
theosophy, which is the peace that surpasses (philosophical) understanding, the
divine praxis of God, whether in sensuality or, preferably, sensibility, primal
being or supreme being, and theosophy is the antithesis, in every respect, of
theology.
141. Theosophy appertains to the time-space
continuum of 'rising air', as one evolves, in noumenal subjectivity, from
submasculine to supermasculine, idealism to transcendentalism, the ears to the
lungs.
142. Theosophy is the
cultural resolution to natural striving through philosophy, the divine goal to
which the philosophical mind aspires, as it seeks a spiritual consummation to
the noumenal aspirations of man.
143. It cannot be said, in Biblical fashion, that
there was a fall of man, that man fell from God. On the contrary, my philosophy would indicate
that in the Beginning was the Devil, and that woman
fell from the Devil, as sexology from theology, or water from fire.
144. Hence while my philosophy can subscribe to the
concept of a fall of woman (from the Devil), it resolutely rejects the concept of
a fall of man, contending, instead, that man arises through nature from out of,
and in opposition to, woman, and that God arises from man, as theosophy from
philosophy, or air from vegetation.
145. Thus to contrast the rise of God (from man)
with the fall of woman (from the Devil), God being the end of all things and
the Devil their beginning.
146. Likewise, theosophy is the end of all things
and theology their beginning, with sexology and philosophy coming in-between
... as woman and man in between the Devil and God, or water and vegetation in
between fire and air.
147. Nietzsche was right to regard Christianity as a decadence in relation to Graeco-Roman classicism. For Christianity, emerging from out the
barbarism of the Dark Ages, eclipsed philosophy with theology, thus setting
things back from man to the Devil, or 'rising vegetation' to 'falling fire',
from whence the realism/humanism of 'falling water' was to ensue at the expense
of man and, above all, God, which is to say, at the expense of Christ and the
Holy Spirit. For it cannot be denied
that the history of Christianity in the West was rather more biased towards the
Father and the Mother than towards the Son and the Holy Spirit.
148. Those who achieved the Son and/or the Holy
Spirit to any appreciable extent ... were rather the Christian exception to the
Heathen rule!
149. Genuine Christians, whether nonconformist or
trans-cendentalist, have always been the exception to the (heathen) rule, a
rule in which the fundamentalism of the Father and the humanism of the Mother
have tended to prevail, in due deference to fire and water.
150. Hence it is the Devil and woman who have
dominated Western civilization, to the detriment, hitherto, of man and God.
151. The '
152. There can be no theosophical praxis while
theology still holds sway and constrains 'the faithful' to worshipful deference
towards the Devil, whether this Devil be called the Creator, the Father, the
Maker, the Lord, Allah, the Ground, Jehovah, the Clear Light, or whatever.
153. Only when the People are liberated from
theology ... can they be delivered to theosophical self-realization, wherein
lies the key to salvation.
154. It remains for the People to democratically
elect to be delivered, through Messianic auspices, to theosophical
self-realization, thereby passing into Eternity, wherein 'Father Time' shall
have no place.
155. Besides theosophical self-realization, there
will also be a place or places, in what I am apt to call the triadic Beyond,
for a certain amount of sexological and philosophical self-realization, though
these inferior alternatives to theosophy will of course be conditioned by the
prevailing truth.
156. Hence not only a 'new heaven' of spiritual
space, but a 'new purgatory' of intellectual volume, and a 'new earth' of
instinctual mass, as truth, knowledge, and beauty achieve deliverance from the
strength of emotional time and liberation from the illusion of spatial space.
157. To contrast, in both sensuality and
sensibility, the materialism of 'falling fire' with the idealism of 'rising
air', the former barbarous and the latter cultural.
158. To contrast, in both sensuality and
sensibility, the realism of 'falling water' with the naturalism of 'rising
vegetation', the former civilized and the latter mundane.
159. Materialism is no less diabolic, in its
noumenal objectivity, than idealism, its subjective counterpart, is divine.
160. Realism is no less feminine, in its phenomenal
objectivity, than naturalism, its subjective counterpart, is masculine.
161. The Devil is a materialist and God an idealist,
whether in sensuality (outer sense) or sensibility (inner sense).
162. Woman is a realist and man a naturalist,
whether in sensuality (outer sense) or sensibility (inner sense).
163. The materialism of theology contrasts with the
idealism of theosophy, as fire with air.
164. The realism of sexology contrasts with the
naturalism of philosophy, as water with vegetation.
165. In a broader way, the materialism of science
contrasts with the idealism of religion, as hotness with lightness.
166. Likewise, the realism of politics contrasts
with the naturalism of economics, as coldness with heaviness.
167. To devolve, in 'falling fire', from the primal
doing of outer materialism to the supreme doing of inner materialism, as from
eyes to heart.
168. To evolve, in 'rising air', from the primal
being of outer idealism to the supreme being of inner idealism, as from ears to
lungs.
169. To devolve, in 'falling water', from the primal
giving of outer realism to the supreme giving of inner realism, as from tongue
to womb.
170. To evolve, in 'rising vegetation', from the
primal taking of outer naturalism to the supreme taking of inner naturalism, as
from phallus to brain.
171. To contrast the doing of materialism, whether outer
or inner, with the being of idealism, the former germane to the
spatial-repetitive axis of space-time and the latter to the sequential-spaced
axis of time-space.
172. To contrast the giving of realism, whether
outer or inner, with the taking of naturalism, the former germane to the
volumetric-massed axis of volume-mass and the latter to the massive-voluminous
axis of mass-volume.
173. Materialism does ... because it is
germane to fire, whereas idealism is ... because it is germane to air.
174. Realism gives ... because it is germane
to water, whereas naturalism takes ... because it is germane to
vegetation.
175. To descend, in doing and giving, from fire to
water, but to ascend, in taking and being, from vegetation to air.
176. To descend, in scientific doing and giving,
from cosmology to chemistry, but to ascend, in scientific taking and being,
from physics to ontology.
177. To descend, in religious doing and giving, from
theology to sexology, but to ascend, in religious taking and being, from philosophy
to theosophy.
178. To descend, in political doing and giving, from
authoritarianism to parliamentarianism, but to ascend, in political taking and
being, from republicanism to totalitarianism.
179. To descend, in economic doing and giving, from
feudalism to capitalism, but to ascend, in economic taking and being, from
socialism (and/or communism) to corporatism.
180. The doing of materialism is premised upon the
'fieriness' of photons in sensuality and of photinos in sensibility.
181. The being of idealism is premised upon the
'airiness' of protons in sensuality and of protinos in sensibility.
182. The giving of realism is premised upon the
'wateriness' of electrons in sensuality and of electrinos in sensibility.
183. The taking of naturalism is premised upon the
'earthiness' of neutrons in sensuality and of neutrinos in sensibility.
184. To descend, along the space-time continuum of
'falling fire', from the outer materialism of photons to the inner materialism
of photinos, as from primal doing to supreme doing.
185. To ascend, along the time-space continuum of
'rising air', from the outer idealism of protons to the inner idealism of
protinos, as from primal being to supreme being.
186. To descend, along the volume-mass continuum of 'falling
water', from the outer realism of electrons to the inner realism of electrinos,
as from primal giving to supreme giving.
187. To ascend, along the mass-volume continuum of
'rising vegetation', from the outer naturalism of neutrons to the inner naturalism
of neutrinos, as from primal taking to supreme taking.
188. The elemental, or 'once born', religions of
sensuality (Heathen) descend from photons to electrons, and ascend from
neutrons to protons.
189. The elementalino, or 'reborn', religions of
sensibility (Christian) descend from photinos to electrinos, and ascend from
neutrinos to protinos.
190. It is also possible to be delivered from
elemental to elementalino, sensuality to sensibility, devolving from photons to
photinos in materialism and from electrons to electrinos in realism, but
evolving from neutrons to neutrinos in naturalism and from protons to protinos
in idealism.
191. The materialist deliverance is from the eyes to
the heart, devolving from photons to photinos in doing.
192. The idealist deliverance is from the ears to
the lungs, evolving from protons to protinos in being.
193. The realist deliverance is from the tongue to
the womb, devolving from electrons to electrinos in giving.
194. The naturalist deliverance is from the phallus
to the brain, evolving from neutrons to neutrinos in taking.
195. To be delivered, in scientific materialism,
from the elemental photon particles of the eyes to the elemental photino
particles of the heart.
196. To be delivered, in scientific idealism, from
the elemental proton particles of the ears to the elemental protino particles
of the lungs.
197. To be delivered, in scientific realism, from
the elemental electron particles of the tongue to the elemental electrino
particles of the womb.
198. To be delivered, in scientific naturalism, from
the elemental neutron particles of the phallus to the elemental neutrino
particles of the brain.
199. To be delivered, in religious materialism, from
the elemental photon wavicles of the eyes to the elemental photino wavicles of
the heart.
200. To be delivered, in religious idealism, from
the elemental proton wavicles of the ears to the elemental protino wavicles of
the lungs.
201. To be delivered, in religious realism, from the
elemental electron wavicles of the tongue to the elemental electrino wavicles
of the womb.
202. To be delivered, in religious naturalism, from
the elemental neutron wavicles of the phallus to the elemental neutrino
wavicles of the brain.
203. To be delivered, in political materialism, from
the molecular photon particles of the eyes to the molecular photino particles
of the heart.
204. To be delivered, in political idealism, from
the molecular proton particles of the ears to the molecular protino particles
of the lungs.
205. To be delivered, in political realism, from the
molecular electron particles of the tongue to the molecular electrino particles
of the womb.
206. To be delivered, in political naturalism, from
the molecular neutron particles of the phallus to the molecular neutrino
particles of the brain.
207. To be delivered, in economic materialism, from
the molecular photon wavicles of the eyes to the molecular photino wavicles of
the heart.
208. To be delivered, in economic idealism, from the
molecular proton wavicles of the ears to the molecular protino wavicles of the
lungs.
209. To be delivered, in economic realism, from the
molecular electron wavicles of the tongue to the molecular electrino wavicles
of the womb.
210. To be delivered, in economic naturalism, from
the molecular neutron wavicles of the phallus to the molecular neutrino
wavicles of the brain.
211. To contrast the scientific materialism ... of
cosmology with the scientific idealism ... of ontology.
212. To contrast the scientific realism ... of chemistry
with the scientific naturalism ... of physics.
213. To contrast the religious materialism ... of
fundamentalism with the religious idealism ... of transcendentalism.
214. To contrast the religious realism ... of
humanism with the religious naturalism ... of nonconformism.
215. To contrast the political materialism ... of
authoritarianism with the political idealism ... of totalitarianism.
216. To contrast the political realism ... of
parliamentarianism with the political naturalism ... of republicanism.
217. To contrast the economic materialism ... of
feudalism with the economic idealism of corporatism.
218. To contrast the economic realism ... of
socialism with the economic naturalism of capitalism.
219. To descend from the metachemistry of 'falling
fire' to the chemistry of 'falling water', as from the Devil to woman, but to
ascend from the physics of 'rising vegetation' to the metaphysics of 'rising
air', as from man to God.
220. Thus to apperceive a diabolic/divine antithesis
(absolute) between metachemistry and metaphysics, fire and air, but a
feminine/masculine antithesis (relative) between chemistry and physics, water
and vegetation.
221. Fire is the metachemical element that leads, in
due process of 'cooling', to the chemical element of water, which falls, as
rain, upon the physical element of vegetation, the precondition of the
metaphysical element of oxygen.
222. In like fashion, it could be contended that
science is a metachemical discipline and politics a chemical one, whereas economics
is a physical discipline and religion a metaphysical one.
223. However, it should be noted that science is
only in its per se manifestation in materialism, viz. cosmology, wherein
metachemistry is the mean. In idealism
(ontology), by contrast, science is compromised by metaphysics and thus
'bovaryized' away from its (materialist) mean, as is also the case in both
realism (chemistry) and naturalism (physics).
224. Likewise, religion is only in its per se
manifestation in idealism, viz. transcendentalism, wherein metaphysics is the
mean. In materialism (fundamentalism),
by contrast, religion is compromised by metachemistry and thus 'bovaryized'
away from its (idealist) mean, as is also the case in both realism (humanism)
and naturalism (nonconformism).
225. Similarly, politics is only in its per se
manifestation in realism, viz. parliamentarianism, wherein chemistry is the
mean. In naturalism (republicanism), by contrast,
politics is compromised by physics and thus 'bovaryized' away from its
(realist) mean, as is also the case in both materialism (authoritarianism) and
idealism (totalitarianism).
226. Finally, economics is only in its per se
manifestation in naturalism, viz. capitalism, wherein physics is the mean. In realism (socialism), by contrast,
economics is compromised by chemistry and thus 'bovaryized' away from its
(naturalist) mean, as is also the case in both idealism (corporatism) and
materialism (feudalism).
227. To contrast the materialism of cosmology,
authoritarianism, feudalism, and fundamentalism with the idealism of ontology,
totalitarianism, corporatism, and transcendentalism.
228. To contrast the realism of chemistry,
parliamentarianism, socialism, and humanism with the naturalism of physics,
republicanism, capitalism, and nonconformism.
229. Wherever materialism holds sway, science will
be in its per se manifestation, while politics, economics, and religion
will all be in 'bovaryized' manifestations of variably subordinate standing.
230. Wherever idealism holds sway, religion will be
in its per se manifestation, while economics, politics, and science
will all be in 'bovaryized' manifestations of variably subordinate standing.
231. Wherever realism holds sway, politics will be
in its per se manifestation, while science, economics, and religion
will all be in 'bovaryized' manifestations of variably subordinate standing.
232. Wherever naturalism holds sway, economics will
be in its per se manifestation, while religion, politics, and science
will all be in 'bovaryized' manifestations of variably subordinate standing.
233. To be delivered, in scientific materialism,
from the outer cosmology of the clear fire of space to the inner cosmology of the
clear blood of time.
234. To be delivered, in scientific idealism, from
the outer ontology of the clear beat of time to the inner ontology of the clear
air of space.
235. To be delivered, in scientific realism, from
the outer chemistry of the clear ice of volume to the inner chemistry of the
clear child of mass.
236. To be delivered, in scientific naturalism, from
the outer physics of the clear vegetation of mass to the inner physics of the
clear cells of volume.
237. To be delivered, in religious materialism, from
the outer fundamentalism of the holy light of hell (the void) to the inner
fundamentalism of the holy soul of hell.
238. To be delivered, in religious idealism, from
the outer transcendentalism of the holy sound of heaven to the inner transcendentalism
of the holy spirit of heaven.
239. To be delivered, in religious realism, from the
outer humanism of the holy taste of the world to the inner humanism of the holy
id of the world.
240. To be delivered, in religious naturalism, from the
outer nonconformism of the holy touch of purgatory to the inner nonconformism
of the holy mind of purgatory.
241. To be delivered, in political materialism, from
the outer authoritarianism of the unclear fire of the eyes to the inner
authoritarianism of the unclear blood of the heart.
242. To be delivered, in political idealism, from
the outer totalitarianism of the unclear beat of the ears to the inner
totalitarianism of the unclear air of the lungs.
243. To be delivered, in political realism, from the
outer parliamentarianism of the unclear ice of the tongue to the inner
parliamentarianism of the unclear child of the womb.
244. To be delivered, in political naturalism, from
the outer republicanism of the unclear vegetation of the earth to the inner
republicanism of the unclear cells of the brain.
245. To be delivered, in economic materialism, from
the outer feudalism of the unholy light of hell (the void) to the inner
feudalism of the unholy soul of hell.
246. To be delivered, in economic idealism, from the
outer corporatism of the unholy sound of heaven to the inner corporatism of the
unholy spirit of heaven.
247. To be delivered, in economic realism, from the
outer socialism of the unholy taste of the world to the inner socialism of the
unholy id of the world.
248. To be delivered, in economic naturalism, from
the outer capitalism of the unholy touch of purgatory to the inner capitalism
of the unholy mind of purgatory.
249. To contrast the idealism of God (subman in
sensuality, superman in sensibility) with the materialism of the Devil
(superwoman in sensuality, subwoman in sensibility).
250. To contrast the realism of woman (anti-woman in
sensuality, pro-woman in sensibility) with the naturalism of man (anti-man in
sensuality, pro-man in sensibility).
251. Whereas science specializes in what is clear,
or pertinent to elemental particles, religion specializes in what is holy, or
pertinent to elemental wavicles.
252. Whereas politics specializes in what is unclear,
or pertinent to molecular particles, economics specializes in what is unholy,
or pertinent to molecular wavicles.
253. The 'clearness' and 'holiness' of science and
religion contrast, as first and last things, with the 'unclearness' and
'unholiness' of politics and economics, which pertain not to elemental
absolutes but to molecular relativities.
254. To pass from the metachemical clearness of
science to the metaphysical holiness of religion via the chemical unclearness
of politics and the physical unholiness of economics.
255. To devolve from the clearness of the Devil to
the unclearness of woman, but to evolve from the unholiness of man to the
holiness of God.
256. To devolve, in outer materialism, from the
elemental photon particles of cosmology to the molecular photon particles of
authoritarianism, but to evolve, therewith, from the molecular photon wavicles
of feudalism to the elemental photon wavicles of fundamentalism.
257. To devolve, in inner materialism, from the
elemental photino particles of cosmology to the molecular photino particles of
authoritarianism, but to evolve, therewith, from the molecular photino wavicles
of feudalism to the elemental photino wavicles of fundamentalism.
258. To devolve, in outer idealism, from the elemental
proton particles of ontology to the molecular proton particles of
totalitarianism, but to evolve, therewith, from the molecular proton wavicles
of corporatism to the elemental proton wavicles of transcendentalism.
259. To devolve, in inner idealism, from the
elemental protino particles of ontology to the molecular protino particles of
totalitarianism, but to evolve, therewith, from the molecular protino wavicles
of corporatism to the elemental protino wavicles of transcendentalism.
260. To devolve, in outer realism, from the
elemental electron particles of chemistry to the molecular electron particles
of parliamentarianism, but to evolve, therewith, from the molecular electron
wavicles of socialism to the elemental electron wavicles of humanism.
261. To devolve, in inner realism, from the
elemental electrino particles of chemistry to the molecular electrino particles
of parliamentarianism, but to evolve, therewith, from the molecular electrino
wavicles of socialism to the elemental electrino wavicles of humanism.
262. To devolve, in outer naturalism, from the
elemental neutron particles of physics to the molecular neutron particles of
republicanism, but to evolve, therewith, from the molecular neutron wavicles of
capitalism to the elemental neutron wavicles of nonconformism.
263. To devolve, in inner naturalism, from the
elemental neutrino particles of physics to the molecular neutrino particles of
republicanism, but to evolve, therewith, from the molecular neutrino wavicles
of capitalism to the elemental neutrino wavicles of nonconformism.
264. That which is 'outer' is of sensuality and
therefore evil/vicious, whereas that which is 'inner' is of sensibility and
therefore virtuous/good.
265. To devolve, in science/politics, from the
clearness of elemental element/elementino particles to the uncleanness of
molecular element/elementino particles.
266. To evolve, in economics/religion, from the
unholiness of molecular element/elementino wavicles to the holiness of
elemental element/elementino wavicles.
267. As before, the diabolic/feminine devolves ...
from clearness to unclearness, while the masculine/divine evolves ... from
unholiness to holiness.
268. The metachemical nature of materialism, or that
which appertains to the space-time continuum of 'falling fire', ensures that
only the discipline most correlative with this nature, i.e. cosmological
science, is in its rightful element/elementino, viz. the photon in sensuality
and the photino in sensibility.
269. The metaphysical nature of idealism, or that
which appertains to the time-space continuum of 'rising air', ensures that only
that discipline most correlative with this nature, i.e. transcendentalist
religion, is in its rightful element/elementino, viz. the proton in sensuality
and the protino in sensibility.
270. The chemical nature of realism, or that which
appertains to the volume-mass continuum of 'falling water', ensures that only
that discipline most correlative with this nature, i.e. parliamentary politics,
is in its rightful element/elementino, viz. the electron in sensuality and the
electrino in sensibility.
271. The physical nature of naturalism, or that
which appertains to the mass-volume continuum of 'rising vegetation', ensures
that only that discipline most correlative with this nature, i.e. capitalist
economics, is in its rightful element/elementino, viz. the neutron in
sensuality and the neutrino in sensibility.
272. From the most metachemical materialism of
cosmology to the least metachemical materialism of fundamentalism via the more
(relative to most) metachemical materialism of authoritarianism and the less
(relative to least) metachemical materialism of feudalism.
273. From the least metaphysical idealism of
ontology to the most metaphysical idealism of transcendentalism via the less
(relative to least) metaphysical idealism of totalitarianism and the more
(relative to most) metaphysical idealism of corporatism.
274. From the most chemical realism of chemistry to
the least chemical realism of humanism via the more (relative to most) chemical
realism of parliamentarianism and the less (relative to least) chemical realism
of socialism.
275. From the least physical naturalism of physics
to the most physical naturalism of nonconformism via the less (relative to
least) physical naturalism of republicanism and the more (relative to most)
physical naturalism of capitalism.
276. Since that which appertains to metachemistry is
materialist, and materialism is never more itself than in its elemental
particle manifestation, we must distinguish scientific materialism from its
political, economic, and religious counterparts on the basis of a cosmological
ascendancy over authoritarian, feudal, and fundamentalist 'bovaryizations'
thereof.
277. Since that which appertains to metaphysics is
idealist, and idealism is never more itself than in its elemental wavicle
manifestation, we must distinguish religious idealism from its economic,
political and scientific counterparts on the basis of a transcendentalist
ascendancy over corporate, totalitarian, and ontological 'bovaryizations'
thereof.
278. Since that which appertains to chemistry is
realist, and realism is never more itself than in its molecular particle
manifestation, we must distinguish political realism from its scientific,
economic, and religious counterparts on the basis of a parliamentary ascendancy
over chemical, socialist, and humanist 'bovaryizations' thereof.
279. Since that which appertains to physics is
naturalist, and naturalism is never more itself than in its molecular wavicle manifestation,
we must distinguish economic naturalism from its religious, scientific, and
political counterparts on the basis of a capitalist ascendancy over
nonconformist, physical, and republican 'bovaryizations' thereof.
280. Thus we may contend that the elemental particle
element/elementino is par excellence scientific, whether in the per
se context of materialism, or in the idealist, realist, and naturalist
contexts of 'bovaryized' science.
281. Likewise, we may contend that the elemental
wavicle element/elementino is par excellence religious,
whether in the per se context of idealism, or in the materialist,
realist, and naturalist contexts of 'bovaryized' religion.
282. Similarly, we may contend that the molecular
particle element/elementino is par excellence political,
whether in the per se context of realism, or in the naturalist,
materialist, and idealist contexts of 'bovaryized' politics.
283. Finally, we may contend that the molecular
wavicle element/elementino is par excellence economic, whether
in the per se context of naturalism, or in the idealist, materialist,
and realist contexts of 'bovaryized' economics.
284. To devolve from the metachemical per se
of elemental photon/photino particles to the chemical per se of
molecular electron/electrino particles, and to evolve from the physical per
se of molecular neutron/neutrino wavicles to the metaphysical per se
of elemental proton/protino wavicles.
285. No less than materialism has an elemental
particle basis and idealism, by contrast, an elemental wavicle centre, so
realism has a molecular particle basis and naturalism ... a molecular wavicle
centre.
286. The Devil and woman are based, through devility
and femininity, in particles, whereas man and God are centred, through
masculinity and divinity, in wavicles.
287. It is from this particle/wavicle distinction
that there arises an objective/subjective dichotomy, the former negative and
the latter positive.
288. Woman is very much the 'second sex', given the
fact that God is beyond man in terms of a superior order (metaphysical) of
subjectivity, whereas the Devil is behind woman in terms of an inferior order
(metachemical) of objectivity.
289. Just as metachemistry and chemistry are on the
same side, as it were, of the gender fence, so likewise are physics and
metaphysics.
290. The fiery metachemistry of the Devil and the
watery chemistry of woman respectively contrast with the earthy physics of man
and the airy metaphysics of God.
291. The woe of the space hell and the illusion of
the space devil contrast with the humiliation of the time heaven and the
weakness of the time god.
292. The hatred of the volume world and the
ignorance of the volume woman contrast with the pain of the mass purgatory and
the ugliness of the mass man.
293. The strength of the time devil and the pride of
the time hell contrast with the truth of the space god and the joy of the space
heaven.
294. The beauty of the mass woman and the pleasure
of the mass world contrast with the knowledge of the volume man and the love of
the volume purgatory.
295. To fall from the woe of the space hell to the
pride of the time hell via the illusion of the space devil and the strength of
the time devil.
296. To rise from the humiliation of the time heaven
to the joy of the space heaven via the weakness of the time god and the truth
of the space god.
297. To fall from the hatred of the volume world to
the pleasure of the mass world via the ignorance of the volume woman and the
beauty of the mass woman.
298. To rise from the pain of the mass purgatory to
the love of the volume purgatory via the ugliness of the mass man and the
knowledge of the volume man.
299. To descend, along the space-time continuum of
'falling fire', from the outer metachemistry of woe/illusion to the inner
metachemistry of strength/pride.
300. To ascend, along the time-space continuum of
'rising air', from the outer metaphysics of humiliation/weakness to the inner
metaphysics of truth/joy.
301. To descend, along the volume-mass continuum of
'falling water', from the outer chemistry of hatred/ignorance to the inner
chemistry of beauty/pleasure.
302. To ascend, along the mass-volume continuum of
'rising vegetation', from the outer physics of pain/ugliness to the inner
physics of knowledge/love.
303. Both the metachemical and chemical
elements/elementinos have a tendency to diverge/converge objectively, since
objectivity is of the essence (nature) of metachemistry and chemistry, viz.
fire and water.
304. Both the physical and metaphysical
elements/elementinos have a tendency to diverge/converge subjectively, since
sub-jectivity is of the essence (nature) of physics and metaphysics, viz.
vegetation and air.
305. The chemical element/elementino is less
objective than the metachemical element/elementino, since it operates within
the phenomenal sphere.
306. The metaphysical element/elementino is more
subjective than the physical element/elementino, since it operates within the
noumenal sphere.
307. An element/elementino whose essence is
objective will do in the noumenal sphere (of metachemistry) and give
in the phenomenal sphere (of chemistry).
308. An element/elementino whose essence is
subjective will take in the phenomenal sphere (of physics) and be
in the noumenal sphere (of metaphysics).
309. Materialism is a term applying to that
element/elementino whose essence, being metachemically objective, is to do.
310. Idealism is a term applying to that
element/elementino whose essence, being metaphysically subjective, is to be.
311. Realism is a term applying to that
element/elementino whose essence, being chemically objective, is to give.
312. Naturalism is a term applying to that
element/elementino whose essence, being physically subjective, is to take.
313. The photon, being metachemically objective in
space, has a tendency to do spatially, whereas the photino, being
metachemically objective in time, has a tendency to do repetitively.
314. The proton, being metaphysically subjective in
time, has a tendency to be sequentially, whereas the protino, being
metaphysically subjective in space, has a tendency to be spacedly.
315. The electron, being chemically objective in
volume, has a tendency to give volumetrically, whereas the electrino,
being chemically objective in mass, has a tendency to give massedly.
316. The neutron, being physically subjective in
mass, has a tendency to take massively, whereas the neutrino, being
physically subjective in volume, has a tendency to take voluminously.
317. That which is metachemically objective in space
is superfeminine, which is to say, of a super-unconscious essence, whereas that
which is metachemically objective in time is subfeminine, which is to say, of a
sub-unconscious essence.
318. That which is metaphysically subjective in time
is submasculine, which is to say, of a subconscious essence, whereas that which
is metaphysically subjective in space is supermasculine, which is to say, of a
superconscious essence.
319. That which is chemically objective in volume is
anti-feminine, which is to say, of an outer unconscious essence, whereas that
which is chemically objective in mass is pro-feminine, which is to say, of an
inner unconscious essence.
320. That which is physically subjective in mass is anti-masculine,
which is to say, of an outer conscious essence, whereas that which is
physically subjective in volume is pro-masculine, which is to say, of an inner
conscious essence.
321. Hence to contrast the super-unconscious and
sub-unconscious essences of the metachemical options (photons/photinos) with
the subconscious and superconscious essences of the metaphysical options
(protons/protinos).
322. Hence to contrast the outer and inner
unconscious essences of the chemical options (electrons/electrinos) with the
outer and inner conscious essences of the physical options
(neutrons/neutrinos).
323. To descend, along the space-time axis of
'falling fire', from the super-unconscious essence of photons to the
sub-unconscious essence of photinos, as from superfeminine to subfeminine,
spatial (primal) doing to repetitive (supreme) doing.
324. To ascend, along the time-space axis of 'rising
air', from the subconscious essence of protons to the superconscious essence of
protinos, as from submasculine to supermasculine, sequential (primal) being to
spaced (supreme) being.
325. To descend, along the volume-mass axis of
'falling water' from the outer unconscious essence of electrons to the inner
unconscious essence of electrinos, as from anti-feminine to pro-feminine,
volumetric (primal) giving to massed (supreme) giving.
326. To ascend, along the mass-volume axis of
'rising vegetation', from the outer conscious essence of neutrons to the inner
conscious essence of neutrinos, as from anti-masculine to pro-masculine,
massive (primal) taking to voluminous (supreme) taking.
327. Since that which is metachemically and/or
chemically objective is unconscious (in one degree or another), it is also
unnatural, which is to say, incapable of consciousness.
328. Since that which is physically and/or
metaphysically subjective is conscious (in one degree or another) it is also
natural, which is to say, capable of consciousness.
329. Hence to contrast the unnaturalness of the
metachemical and chemical elements/elementinos with the naturalness of the
physical and metaphysical elements/elementinos.
330. Whereas the photon is
super-unconscious/super-unnatural, the photino is
sub-unconscious/sub-unnatural, which is to say, subfeminine as opposed to
superfeminine.
331. Whereas the proton is subconscious/subnatural,
the protino is superconscious/supernatural, which is to say, supermasculine as
opposed to submasculine.
332. Whereas the electron is sensually
unconscious/unnatural, the electrino is sensibly unconscious/unnatural, which
is to say, pro-feminine as opposed to anti-feminine.
333. Whereas the neutron is sensually
conscious/natural, the neutrino is sensibly conscious/natural, which is to say,
pro-masculine as opposed to anti-masculine.
334. The superfeminine is super-unnatural because it
is super-unconscious, whereas the subfeminine is sub-unnatural because it is
sub-unconscious.
335. The submasculine is subnatural because it is
subconscious, whereas the supermasculine is supernatural because it is
superconscious.
336. The anti-feminine is sensually unnatural
because it is sensually unconscious, whereas the pro-feminine is sensibly
unnatural because it is sensibly unconscious.
337. The anti-masculine is sensually natural because
it is sensually conscious, whereas the pro-masculine is sensibly natural
because it is sensibly conscious.
338. To fall, through conversion, from
superfeminine/subfeminine to anti-feminine/pro-feminine, but to rise, through
conversion, from anti-masculine/pro-masculine to submasculine/super-masculine.
339. To fall, through conversion, from
super-unnatural/sub-unnatural to outer unnatural/inner unnatural, but to rise,
through conversion, from outer natural/inner natural to
subnatural/supernatural.
340. To fall, through conversion, from super-unconscious/sub-unconscious
to outer unconscious/inner unconscious, but to rise, through conversion, from
outer conscious/inner conscious to subconscious/superconscious.
341. To be metachemically delivered from
super-unconscious/super-unnatural to sub-unconscious/sub-unnatural, thereby
passing from eyes to heart in 'falling fire'.
342. To be metaphysically delivered from
subconscious/subnatural to superconscious/supernatural, thereby passing from
ears to lungs in 'rising air'.
343. To be chemically delivered from outer to inner
unconscious/unnatural, thereby passing from tongue to womb in 'falling water'.
344. To be physically delivered from outer to inner
conscious/natural, thereby passing from phallus to brain in 'rising
vegetation'.
345. Theology is rooted in the metachemical
materialism of 'falling fire', and is accordingly of the Devil (whether in
superfeminine super-unconsciousness or subfeminine sub-unconsciousness).
346. Theosophy is centred in the metaphysical
idealism of 'rising air', and is accordingly of God (whether in submasculine
subconsciousness or supermasculine superconsciousness).
347. Sexology is rooted in the chemical realism of
'falling water', and is accordingly of woman (whether in anti-feminine outer unconsciousness
or pro-feminine inner unconsciousness).
348. Philosophy is centred in the physical
naturalism of 'rising vegetation', and is accordingly of man (whether in
anti-masculine outer consciousness or pro-masculine inner consciousness).
349. Man needs to be liberated from both theology
and sexology, in order that the theosophy of the superman may come to pass,
thus lifting nature towards supernature, wherein cultural idealism has its
divine throne.
350. To contrast the diabolical barbarism of materialism
with the divine culture of idealism, as one would contrast fire with air.
351. To contrast the feminine chemistry of realism
with the masculine nature of naturalism, as one would contrast water with
vegetation.
352. Civilization stems from barbarism no less than
water from fire, but it also falls back on barbarism, like woman upon the
Devil.
353. Culture stems from nature, as air from
vegetation, but nature also aspires towards culture, like man towards God.
354. The Son can convert to, and achieve union with,
the Holy Spirit ... but the Mother cannot, because of woman.
355. Women can only fall back upon the Devil, which
is to say, the theological Creator, or 'Father', and thus revert to barbarism
(from civilization).
356. Really, the theological axis of 'falling fire'
is from superfeminine to subfeminine, and thus 'the Creator' is no 'Father' but
a kind of supermother and/or submother whose status is barbarous, which is to
say, diabolical.
357. The concept of the ascension of the Virgin into
Heaven is profoundly subversive of both Heaven and the path of ascension (from
masculine to Divine, or nature to culture) itself.
358. The Virgin, being feminine, could only 'ascend'
or, more correctly, descend ... backwards, from woman to the Devil, which is to
say, from the world to Hell, the womb to the heart.
359. The Son, being masculine, could only ascend
forwards, from man to God, which is to say, from purgatory to Heaven, the brain
to the lungs.
360. I prefer the option of deliverance (of outer God)
from ears to lungs, since it is easier to progress, in divinity, from
sensuality to sensibility than to ascend, through conversion, two planes,
abandoning the purgatorial brain for the heavenly lungs.
361. The person who is sensually divine can be delivered
to sensible divinity, passing from primal to supreme being. He, on the other hand, who is sensibly
purgatorial (in Christ) cannot be delivered to sensible divinity, but must
abandon his masculinity, achieving, through conversion, an approximation to
such divinity.
362. The Holy Spirit is not the Holy Spirit of
Heaven. On the contrary, it is a
Christian shortfall from the possibility of true divinity in the heavenly
Beyond.
363. The Holy Spirit is akin to the best philosophy,
whereas the Holy Spirit of Heaven appertains to theosophical praxis in the airy
Beyond.
364. Besides philosophy, purgatorial cerebration
affords us, through Protestant naturalism, the literary alternatives of fiction
and poetry, the former effectively closer to the Son, the latter to the Father.
365. The only mode of literature which is not
naturalist (whether in Protestant or Catholic terms) is drama, which
corresponds, in its basics, to the outer realism of the anti-feminine.
366. Hence drama is the only literature of sensuality
(as opposed to sensibility), a literature rooted in the tongue ... of outer
realism.
367. It is for this reason that drama is basically
evil/vicious, unlike poetry, fiction, and philosophy, which have virtuous/good
associations by dint of their naturalist standing in relation to the brain.
368. The brain is of course the context in which the
three manifestations of literary naturalism, loosely corresponding to the
Trinity, have their respective homes.
369. Although some literature is religious, literature
can also be economic, political, or scientific, with progressively less
correspondence to the Trinity in consequence.
370. Religious philosophy, fiction, and poetry will
more nearly correspond to the Trinity, and can therefore be regarded as nonconformist.
371. Whereas poetry is a literature of reading and
fiction a literature of writing, philosophy is a literature of thinking.
372. These trinitarian subdivisions of cerebral
naturalism correspond to the emotional brain, the intellectual brain, and the
spiritual brain, or, in religious terms, to the Father, the Son, and the Holy
Ghost.
373. Poetry is a literature to be read aloud in due
emotional fashion, whereas fiction is a literature to be read aloud in regard
to dialogue but mentally in regard to description, and philosophy a literature
to be read mentally, in due spiritual fashion.
374. It would be as illogical to read poetry
mentally ... as to read philosophy aloud.
Neither would it be logical to read fiction either aloud or mentally, as
though it were poetry or philosophy.
375. Fiction should be less emotional than poetry
and less spiritual than philosophy, since its correspondence is to the
intellectual brain and thus, in a certain sense, to the 'Second Person' of the
Trinity.
376. Christ Himself taught in parables, or stories,
which he made up in due fictional vein.
Certainly He was neither a poet nor a philosopher. Nor, for that matter, was He strictly a writer,
since basically illiterate.
377. The philosopher will be 'beyond the pale' of
that society which takes the poet seriously, since the Father tends to exclude
the Holy Spirit, and vice versa.
378. Protestant societies tend from the novelist to
the poet, as from the Son to the Father, whereas Catholic societies should tend
from the short-story writer to the philosopher, as from the Christ Child to the
Holy Ghost.
379. The short-story writer is a sort of mini-writer
whose correspondence to the Christ Child, the Catholic Son, should allow for
the development of philosophy, both in fictional terms and beyond it ... in the
philosopher-proper.
380. Short stories, or short prose (as I prefer to
think of my own overly philosophical efforts in the genre), permit of more
subjectivity than novels, and are accordingly the most suitable literary form
for intimating of divine possibilities in the philosophical Beyond.
381. Yet such a 'Beyond', loosely corresponding to
the 'Third Person' of the Trinity, is still short of the spiritual brain
conceived as a thoughtless essence, and this thoughtless essence of mental
awareness is still short of the spirit per se, the cynosure of which is to be
found in the universal self, or lungs.
382. This universal self, the self open to the
universal medium (of the air) transcends the Holy Spirit in and through the
Holy Spirit of Heaven, the lung-centred context which is beyond the purgatorial
Holy Spirit (of the brain).
383. The Holy Spirit of Heaven is commensurate with
God per se, and thus with the true transcendentalism which operates, through
meditation, on the plane of theosophical praxis, wherein knower and known, the
universal self and the universal medium, become as one.
384. One must leave the brain behind, with its
trinitarian associations, in order to achieve oneness between the universal
self, or lungs, and the universal medium, or air.
385. The ears are a better pointer to supreme being
than ever the brain could be, for the ears are germane to primal being and thus
the necessary idealistic precondition of supreme being.
386. Really, the brain can all too easily become an
end-in-itself, either with regard to the pseudo-fundamentalism of the Father,
or emotional aspect thereof, or with regard to the pseudo-transcendentalism of
the Holy Ghost, or spiritual aspect thereof, the Son functioning as a pointer,
depending on His perceived denominational status, in either direction.
387. Hence rather than being a stepping-stone to the
lungs, the brain too easily becomes an obstacle to true spirituality, confining
its devotees to the purgatorial heaven of the Holy Spirit (in Catholicism) or
to the purgatorial 'hell' of the Father (in Protestantism).
388. Neither Catholics nor Protestants are directly
destined for transcendentalist or fundamentalist salvations, since Christianity
'fights shy' of both genuine Heaven and genuine Hell, the lungs and the heart,
in the interests of its own purgatorial integrity in the brain.
389. To achieve either a genuine Heaven or a genuine
Hell, one would have to abandon Christianity, effectively converting from the
brain to the lungs and/or heart, as the case may be.
390. Since materialism is premised upon elemental
particles, the most basic subatomic structure, it should be logically possible
to distinguish between four different kinds of materialism, viz. the
metachemical, the metaphysical, the chemical, and the physical.
391. Metachemical materialism, rooted in elemental
photon/photino particles, is the per se manifestation of
materialism, and contrasts with the metaphysical materialism of elemental
proton/ protino particles.
392. Chemical materialism, rooted in elemental
electron/electrino particles, contrasts with the physical materialism of
elemental neutron/neutrino particles.
393. Since idealism is premised upon elemental wavicles,
the most advanced subatomic structure, it should be logically possible to
distinguish between four different kinds of idealism, viz. the metaphysical,
the metachemical, the physical, and the chemical.
394. Metaphysical idealism, centred in elemental
proton/protino wavicles, is the per se manifestation of
idealism, and contrasts with the metachemical idealism of photon/photino
wavicles.
395. Physical idealism, centred in elemental
neutron/neutrino wavicles, contrasts with the chemical idealism of elemental
electron/electrino wavicles.
396. Since realism is premised upon molecular
particles, the less (relative to least) basic subatomic structure, it should be
possible to distinguish between four kinds of realism, viz. chemical, physical,
metachemical, and metaphysical.
397. Chemical realism, rooted in molecular
electron/electrino particles, is the per se manifestation of realism,
and contrasts with the physical realism of molecular neutron/neutrino
particles.
398. Metachemical realism, rooted in molecular
photon/photino particles, contrasts with the metaphysical realism of molecular
proton/protino particles.
399. Since naturalism is premised upon molecular
wavicles, the more (relative to most) advanced subatomic structure, it should
be logically possible to distinguish between four kinds of naturalism, viz.
physical, chemical, metaphysical, and metachemical.
400. Physical naturalism, centred in molecular
neutron/neutrino wavicles, is the per se manifestation of
naturalism, and contrasts with the chemical naturalism of molecular
electron/electrino wavicles.
401. Metaphysical naturalism, centred in molecular
proton/protino wavicles, contrasts with the metachemical naturalism of
molecular photon/photino wavicles.
402. Since science is materialist, we should
distinguish the metachemical materialism of cosmology from the metaphysical
materialism of ontology, further distinguishing each of these from the chemical
materialism of chemistry and the physical materialism of physics.
403. Since religion is idealist, we should
distinguish the metaphysical idealism of transcendentalism from the
metachemical idealism of fundamentalism, further distinguishing each of these
from the physical idealism of nonconformism and the chemical idealism of
humanism.
404. Since politics is realist, we should
distinguish the chemical realism of parliamentarianism from the physical
realism of republicanism, further distinguishing each of these from the
metachemical realism of authoritarianism and the metaphysical realism of
totalitarianism.
405. Since economics is naturalist, we should
distinguish the physical naturalism of capitalism from the chemical naturalism
of socialism, further distinguishing each of these from the metaphysical
naturalism of corporatism and the metachemical naturalism of feudalism.
406. Science is always associated, in its subatomic
basis, with elemental particles, whereas religion can only be subatomically
associated with elemental wavicles.
407. Politics is always associated, in its subatomic
basis, with molecular particles, whereas economics can only be subatomically
associated with molecular wavicles.
408. From the most genuinely materialist science of
cosmology to the least genuinely materialist science of ontology via the more
(relative to most) genuinely materialist science of chemistry and the less
(relative to least) genuinely materialist science of physics.
409. From the most genuinely idealist religion of
transcendentalism to the least genuinely idealist religion of fundamentalism
via the more (relative to most) genuinely idealist religion of nonconformism
and the less (relative to least) genuinely idealist religion of humanism.
410. From the most genuinely realist politics of
parliamentarianism to the least genuinely realist politics of republicanism via
the more (relative to most) genuinely realist politics of authoritarianism and
the less (relative to least) genuinely realist politics of totalitarianism.
411. From the most genuinely naturalist economics of
capitalism to the least genuinely naturalist economics of socialism via the
more (relative to most) genuinely naturalist economics of corporatism and the
less (relative to least) genuinely naturalist economics of feudalism.
412. To metachemically descend, along the space-time
continuum of 'falling fire', from the materialism of cosmology to the idealism
of fundamentalism via the realism of authoritarianism and the naturalism of
feudalism.
413. To metaphysically ascend, along the time-space
continuum of 'rising air', from the materialism of ontology to the idealism of
transcendentalism via the realism of totalitarianism and the naturalism of
corporatism.
414. To chemically descend, along the volume-mass continuum
of 'falling water', from the materialism of chemistry to the idealism of
humanism via the realism of parliamentarianism and the naturalism of socialism.
415. To physically ascend, along the mass-volume
continuum of 'rising vegetation', from the materialism of physics to the
idealism of nonconformism via the realism of republicanism and the naturalism
of capitalism.
416. To metachemically descend, in spatial space,
from the materialism of elemental photon particles to the idealism of elemental
photon wavicles via the realism of molecular photon particles and the
naturalism of molecular photon wavicles.
417. To metachemically descend, in repetitive time,
from the materialism of elemental photino particles to the idealism of
elemental photino wavicles via the realism of molecular photino particles and
the naturalism of molecular photino wavicles.
418. To metaphysically ascend, in sequential time,
from the materialism of elemental proton particles to the idealism of elemental
proton wavicles via the realism of molecular proton particles and the
naturalism of molecular proton wavicles.
419. To metaphysically ascend, in spaced space, from
the materialism of elemental protino particles to the idealism of elemental
protino wavicles via the realism of molecular protino particles and the
naturalism of molecular protino wavicles.
420. To chemically descend, in volumetric volume,
from the materialism of elemental electron particles to the idealism of
elemental electron wavicles via the realism of molecular electron particles and
the naturalism of molecular electron wavicles.
421. To chemically descend, in massed mass, from the
materialism of elemental electrino particles to the idealism of elemental
electrino wavicles via the realism of molecular electrino particles and the
naturalism of molecular electrino wavicles.
422. To physically ascend, in massive mass, from the
materialism of elemental neutron particles to the idealism of elemental neutron
wavicles via the realism of molecular neutron particles and the naturalism of
molecular neutron wavicles.
423. To physically ascend, in voluminous volume,
from the materialism of elemental neutrino particles to the idealism of
elemental neutrino wavicles via the realism of molecular neutrino particles and
the naturalism of molecular neutrino wavicles.
424. Just as the space-time continuum of 'falling
fire' is from photon sensuality to photino sensibility, as from eyes to heart,
so the time-space continuum of 'rising air' is from proton sensuality to
protino sensibility, as from ears to lungs.
425. Just as the volume-mass continuum of 'falling
water' is from electron sensuality to electrino sensibility, as from tongue to
womb, so the mass-volume continuum of 'rising vegetation' is from neutron
sensuality to neutrino sensibility, as from phallus to brain.
426. One could distinguish the sensual part of the
space-time continuum from its sensible part on the basis of an
autocratic/aristocratic divide.
427. One could distinguish the sensual part of the
time-space continuum from its sensible part on the basis of a
theocratic/meritocratic divide.
428. One could distinguish the sensual part of the
volume-mass continuum from its sensible part on the basis of a
democratic/bureaucratic divide.
429. One could distinguish the sensual part of the
mass-volume continuum from its sensible part on the basis of a
technocratic/plutocratic divide.
430. To contrast the spatial space of autocracy with
the repetitive time of aristocracy, as one would contrast photons with photinos
in the barbarism of 'falling fire'.
431. To contrast the sequential time of theocracy
with the spaced space of meritocracy, as one would contrast protons with
protinos in the culture of 'rising air'.
432. To contrast the volumetric volume of democracy
with the massed mass of bureaucracy, as one would contrast electrons with
electrinos in the civilization of 'falling water'.
433. To contrast the massive mass of technocracy
with the voluminous volume of plutocracy, as one would contrast neutrons with
neutrinos in the nature of 'rising vegetation'.
434. One could say that whereas autocracy embraces
'falling fire' through the eyes, aristocracy embraces it through the heart.
435. One could say that whereas theocracy embraces
'rising air' through the ears, meritocracy embraces it through the lungs.
436. One could say that whereas democracy embraces
'falling water' through the tongue, bureaucracy embraces it through the womb.
437. One could say that whereas technocracy embraces
'rising vegetation' through the phallus, plutocracy embraces it through the
brain.
438. To descend, along the space-time continuum,
from the diabolical sensuality of autocracy to the diabolical sensibility of
aristocracy.
439. To ascend, along the time-space continuum, from
the divine sensuality of theocracy to the divine sensibility of meritocracy.
440. To descend, along the volume-mass continuum,
from the feminine sensuality of democracy to the feminine sensibility of
bureaucracy.
441. To ascend, along the mass-volume continuum,
from the masculine sensuality of technocracy to the masculine sensibility of
plutocracy.
442. To distinguish the ruling-class nature, in
photons/photinos, of autocracy/aristocracy from the leading-class nature, in
protons/protinos, of theocracy/meritocracy.
443. To distinguish the governing-class nature, in
electrons/electrinos, of democracy/bureaucracy from the representing-class
nature, in neutrons/neutrinos, of technocracy/plutocracy.
444. The ruling-class nature of 'falling fire'
contrasts with the leading-class nature of 'rising air', as the Devil with God,
or Hell with Heaven.
445. The governing-class nature of 'falling water'
contrasts with the representing-class nature of 'rising vegetation', as woman with
man, or the world with purgatory.
446. To distinguish the rule of barbarism along the
space-time continuum from the leadership of culture along the time-space
continuum, as one would distinguish fire from air, first from last.
447. To distinguish the governance of civilization
along the volume-mass continuum from the representation of nature along the
mass-volume continuum, as one would distinguish water from vegetation, second
from third.
448. In relation to time and space, on whichever
axis, both the ruling and leading classes are upper.
449. In relation to volume and mass, on whichever
axis, both the governing and representing classes are lower.
450. Strictly speaking, upper class equals upper
case, whereas lower class equals lower case, though in the interests of
stylistic accessibility I will persist with a more conventional usage
throughout the remainder of this text.
451. A society ruled by the ruling class will tend
to exclude the leading class, whereas a society lead by the leading class will
tend to exclude the ruling class.
452. Man and woman can live with either the Devil or
God, but the Devil and God cannot, as a rule, live with each other.
453. The triadic Beyond would be a society in which
there was a place, on separate tiers of sensible deliverance, for bureaucrats,
plutocrats, and meritocrats, but no place for aristocrats.
454. Put differently, this means that whereas there
would be a place for two kinds of sensible lower class, there could only be
room for one kind of sensible upper class - namely, the meritocracy.
455. I do not envisage the triadic Beyond as a
context of classlessness, since classlessness is a term which now strikes me as
having an anarchic connotation, unworthy of structured societies.
456. I distinguish between a bureaucratic lower
class of the 'new earth', a plutocratic lower class of the 'new purgatory', and
a meritocratic upper class of the 'new heaven'.
457. To envisage a governing class brought low, a
representative class raised up, and a leading class raised upon the latter's
shoulders, as woman, man, and superman achieve their respective standings in
the New Order of the triadic Beyond.
458. Is this not commensurate with a left brought
low, a right raised up, and an extreme right raised upon the latter's shoulders
... as mass, volume, and space go forward into Eternity on the most sensible
terms, and at the expense, needless to say, of time?
459. One thing it is not commensurate with is
fascism, or the extreme right-wing bias of 'rising air' alone.
460. Nor, of course, is it commensurate with
feudalism, or the extreme left-wing bias of 'falling fire' alone.
461. Rather, it is commensurate with Social
Transcendentalism, or the simultaneous existence, within a triadic framework,
of humanist left-wing, nonconformist right-wing, and transcendentalist extreme
right-wing idealistic alternatives.
462. This contrasts with the sort of British
pluralism which allows for the simultaneous existence of extreme left-wing,
left-wing, and right-wing alternatives, in whatever context, but effectively
excludes the Extreme Right, especially in religion.
463. Such a system constrains woman and man to the
Devil, and thus precludes their alliance, in an alternative framework, with
God, in what I am wont to regard as 'Kingdom Come', the Social
Transcendentalist 'Kingdom' (Centre) of
the Triadic Beyond.
464. It is for the People to decide whether or not
they want to realign themselves, as men and women, with God, or remain enslaved
to the Devil.
465. Such a decision can only be made
democratically, in accordance with the will of the self-appointed champion and
prophet of the Social Transcendentalist Beyond, who regards himself as
effectively corresponding to a Second Coming/True World Messiah.
466. From the metachemical devility of fiery doing
to the metaphysical divinity of airy being via the chemical femininity of
watery giving and the physical masculinity of vegetative taking.
467. From the diabolic doing of metachemistry to the
divine being of metaphysics via the feminine giving of chemistry and the
masculine taking of physics.
468. From the metachemistry of art to the
metaphysics of music via the chemistry of dance and the physics of sculpture.
469. To contrast the metachemical fieriness of art
with the metaphysical airiness of music, further contrasting each of these with
the chemical fluidity of dance and the physical solidity of sculpture.
470. To distinguish, within a
metachemical/metaphysical antithesis, the noumenal objectivity of dresses
(cassocks, gowns, etc.) from the noumenal subjectivity of boilersuits and/or
zippersuits.
471. To distinguish, within a chemical/physical
antithesis, the phenomenal objectivity of skirts from the phenomenal
subjectivity of trousers (denims, cords, etc.).
472. To fall from dresses to skirts within the
metachemical/chemical axes of 'falling fire/water', but to rise from trousers
to zippersuits within the physical/metaphysical axes of 'rising
vegetation/air'.
473. To devolve, within the space-time continuum of
metachemistry, from flounced dresses to tapered dresses, as from divergence to
convergence in noumenal objectivity.
474. To evolve, within the time-space continuum of
metaphysics, from boilersuits to zippersuits, as from divergence to convergence
in noumenal subjectivity.
475. To devolve, within the volume-mass continuum of
chemistry, from flounced skirts to tapered skirts, as from divergence to
convergence in phenomenal objectivity.
476. To evolve, within the mass-volume continuum of
physics, from flared trousers to tapered trousers, as from divergence to
convergence in phenomenal subjectivity.
477. In all the four main sartorial contexts named
above, the passage from divergence to convergence is akin to a deliverance from
sensuality to sensibility, vice to virtue, sin to grace.
478. To be delivered from the metachemical
sensuality of that which is objectively divergent in spatial space to the
metachemical sensibility of that which is objectively convergent in repetitive
time, as from the eyes to the heart.
479. To be delivered from the metaphysical
sensuality of that which is subjectively divergent in sequential time to the
metaphysical sensibility of that which is subjectively convergent in spaced
space, as from the ears to the lungs.
480. To be delivered from the chemical sensuality of
that which is objectively divergent in volumetric volume to the chemical
sensibility of that which is objectively convergent in massed mass, as from the
tongue to the womb.
481. To be delivered from the physical sensuality of
that which is subjectively divergent in massive mass to the physical
sensibility of that which is subjectively convergent in voluminous volume, as
from the phallus to the brain.
482. To descend, in sensuality, from the barbarity
of objective divergence through metachemistry to the civility of objective
divergence through chemistry, as from super-unnature to outer unnature, but to
descend, in sensibility, from the barbarity of objective convergence through
metachemistry to the civility of objective convergence through chemistry, as
from sub-unnature to inner unnature.
483. To ascend, in sensuality, from the nature
(mundaneness) of subjective divergence through physics to the culture of subjective
divergence through metaphysics, as from outer nature to subnature, but to
ascend, in sensibility, from the nature of subjective convergence through
physics to the culture of subjective convergence through metaphysics, as from
inner nature to supernature.
484. Barbarity can lead to civility, as the Devil to
woman, but both alike are objective, and therefore opposed to the subjectivity
of nature and culture.
485. Nature can lead to culture, as man to God, but
both alike are subjective, and therefore beyond the objectivity of barbarism
and civilization.
486. Barbarism is against culture, as the Devil
against God, while civilization is against nature, as woman against man.
487. Man is more pro-God, whether in sensuality or
sensibility, than against woman, while God is more pro-Himself, whether in
sensuality or sensibility, than against the Devil.
488. Only that which is primarily objective, like
fire and water, can be against anything, the former against air, the latter
against vegetation.
489. Vegetation is masculine whether it strives, in
sensuality, towards the sun or, in sensibility, towards the air.
490. In the first instance, we have outer nature
striving towards subnature; while, in the second instance, we have inner nature
striving towards supernature.
491. Water is feminine whether it falls, in
sensuality, towards the sea or, in sensibility, towards the earth.
492. In the first instance, we have outer unnature
paradoxically falling towards super-unnature (reflected stars); while, in the
second instance, we have inner unnature paradoxically falling towards
sub-unnature (planetary core).
493. To equate the space-time axis of 'falling fire'
with the Behind, whether in sensuality (space) or in sensibility (time).
494. To equate the time-space axis of 'rising air'
with the Beyond, whether in sensuality (time) or in sensibility (space).
495. Hence space-time is behind volume-mass, as fire
is behind water, whereas time-space is beyond mass-volume, as air is beyond
vegetation.
496. Both volume-mass and mass-volume are akin to
limbos in between the hell of space-time and the heaven of time-space.
497. Volume-mass is a feminine limbo and mass-volume
a masculine limbo, the former appertaining to the world of 'falling water' and
the latter appertaining to the purgatory of 'rising vegetation'.
498. Really, one might be forgiven for reversing the
above parallels, so that the volume-mass continuum of 'falling water' is
identified with Purgatory and the mass-volume continuum of 'rising vegetation'
with the World; though this would not be consistent with my habitual
identification of purgatory with man and of the world with woman.
499. Nevertheless, a rational consideration of the
matter would suggest that water was more purgatorial than worldly, and
vegetation, by contrast, more worldly than purgatorial.
500. In which case, one would be inclined to
identify the feminine with Purgatory and the masculine with the World, the
former appertaining to the 'falling water' of volume-mass chemistry and the
latter to the 'rising vegetation' of mass-volume physics.
501. Both Purgatory and the World would, however, be
contexts of limbo in between Hell and Heaven, the former appertaining to the
'falling fire' of space-time metachemistry, and the latter appertaining to the
'rising air' of time-space metaphysics.
502. If Purgatory is feminine, then it would be
closer to Hell than to Heaven, bearing in mind the objective connection between
water and fire.
503. If the World is masculine, then it would be closer
to Heaven than to Hell, bearing in mind the subjective connection between
vegetation and air.
504. Purgatory is the limbo that, being feminine,
borders on Hell, whereas the World is the limbo that, being masculine, borders
on Heaven.
505. There is a sense in which the molecular
contexts of realism and naturalism correspond to alternative kinds of limbo in
between the elemental contexts of materialism and idealism.
506. This would be in relation to any given axis,
whether in sensuality or in sensibility, rather than with regard to dissimilar
axes, continuums, or whatever.
507. In such fashion, it could be maintained that
politics and economics are as alternative kinds of limbo in between science and
religion, the former effectively hellish and the latter heavenly.
508. Certainly science corresponds to the objective
first thing and religion to the subjective last thing, with an elemental
particle/wavicle distinction between the two extremes on whatever plane.
509. To distinguish the photon metachemistry of
primal doing from the photino metachemistry of supreme doing, as one descends
through the elemental/molecular subdivisions of spatial space to the
elemental/molecular subdivisions of repetitive time on the basis of barbarous
(hellish) manifestations of materialism, realism, naturalism, and idealism.
510. To distinguish the proton metaphysics of primal
being from the protino metaphysics of supreme being, as one ascends through the
elemental/molecular subdivisions of sequential time to the elemental/molecular
subdivisions of spaced space on the basis of cultural (heavenly) manifestations
of materialism, realism, naturalism, and idealism.
511. To distinguish the electron chemistry of primal
giving from the electrino chemistry of supreme giving, as one descends through
the elemental/molecular subdivisions of volumetric volume to the
elemental/molecular subdivisions of massed mass on the basis of civilized
(purgatorial) manifestations of materialism, realism, naturalism, and idealism.
512. To distinguish the neutron physics of primal
taking from the neutrino physics of supreme taking, as one ascends through the
elemental/molecular subdivisions of massive mass to the elemental/molecular
subdivisions of voluminous volume on the basis of natural (worldly)
manifestations of materialism, realism, naturalism, and idealism.
513. To devolve, within the superfemininity of
sensual metachemistry, from the materialism of elemental photon particles to
the idealism of elemental photon wavicles via the realism of molecular photon
particles and the naturalism of molecular photon wavicles, as from alpha-most
to alpha-least via alpha-more (relative to most) and alpha-less (relative to
least) manifestations of spatial space.
514. To devolve, within the subfemininity of
sensible metachemistry, from the materialism of elemental photino particles to
the idealism of elemental photino wavicles via the realism of molecular photino
particles and the naturalism of molecular photino wavicles, as from omega-least
to omega-most via omega-less (relative to least) and omega-more (relative to
most) manifestations of repetitive time.
515. To evolve, within the submasculinity of sensual
metaphysics, from the materialism of elemental proton particles to the idealism
of elemental proton wavicles via the realism of molecular proton particles and
the naturalism of molecular proton wavicles, as from alpha-most to alpha-least
via alpha-more (relative to most) and alpha-less (relative to least)
manifestations of sequential time.
516. To evolve, within the supermasculinity of
sensible metaphysics, from the materialism of elemental protino particles to
the idealism of elemental protino wavicles via the realism of molecular protino
particles and the naturalism of molecular protino wavicles, as from omega-least
to omega-most via omega-less (relative to least) and omega-more (relative to
most) manifestations of spaced space.
517. To devolve, within the anti-femininity of
sensual chemistry, from the materialism of elemental electron particles to the
idealism of elemental electron wavicles via the realism of molecular electron
particles and the naturalism of molecular electron wavicles, as from alpha-most
to alpha-least via alpha-more (relative to most) and alpha-less (relative to
least) manifestations of volumetric volume.
518. To devolve, within the pro-femininity of
sensible chemistry, from the materialism of elemental electrino particles to
the idealism of elemental electrino wavicles via the realism of molecular
electrino particles and the naturalism of molecular electrino wavicles, as from
omega-least to omega-most via omega-less (relative to least) and omega-more
(relative to most) manifestations of massed mass.
519. To evolve, within the anti-masculinity of
sensual physics, from the materialism of elemental neutron particles to the
idealism of elemental neutron wavicles via the realism of molecular neutron
particles and the naturalism of
molecular neutron wavicles, as from alpha-most to alpha-least via alpha-more
(relative to most) and alpha-less (relative to least) manifestations of massive
mass.
520. To evolve, within the pro-masculinity of
sensible physics, from the materialism of elemental neutrino particles to the
idealism of elemental neutrino wavicles via the realism of molecular neutrino
particles and the naturalism of molecular neutrino wavicles, as from
omega-least to omega-most via omega-less (relative to least) and omega-more
(relative to most) manifestations of
voluminous volume.
521. To contrast the alpha of sensuality with the
omega of sensibility, as one would contrast evil with good, or virtue with
vice, or sin with grace, or freedom with devotion.
522. To fall from the eyes to the heart on the
space-time continuum of metachemical barbarity, but to rise from the ears to
the lungs on the time-space continuum of metaphysical culture.
523. To fall from the tongue to the womb on the
volume-mass continuum of chemical civility, but to rise from the phallus to the
brain on the mass-volume continuum of physical nature.
524. To contrast the spatial space of the eyes with
the repetitive time of the heart, but the sequential time of the ears with the
spaced space of the lungs.
525. To contrast the volumetric volume of the tongue
with the massed mass of the womb, but the massive mass of the phallus with the
voluminous volume of the brain.
526. To fall in the objectivity of unconsciousness,
but to rise in the subjectivity of consciousness, whether with regard to the
noumenal or phenomenal manifestations thereof.
527. The objectivity of unconsciousness, or of the
unconscious in one or another of its manifestations, makes for a selfless
disposition, as in the cases of the diabolic and the feminine.
528. The subjectivity of consciousness, or of the
conscious in one or another of its manifestations, makes for a selfish
disposition, as in the cases of the masculine and the divine.
529. The selflessness, through unconscious
objectivity, of fire and water contrasts with the selfishness, through
conscious subjectivity, of vegetation and air.
530. To fall, in the space-time continuum of
metachemistry, from the sensual selflessness of the eyes to the sensible
selflessness of the heart, as from superfeminine to subfeminine.
531. To rise, in the time-space continuum of
metaphysics, from the sensual selfishness of the ears to the sensible
selfishness of the lungs, as from submasculine to supermasculine.
532. To fall, in the volume-mass continuum of
chemistry, from the sensual selflessness of the tongue to the sensible selflessness
of the womb, as from anti-feminine to pro-feminine.
533. To rise, in the mass-volume continuum of
physics, from the sensual selfishness of the phallus to the sensible
selfishness of the brain, as from anti-masculine to pro-masculine.
534. It is not that the selfless is bad or the
selfish good; on the contrary, both attributes appertain to either sensuality
or sensibility.
535. The selfless is either of Hell or purgatory,
the Devil or woman, whereas the selfish is either of the world or Heaven, man
or God.
536. The selfishness of God (the Holy Spirit of
Heaven) is alone commensurate with supreme being, for it is the superconscious
subjectivity of unity between the universal self, or lungs, and the universal
medium, or air.
537. The superman is alone divinely selfish, and
thus the most subjective of beings.
538. The superman's subjectivity derives from the
superconsciousness which is established through unity of his universal self
with the universal medium.
539. Ultimately, our spiritual consciousness derives
from the air we breathe, since that alone is superconscious.
540. The brain is only intellectually conscious.
541. Thought is the 'spirit' (mind) of the brain,
and contrasts with both the emotional consciousness (soul) of the blood and the
spiritual consciousness (spirit) of the air.
542. Since both blood and air pass through the
brain, the latter is also subject to emotional and spiritual manifestations of
consciousness.
543. Such emotional and spiritual manifestations of
consciousness are akin to the Father and the Holy Spirit either side of the
Son, Who is of course commensurate with intellectual consciousness, or mind.
544. It is because the brain is host to two marginal
types of consciousness as well as to its own capacity for intellect ... that it
is the one of which the three deities, or manifestations of consciousness, are
pertinent.
545. Dreams are what happen when the intellectual
cynosure of the brain withdraws from the scene, leaving the two extreme
protagonists to 'fight it out' in a tussle between soul and spirit, the former
animated, in seemingly anarchic or haphazard fashion, by the latter.
546. Thus it could be said that, with the withdrawal
of the Son from consciousness with sleep, the Holy Spirit animates the Father,
thereby giving rise to dreams, the psychic fieriness fanned by the spirit.
547. Thus dreams are no more strictly of the brain
than emotions or awareness. On the
contrary, the brain becomes, with sleep, the arena in which the soul and the spirit
enter into immortal struggle.
548. The cynosure of the soul is not the brain but
the heart, from which organ blood is pumped around the body (including the
brain).
549. Likewise, the cynosure of the spirit is not the
brain but the lungs, through which organ air enters the body (including the
brain).
550. The heart and the lungs are akin, in
sensibility, to the Devil and God, whereas the blood and the air are akin, in
sensibility, to Hell and Heaven.
551. The brain is akin to the man (Christ) of
sensibility, whereas thought is akin to the world in sensibility.
552. The womb is akin to the woman (Mother) of
sensibility, whereas children are akin to purgatory in sensibility.
553. Children are only purgatorial so long as they
are in the womb, where they are enveloped by fluid.
554. Outside the womb, children regress towards
Hell, which is to say, the space-time continuum of 'falling fire', wherein the
eyes and the heart are the principal organs, the former in relation to optical
curiosity vis-à-vis the world generally, the latter in relation to familial
love.
555. The space-time continuum is the principal axis
of childhood, one to which women are drawn, as to their metachemical source in
the Devil.
556. Men are much less suited to looking after
children than women, given their mass-volume disposition, in the world, towards
'rising vegetation'.
557. The attraction of Hell over purgatory, or of
the Devil over woman, will always be stronger than the contrasting attraction
of the world and/or man, given the objective correlations which exist between
the metachemical and the chemical, viz. fire and water.
558. I have spoken of the barbarism of
metachemistry, or of metachemical barbarity, but one could just as logically
gravitate from the general to the particular and speak of barbarous
metachemistry in connection with the materialism of elemental photon/photino
particles.
559. Thus to distinguish the barbarous metachemistry
of elemental photon/photino particles from civilized, natural, and cultural
manifestations of metachemistry in connection with realist, naturalist, and
idealist subdivisions of space-time.
560. Likewise, to distinguish the barbarous
metaphysics of elemental proton/protino particles from civilized, natural, and
cultural manifestations of metaphysics in connection with realist, naturalist,
and idealist subdivisions of time-space.
561. Similarly, to distinguish the barbarous
chemistry of elemental electron/electrino particles from civilized, natural,
and cultural manifestations of chemistry in connection with realist,
naturalist, and idealist subdivisions of volume-mass.
562. Finally, to distinguish the barbarous physics
of elemental neutron/neutrino particles from civilized, natural, and cultural
manifestations of physics in connection with realist, naturalist, and idealist
subdivisions of mass-volume.
563. Clearly, the barbarous subdivision of any given
axis, or continuum, is always materialist, and hence scientific; whereas the civilized
subdivision thereof is always realist, and hence political; the natural
subdivision thereof always naturalist, and hence economic; and the cultural
subdivision thereof always idealist, and hence religious.
564. Thus to devolve metachemically from the
barbarity of cosmology to the culture of fundamentalism via the civility of
authoritarianism and the nature of feudalism.
565. Thus to evolve metaphysically from the
barbarity of ontology to the culture of transcendentalism via the civility of
totalitarianism and the nature of corporatism.
566. Thus to devolve chemically from the barbarity
of chemistry to the culture of humanism via the civility of parliamentarianism
and the nature of socialism.
567. Thus to evolve physically from the barbarity of
physics to the culture of nonconformism via the civility of republicanism and
the nature of capitalism.
568. The materialism of barbarous metachemistry,
metaphysics, chemistry, and physics ... is premised upon the elemental
element/elementino particle.
569. The realism of civilized metachemistry,
metaphysics, chemistry, and physics ... is premised upon the molecular
element/elementino particle.
570. The naturalism of natural metachemistry,
metaphysics, chemistry, and physics ... is premised upon the molecular
element/elementino wavicle.
571. The idealism of cultural metachemistry,
metaphysics, chemistry, and physics ... is premised upon the elemental
element/elementino wavicle.
572. Materialism is barbarous because it appertains
to the most basic/least advanced element/elementino.
573. Realism is civilized because it appertains to
the more (relative to most) basic/less (relative to least) advanced
element/elementino.
574. Naturalism is natural because it appertains to
the less (relative to least) basic/more (relative to most) advanced
element/elementino.
575. Idealism is cultural because it appertains to
the least basic/most advanced element/elementino.
576. The barbarous does, the civilized gives,
the natural takes, and the cultural is.
577. Nevertheless, despite these particular
subdivisions of any given axis, metachemistry is chiefly about doing,
metaphysics chiefly about being, chemistry chiefly about giving, and physics
chiefly about taking.
578. Hence barbarism is the most characteristic
attribute of metachemistry, which is dominated by fire.
579. Likewise, culture is the most characteristic
attribute of metaphysics, which is liberated by air.
580. Similarly, civilization is the most
characteristic attribute of chemistry, which is governed by water.
581. Finally, nature (mundaneness and even, in a
certain worldly sense, philistinism) is the most characteristic attribute of
physics, which is represented by vegetation.
582. A context such as metachemistry which, in its
fieriness, is overwhelmingly barbarous ... will only have 'quasi'
manifestations of civility, nature, and culture, since these latter
alternatives are still conditioned by doing.
583. A context such as metaphysics which, in its
airiness, is overwhelmingly cultural ... will only have 'quasi' manifestations
of barbarity, nature, and civility, since these latter alternatives are still
conditioned by being.
584. A context such as chemistry which, in its
fluidity, is overwhelmingly civilized ... will only have 'quasi' manifestations
of nature, barbarity, and culture, since these latter alternatives are still
conditioned by giving.
585. A context such as physics which, in its
solidity, is overwhelmingly natural ... will only have 'quasi' manifestations
of civility, culture, and barbarity, since these latter alternatives are still
conditioned by taking.
586. Just as the scientist is a barbarian, whether
genuinely (in relation to metachemistry) or spuriously (in relation to some
'bovaryization' of science), so the priest is a divine, whether genuinely (in
relation to metaphysics) or spuriously (in relation to some 'bovaryization' of
religion).
587. Just as the politician is a civilian, whether
genuinely (in relation to chemistry) or spuriously (in relation to some
'bovaryization' of politics), so the economist is a philistine, whether
genuinely (in relation to physics) or spuriously (in relation to some
'bovaryization' of economics).
588. From the 'falling fire' of summer to the
'rising air' of autumn via the 'falling water' of winter and the 'rising
vegetation' of spring.
589. From the season of the Devil to the season of
God via the season of woman and the season of man.
590. Words are effectively molecular entities
composed of elemental components called characters.
591. Hence a word is, by definition, less scientific
or religious than political or economic, depending whether it is printed or
written.
592. Printed words correspond to molecular particles
and are therefore political, whereas written words correspond to molecular
wavicles and are therefore economic.
593. Printed words are feminine, whereas written
words are masculine, the former objective and the latter subjective.
594. Normally we think of objects, particularly
artificial ones, as appertaining to materialism or as being materialistic, but,
in reality, this is so only of certain categories of object.
595. Most objects are less materialist than
artificial forms of idealism, realism, and naturalism.
596. A television, for example, is largely an
artificial form of materialism as regards its screen and the contents thereof,
but a radio is more an artificial form of idealism, given its appeal to the
ears as opposed, like TV, to the eyes.
597. A computer is largely an artificial form of
realism as regards its disc and ability to process words/images, but a
compact-disc player is more an artificial form of naturalism, given its
cerebral-like introspection.
598. Thus to categorize objects in terms of
artificial manifestations of materialism, idealism, realism, and naturalism ...
rather than simply as materialistic entities.
599. Some objects, being predominantly materialist
or idealist, are less phenomenal than noumenal, since they appertain more to
space and/or time than to volume and/or mass.
600. Watches are decidedly noumenal objects in
relation to time, whereas light bulbs are noumenal in relation to space.
601. Central-heating radiators are decidedly
phenomenal objects in relation to volume, whereas chairs are phenomenal in
relation to mass.
602. Some objects, like midis and multimedia
computers, are a compound of more than one element, and therefore cannot be
categorized solely or even largely in terms of an artificial manifestation of,
say, realism or naturalism.
603. Man is basically a composite entity derived
from a variety of elemental sources, and combining within these sensual
elements the elementino achievements of sensibility.
604. Thus Man (in the broadest sense) is torn
between diabolic, divine, feminine, and masculine alternatives and/or
components to greater or lesser degrees, depending on race, ethnicity, class,
and gender.
605. To perceive an objective correlation between
barbarity and race on the one hand, that of the diabolic, but between civility
and class on the other hand, that of the feminine.
606. To conceive of a subjective correlation between
nature and gender on the one hand, that of the masculine, but between culture
and ethnicity on the other hand, that of the divine.
607. Just as woman stems, in her femininity, from
the Devil, as civility from barbarity, so class stems from race.
608. Just as God stems, in His divinity, from man,
as culture from nature, so ethnicity stems from gender.
609. As a rule, woman is more class-conscious than
gender-conscious, whereas man is more gender-conscious than class-conscious.
610. Christianity is, or should be, profoundly
gender-conscious, since it is man (Christ) that leads to God (the Holy Spirit),
as vegetation to air.
611. A class-conscious society, like Britain, is one
that stems from race, as water from fire, and it will always be capable of
returning to race again, should it feel under threat from, in particular,
ethnic subversion.
612. Gender is less of a threat to class than
ethnicity, since gender will not be able to pursue ethnicity to any appreciable
extent if class is sufficiently secure in a racial foundation.
613. In this regard, gender is akin to the 'XY'
chromosomal integrity of the male sex which, as in Britain, has learnt to live
with the 'XX' chromosomes of the female sex or, rather, of the double
objectivity of feminine and diabolic, viz. class and race, which, between them,
conspire to constrain masculinity from attaining, through ethnicity, to
divinity.
614. The 'X' of the male chromosomal integrity will
remain isolated, in constrained gender, from the 'Y' of its divine potential so
long as it is subjected to a double-edged objective assault in the form of the
'XX' chromosomes of free women, which is to say, women whose femininity is not
isolated from the diabolic through Christian constraints.
615. The 'XX' chromosomal integrity of females is
akin to the double objectivity of fire and water, whereas the 'XY' chromosomal
integrity of males is akin, despite the apparent negativity of the 'X', to the
double subjectivity of vegetation and air.
616. Only when the watery 'X' of what is strictly
feminine has been isolated from the fiery 'X' of the Diabolic, will the earthy
'X' of what is strictly masculine be able to aspire, through ethnicity, towards
the airy 'Y' of the Divine.
617. The Divine requires a masculine precondition,
but the masculine must be in a position whereby it can aspire
towards the Divine, as man to the godly superman, because it is no longer dominated
by both diabolic and feminine wills of fire/race and water/class.
618. Nevertheless, it is necessary to distinguish
between aspiring, as man, towards the superman ... and actually becoming or
being the superman, since it is enough that some remain men in order that
others may become God (in the supreme level of being).
619. Such men will stand above women, since it is
necessary to have men in between the supermen and women, so that the latter may
know themselves in regard to men whose pledge is to guarantee the superman.
620. The triadic Beyond would have a 'new purgatory'
of women in relation to an ultimate humanism, a 'new earth' of men in relation
to an ultimate nonconformism, and a 'new heaven' of supermen in relation to an
ultimate transcendentalism.
621. Effectively, the 'new purgatory' of the triadic
Beyond would be presided over by the ultimate woman (the Mary Child), the 'new
earth' by the ultimate man (the Second Coming), and the 'new heaven' by the
ultimate God (the Holy Spirit of Heaven).
622. In such a triadic Beyond, water, vegetation,
and air would be the elements in which woman, man, and God (the superman)
achieved their sensible perfections in, respectively, mass, volume, and space.
623. At present, God is 'beyond the pale' of that
which is rooted in the Devil ... of 'falling fire', whether in sensuality
(superfeminine) or sensibility (subfeminine), which is to say, whether with
regard to the eyes or the heart.
624. Hence man is constrained by woman and the Devil
from aspiring towards God, his gender brought into effective disrepute and
twisted away from the possibility of ethnicity by the twin pressures of class
and race.
625. Such a diabolically-based system is just as
evident in those so-called religious societies whose various forms of
Creator-worship guarantee that 'falling fire' takes precedence over 'rising
air'.
626. Whether Creator-worship takes the form of the
Father, Allah, Jehovah, or the Clear Light, it is evident that 'falling fire'
is being worshipped as God.
627. Yet God is as far removed from 'falling fire'
as it is possible to be, since He appertains, in His sensible manifestation, to
the upper context of 'rising air', which is the last element to arise, an
element preceded not by fire or water, the diabolic or the feminine, but by
vegetation, and thus guaranteed by the masculine, and by the masculine alone!
628. With her enhanced capacity to fall back on fire
through either the eyes or the heart, woman puts herself in a dominating
position over man, whose ability to attain to God is severely undermined in
consequence!
629. Lacking self-respect for himself in both
masculine and divine terms, man increasingly succumbs to the Devil's rule,
which operates via woman and her drive for equality.
630. What begins as a quest, by woman, for equality
of opportunity, ends in the unequal rule of the Devil over the world, since the
'XY' chromosomal integrity which originally sanctioned democratic liberalism is
taken over and subverted by the 'XX' integrity of fire/water, to the detriment
of vegetation/air.
631. This unequal rule of the Devil takes many
forms, including that of so-called 'political correctness'.
632. Television, video, cinema, and photography in
general are other ways by means of which the Devil rules both men and,
particularly, women.
633. One cannot deny women equality of opportunity
in a society dominated by such powerful media as cinema and television.
634. Hence, so long as such media continue to
dominate the world, equality of opportunity will follow as a logical corollary,
and women will achieve a diabolic ascendancy over men through their greater
exploitation of personality and looks.
635. The outer light of 'falling fire' will dominate
the world to the exclusion of God, constraining men to worshipful deference
towards the Devil in the Superheathenism of 'false progress'.
636. Ultimately there is only one retort to the
Devil's rule of contemporary film-obsessed society: drugs.
637. Drugs are the only means powerful enough by
which the dominance of filmic barbarism can be countered, and it is for this
reason that certain categories of drug would have an official place in the
triadic Beyond to which this self-styled architect of 'Kingdom Come'
messianically subscribes.
638. I allude, in particular, to the applicability
of certain drugs to the bottom and middle tiers of this projected triadic
Beyond, the 'new purgatory' of ultimate humanism, and the 'new earth/world' of
ultimate nonconformism.
639. The third and highest tier of the triadic
Beyond, having reference to the 'new heaven' of ultimate transcendentalism,
would be above drugs, since the superman's cultural guarantor of the Holy
Spirit of Heaven, or supreme level of being, would be transcendental
meditation.
640. I should like to distinguish between the
applicability of injected and/or swallowed drugs to the 'new purgatory' and the
applicability of smoked and/or snorted drugs to the 'new earth' of the triadic
Beyond.
641. This is to distinguish between a feminine, or
watery, approach to drug ingestion and a masculine, or earthy, one, the former
having greater applicability to an ultimate humanism and the latter to an
ultimate nonconformism.
642. In either case, it could be argued that the
applicability of drugs to the bottom and middle tiers of the triadic Beyond
would correspond to a 'resurrection of the Dead', insofar as a synthetic
parallel to the 'afterlife' experiences of the grave is concerned.
643. Such a synthetic parallel to the visionary
effects of cerebral decomposition would be commensurate with Eternity, and thus
the attainment of Eternal Life conceived in relation to feminine (purgatorial)
and masculine (worldly) afterlife experiences.
644. The attainment of Eternal Life conceived in
relation to supermasculine (divine) experiences would, of course, be
commensurate with meditation in the 'new heaven', the third and highest tier of
the triadic Beyond.
645. Hence we have before us the prospect of three
simultaneous eternities - two of which would be contemplative and one
meditative.
646. To contrast the objective contemplation of the
'new purgatory' with both the subjective contemplation of the 'new earth' and
the subjective meditation of the 'new heaven', as one would contrast woman with
both man and superman.
647. Thus to affirm a 'Superchristian' structure in
which the subjectivities of man and superman are raised above the objectivity
of woman, as voluminous volume and spaced space achieve an ascendancy over
massed mass.
648. That which is currently low (phenomenal), as
man, will be raised up towards the superman, whereas that which is currently
high (noumenal), as devil, will be brought low towards woman.
649. Only by constraining the objectivity of woman
from noumenal (diabolic) to phenomenal (feminine) planes ... will it be
possible to expand the subjectivity of man from phenomenal (masculine) to
noumenal (divine) planes.
650. The significance of drugs in the struggle
against the noumenal objectivity of the Devil cannot be underestimated, though
their official endorsement as vehicles of eternal enlightenment for woman and
man must await the dawn of 'Kingdom Come' in what I have described as the
triadic Beyond.
651. The triadic Beyond can only come to pass
democratically, following the express wish of the People to be delivered, via
Messianic auspices, from political and correlative sovereignties to religious
sovereignty.
652. For it is religious sovereignty that opens the
way to the triadic Beyond and confirms the establishment of 'Kingdom Come', or
that which is centred in elemental wavicles.
653. With religious sovereignty the People will be
delivered from the secular 'sins' of the State, rooted in molecular particles,
to the grace of self-realization in the triadic Beyond.
654. Religious sovereignty will confirm the right of
the People to contemplative and/or meditative self-realization in regard to
whichever tier of the triadic Beyond is most applicable to their gender and/or
moral standing.
655. The secular 'sins' of democratic sovereignty
would be borne by the organizational structure of the Second Coming, the
self-styled architect of the triadic Beyond, in what would amount to a
'Christ-like sacrifice', enabling the People to go free of such 'sins' for all
Eternity.
656. I have customarily called the organizational
structure which arises in connection with religious sovereignty, 'the Centre',
and it is my belief that 'the Centre' would be obligated to serve the People
with regard to the advancement of this sovereignty through the secular
sovereignties, scientific and economic no less than political, that had been
democratically entrusted to it for that express purpose.
657. Thus 'the Centre' would supersede both the
Church (traditionally affiliated, in its Roman Catholic manifestation, to 'Kingdom
Gone') and the State, ecclesiastical tradition and secular modernity, in the
interests of the right of the People to cultural self-realization through
religious sovereignty.
658. This right of the People to cultural
self-realization is commensurate, so I maintain, with 'Kingdom Come', and it
would mean that never again would they be worshipfully deferential, as
Christians, to external gods ... such as the Father, or Creator.
659. Such worshipful deference is germane to
'Kingdom Gone', the accommodation of religion to the authoritarian rule of
monarchs, and it is something from which the People should be delivered, via
the secular State, to its opposite - the Social Transcendentalist Centre of
'Kingdom Come'.
660. Social Transcendentalism is indeed the name of
the religion that seeks the eclipse of Roman Catholicism, and the deliverance
of the People, in consequence, from the rule of the Father/Creator.
661. For only when the People are released from
'Father Time' ... will they enter the eternity of the triadic Beyond, wherein
new and ultimate forms of mass, volume, and space, commensurate with woman,
man, and God, will reign supreme.
662. To contrast the public nature (apparent) of
objectivity with the private nature (essential) of subjectivity, as one would
contrast fire and water with vegetation and air.
663. That which is public is also collective,
whereas that which is private is necessarily individual.
664. The public, being collective, is selfless,
whereas the private, being individual, is selfish.
665. To contrast the public nature of the diabolic
and the feminine with the private nature of the masculine and the divine.
666. Diabolic collectivity is premised upon
elemental particles and feminine collectivity upon molecular particles, the
former being public in noumenal terms and the latter so phenomenally.
667. Masculine individuality is premised upon
molecular wavicles and divine individuality upon elemental wavicles, the former
being private in phenomenal terms and the latter so noumenally.
668. To contrast the public, because collective,
nature of science and politics with the private, because individual, nature of
economics and religion.
669. Fascism and socialism, corresponding to fire
and water, are public ideologies, whereas liberalism and cent(e)rism,
corresponding to vegetation and air, are private.
670. Just as materialism is diabolic and realism
feminine, so naturalism is masculine and idealism divine, the former pair
collective and the latter pair individual.
671. The selfless collectivity of particle-based
objectivity contrasts with the selfish individualism of wavicle-centred
subjectivity as devolution with evolution, the former public and the latter
private.
672. Hence to devolve from the elemental particles
of 'falling fire' to the molecular particles of 'falling water', but to evolve
from the molecular wavicles of 'rising vegetation' to the elemental wavicles of
'rising air'.
673. To devolve, within collectivity, from
materialism to realism, the Devil to woman, but to evolve, within
individuality, from naturalism to idealism, man to God.
674. There is a loose sense in which the
relationship, in God, between lungs, consciousness, and air is trinitarian,
with the lungs corresponding to a 'father', or ground of all being;
consciousness corresponding to a 'son', which stems, in a manner of speaking,
from the ground; and air corresponding to a 'holy spirit', which exists
independently of the ground.
675. But this is solely relative to the
transcendental framework of God as a supreme level of being, and in no sense
equivalent to the Christian Trinity or to God as primal being.
676. In this respect, consciousness is akin to a
mediator between the lungs and the air, since God is only established following
conscious unity between the universal self, or lungs, and the universal medium,
or air, not simply through unconscious breathing.
677. Thus to be God ... the supreme (level of) being
... I must be conscious of my breathing and determined to remain consciously
focused upon the lungs, thereby reaping the benefit of that enhanced
consciousness which is called the superconscious.
678. The superconscious is the transcendent
consciousness of one who has ascended into Heaven, conscious of nothing but the
air he breathes through the will of the lungs.
679. The essence of such transcendent consciousness
is joy, which is the supreme being of the Holy Spirit of Heaven, whose airy
lightness transforms ego-bound consciousness into superconsciousness.
680. He who ascends into the heaven of supreme being
is superhuman, for he has transcended the consciousness of man through the
superconsciousness of God.
681. There is nought higher than the superman, whose
superconsciousness is the goal of all spiritual striving.
682. He who is at one, through his superconscious,
with his universal self and the air it breathes ... knows the truth of God and
the joy of Heaven.
683. The joy of Heaven is the salvation that awaits
he who is at peace with his universal self in the truth of God, whose divine
power makes possible the heavenly glory.
684. He who makes his peace, through divine truth,
with his universal self, the lungs, is duly lifted up into Heaven in
superconscious awareness of supreme being.
685. For supreme being is the joyful glory that
awaits those who have become, through divine truth, superconscious, and thus of
the elect in spirit.
686. The ascension of God into Heaven, of superman
into superconsciousness, is the redemption of 'rising air' in supreme being, as
truth is eclipsed by joy, the joyful glory of the Holy Spirit of Heaven.
687. Thus out of god the lungs-mind-spirit there
emerges the Holy Spirit of Heaven, which is the superconscious resolution of
the superman.
688. The superman is a meditative Transcendentalist,
the most moral of all beings, whereas man, when religious, is a contemplative
Nonconformist and woman a contemplative Humanist.
689. Religion is always absolutely moral, because
centred in elemental wavicles.
690. Science, on the other hand, is always
absolutely immoral, because rooted in elemental particles.
691. Economics is always relatively moral, because
centred in molecular wavicles.
692. Politics, on the other hand, is always
relatively immoral, because rooted in molecular particles.
693. From the absolute immorality of science to the
absolute morality of religion via the relative immorality of politics and the
relative morality of economics.
694. From the absolute immorality of the Devil to
the absolute morality of God via the relative immorality of woman and the
relative morality of man.
695. From the absolute immorality of 'falling fire'
to the absolute morality of 'rising air' via the relative immorality of
'falling water' and the relative morality of 'rising vegetation'.
696. From the absolute immorality of materialism to
the absolute morality of idealism via the relative immorality of realism and
the relative morality of naturalism.
697. From the absolute immorality of noumenal
objectivity to the absolute morality of noumenal subjectivity via the relative
immorality of phenomenal objectivity and the relative morality of phenomenal
subjectivity.
698. From the absolute immorality of barbarity to the
absolute morality of culture via the relative immorality of civility and the
relative morality of nature.
699. Just as fire and water share a common
immorality in the particle, so vegetation and air share a common morality in
the wavicle.
700. Immorality, being particle-based, is always
objective, selfless, public, and collective, whereas morality, being
wavicle-centred, is always subjective, selfish, private, and individual.
701. To distinguish the absolute immorality of
elemental particles from the relative immorality of molecular particles, on the
basis of crime and punishment.
702. To distinguish the relative morality of
molecular wavicles from the absolute morality of elemental wavicles, on the
basis of sin and grace.
703. Crime stands to punishment as barbarity to
civility, or the Devil to woman, whereas sin stands to grace as nature to
culture, or man to God.
704. To fall from crime to punishment, as from fire
to water, but to rise from sin to grace, as from vegetation to air.
705. To contrast the barbarity of crime with the
civility of punishment, as one would contrast science with politics, or
materialism with realism.
706. To contrast the nature of sin with the culture
of grace, as one would contrast economics with religion, or naturalism with
idealism.
707. Whatever the context, crime and punishment are
alike immoral, the former absolutely and the latter in relative terms.
708. Whatever the context, sin and grace are alike
moral, the former relatively and the latter in absolute terms.
709. There is no more any such thing as 'moral
punishment' than there's any such thing as 'immoral sin'. All punishment is relatively immoral and all
sin relatively moral.
710. Science is a crime and politics a punishment,
whereas economics is a sin and religion a grace.
711. Likewise, the Devil is a crime and woman a
punishment, whereas man is a sin and God a grace.
712. Punishment is the redemption of crime, as fire
falls to water, whereas grace is the redemption of sin, as vegetation rises to
air.
713. In similar vein, it could be argued that
politics is the redemption of science, as barbarity falls to civility, whereas
religion is the redemption of economics, as nature rises to culture.
714. Certainly it is better to be feminine than
diabolic, relatively immoral than absolutely immoral, just as it is better to
be divine than masculine, absolutely moral than relatively moral.
715. Obviously, crime and punishment, being
particle-based, are as germane to sensibility as to sensuality, where they are
'inner' (centripetal) rather than 'outer' (centrifugal).
716. Similarly, sin and grace, being
wavicle-centred, are as germane to sensuality as to sensibility, where they are
'outer' (centrifugal) rather than 'inner' (centripetal).
717. We can therefore distinguish between the
'outer' crime and punishment of elements and the 'inner' crime and punishment
of elementinos.
718. Likewise, we can distinguish between the
'outer' sin and grace of elements and the 'inner' sin and grace of elementinos.
719. In general terms, crime appertains to 'falling
fire' and punishment to 'falling water', yet both axes or continuums can be
subdivided not only in terms of sensuality and sensibility but also in terms of
elemental particle/wavicle and molecular particle/wavicle options respectively.
720. Again, sin appertains, in general terms, to
'rising vegetation' and grace to 'rising air', yet both axes or continuums can
be subdivided not only in terms of sensuality and sensibility but also in terms
of elemental particle/wavicle and molecular particle/wavicle options
respectively.
721. The barbarity of crime is rooted in the doing
of elemental particles, whereas the civility of punishment is rooted in the
giving of molecular particles.
722. The nature of sin is centred in the taking of
molecular wavicles, whereas the culture of grace is centred in the being of
elemental wavicles.
723. Just as doing is never more genuinely barbarous
than when it appertains to the space-time continuum of 'falling fire', so being
is never more genuinely cultural than when appertaining to the time-space
continuum of 'rising air'.
724. Just as giving is never more genuinely
civilized than when it appertains to the volume-mass continuum of 'falling
water', so taking is never more genuinely natural than when appertaining to the
mass-volume continuum of 'rising vegetation'.
725. The amoral person is neither particularly
immoral nor moral, objective or subjective, but disposed, on the contrary, to
oscillate between selfless and selfish options.
726. People can be amoral as much in sensibility as
in sensuality, in elementinos as in elements.
727. Anyone, in noumenal contexts, from the
superwoman to the subwoman or from the subman to the superman, can be amoral;
though it doesn't necessarily follow that everyone will be so.
728. Likewise anyone, in phenomenal contexts, from
the anti-woman to the pro-woman or from the anti-man to the pro-man, can be
amoral; though it doesn't necessarily follow that everyone will be so.
729. One should distinguish the moderate amorality
of one who oscillates between molecular alternatives from the extreme amorality
of one whose oscillations are between elemental alternatives.
730. Moderate amorality is likely to be
characterized by an oscillation between political and economic alternatives on
whatever plane.
731. Extreme amorality is likely to be characterized
by an oscillation between scientific and religious alternatives on whatever
plane.
732. Nevertheless, I would expect moderate amorality
to be more characteristic of the phenomenal planes than of the noumenal ones.
733. Conversely, I would expect extreme amorality to
be more characteristic of the noumenal planes than of the phenomenal ones.
734. This is because the phenomenal planes are more
typified, in their greater relativity, by politics and economics, while the
noumenal planes are more typified, in their greater absolutism, by science and
religion.
735. The space-time continuum, rooted in the
absolute immorality of fire, will be ruled by science, and thus barbarity, in
keeping with the photon/photino basis of doing.
736. The time-space continuum, centred in the
absolute morality of air, will be led by religion, and thus culture, in keeping
with the proton/protino aspirations of being.
737. The volume-mass continuum, rooted in the
relative immorality of water, will be governed by politics, and thus civility,
in keeping with the electron/electrino basis of giving.
738. The mass-volume continuum, centred in the relative
morality of vegetation, will be represented by economics, and thus nature, in
keeping with the neutron/neutrino aspirations of taking.
739. I have already characterized the space-time
continuum of 'falling fire' in terms of an eyes-to-heart axis, but one could
draw a more basic parallel, it seems to me, in regard to a stellar-to-Venusian
axis.
740. Likewise, the time-space continuum of 'rising
air' could, besides being characterized in terms of an ears-to-lungs axis, be
more basically defined in relation to a solar-to-Saturnalian axis.
741. Similarly, the volume-mass continuum of
'falling water' could, besides being characterized in terms of a tongue-to-womb
axis, be more basically defined in relation to a lunar-to-oceanic axis.
742. Finally, the mass-volume continuum of 'rising
vegetation' could, besides being characterized in terms of a phallus-to-brain
axis, be more basically defined in relation to a terrestrial-to-Martian axis.
743. Hence one would be drawing diabolic parallels
between the eyes and the stars in relation to spatial space, but between the
heart and Venus in relation to repetitive time ... where the space-time
continuum was concerned.
744. Conversely, one would be drawing divine
parallels between the ears and the sun in relation to sequential time, but
between the lungs and Saturn in relation to spaced space ... where the
time-space continuum was concerned.
745. Similarly, one would be drawing feminine
parallels between the tongue and the moon in relation to volumetric volume, but
between the womb and the purgatorial aspect (watery) of the world in relation
to massed mass ... where the volume-mass continuum was concerned.
746. Conversely, one would be drawing masculine
parallels between the phallus and the earthy aspect (vegetative) of the world
in relation to massive mass, but between the brain and Mars in relation to
voluminous volume ... where the mass-volume continuum was concerned.
747. Limbo is torn between Hell and Heaven ... as a
realm in which both fire and air share a common ethereal environment.
748. Thus Limbo is characterized by a combination of
diabolic and divine constituents within a broadly noumenal framework.
749. The World is torn between the earth and
purgatory ... as a realm in which both vegetation and water share a common
corporeal environment.
750. Thus the World is characterized by a
combination of masculine and feminine constituents within a broadly phenomenal
framework.
751. Both Limbo and the World are effectively amoral
contexts of compromise between contrary elements/elementinos.
752. The rejection of compromise between such
contrary elements/elementinos would put an end to both Limbo and the World.
753. The result would be akin to my projected
triadic Beyond, in which the simultaneously independent co-existence of a 'new
purgatory', a 'new earth', and a 'new heaven' would herald the dawn of
Eternity.
754. Both the 'new purgatory' and the 'new earth'
would be beyond the World ... conceived as a compromise between purgatory and
the earth, or feminine and masculine elements/elementinos.
755. The 'new heaven' would likewise be beyond Limbo
... conceived as a compromise between Heaven and Hell, or divine and diabolic
elements/elementinos.
756. In the triadic Beyond, woman would be largely
if not exclusively independent of man and man ... independent of woman, while
God would be independent of the Devil.
757. One might say that, in such a triadic Beyond,
mass would be independent of volume, volume independent of mass, and space
independent of time.
758. Crime would not have any place in a society in
which punishment had been transmuted, along with sin and grace, from within the
New Order of Eternity.
759. The humanist punishment of woman, the
nonconformist sin of man, and the transcendentalist grace of the superman would
all be beyond the criminal ravages of 'Father Time'.
760. The supreme transcendentalist grace of the
superman would also be beyond the primal transcendentalist grace of the subman,
alias 'Satan Time'.
761. Those who still identify the Devil with 'the
Beast', or Satan, are self-deceiving shallow pates.
762. That which 'fell' from stellar to solar, from
light to fire, has reference to primal being, which is the submasculine retort
to the primal doing of superfeminine precedence.
763. The submasculine context, being noumenally
subjective, is a sort of Subgod, which contrasts with the superfeminine context
of what amounts, in its noumenal objectivity, to a Superdevil.
764. One can be saved, if godly, from Subgod to
Supergod, as from subman to superman, along the time-space continuum of 'rising
air', abandoning the ears for the lungs.
765. One can also be saved, if devilish, from
Superdevil to Subdevil, as from superwoman to subwoman, along the space-time continuum
of 'falling fire', abandoning the eyes for the heart.
766. Whatever the salvational context, it should be
evident that the Devil preceded God and not God the Devil ... where
sensuality-based religious accounts of primal godhead are concerned.
767. By insisting that God preceded the Devil, Who
'fell', as Satan, from Heaven, the Bible demonstrates a woeful ignorance of the
moral distinction between stellar and solar planes.
768. In fact, it effectively defers to superfeminine
precedence at the expense of the submasculine Fall, thereby making a God out of
the Devil (Jehovah) and a Devil out of God (Satan).
769. The Christian West inherited, via the Jews,
this same lie, in consequence of which a twisted concept of primal divinity,
closer in character to the Clear Light of superfeminine primacy, became
standard procedure, to the detriment of what was more genuinely godly in its
plenumous retort to vacuous precedent.
770. Granted that the solar plane, and thus the sun,
is of a divine rather than diabolic significance, it does not follow that the
core of the earth corresponds to Hell, or that the Devil's realm is below
ground.
771. On the contrary, that which, as molten core, is
beneath the planet's surface is pertinent to the mundane realm of the earth in
general, having a positive charge that contributes towards the growth of
vegetation.
772. In this respect it resembles the core of the
sun, albeit its positivity is much weaker, having a closer affiliation, in all
likelihood, to neutrons than to protons.
773. Hence whereas there is something divine about
the core of the sun, there is something masculine about the core of the earth,
a core which has a mundane significance in keeping with its subterranean
nature.
774. There is certainly a case for linking the core
of the earth, together with natural vegetation, to the outer terrestrial realm
of the Antichrist; but the Antichrist as simply outer, or lower, masculinity,
not devility!
775. Certainly, the core of the earth would be
antithetical to the core of the moon, which I hold to be feminine in its
purgatorial control of the tides.
776. With me, the notion of a 'man in the moon' is
as fanciful as that of 'Mother Earth'. I
hold the moon to be feminine and the earth or, at any rate, its molten/vegetative
aspects, to be masculine.
777. Only the waters of the earth could be described
as feminine; but, then, the seas are akin to purgatory rather than to the
earthy aspects of the earth as such, and are controlled, in no small measure,
by the moon.
778. If the earth's core, being positive, has a
neutron bias, then it seems not improbable that the moon's core, being
negative, will have an electron bias, if not basis, in keeping with its
feminine nature or, more correctly, unnature.
779. Likewise, if the core of the sun, being
positive, has a proton bias, then it seems not improbable that the core of
those stars which are stellar rather than solar will, being negative, have a
photon bias for, if not basis in, the light, whose nature or, rather,
super-unnature is diabolic.
780. Hence we should contrast the photon negativity
of stellar super-unnature with the proton positivity of solar subnature, the
former superfeminine and the latter submasculine.
781. Likewise, we should contrast the electron
negativity of lunar unnature with the, comparatively speaking, neutron
positivity of planar (terrestrial) nature, the former feminine and the latter
masculine.
782. There is accordingly no way that the core of
the earth could be described as diabolic.
On the contrary, that dubious honour has to be reserved for the cosmic
plane of stellar super-unnature.
783. The 'fall' of solar subnature, viz. Satan, from
the cosmic plane of stellar super-unnature, viz. Jehovah, was accordingly the
revolt of primal divinity against primal devility, and the beginnings, in
consequence, of God.
784. One ascends from primal divinity towards
supreme divinity, the supreme being of the Holy Spirit of Heaven, along the
time-space continuum of 'rising air'.
785. One descends from primal devility towards
supreme devility, the supreme doing of the Holy Soul of Hell, along the
space-time continuum of 'falling fire'.
786. To abandon sequential time for spaced space is
akin to abandoning the sun for Saturn, ascending from divine sensuality to divine
sensibility, the primal being of the ears to the supreme being of the lungs.
787. To abandon spatial space for repetitive time is
akin to abandoning the cosmos (or central star of the Galaxy) for Venus,
descending from diabolic sensuality to diabolic sensibility, the primal doing
of the eyes to the supreme doing of the heart.
788. Likewise, to abandon volumetric volume for
massed mass is akin to abandoning the moon for the purgatorial (oceanic) aspect
of the world, descending from feminine sensuality to feminine sensibility, the
primal giving of the tongue to the supreme giving of the womb.
789. To abandon massive mass for voluminous volume
is akin to abandoning the earthy (terrestrial) aspect of the world for Mars,
ascending from masculine sensuality to masculine sensibility, the primal taking
of the phallus to the supreme taking of the brain.
790. One descends from primal femininity to supreme
femininity, the supreme giving of the Holy Id of Purgatory, along the
volume-mass continuum of 'falling water'.
791. One ascends from primal masculinity to supreme
masculinity, the supreme taking of the Holy Mind of the Earth, along the
mass-volume continuum of 'rising vegetation'.
792. Primal masculinity may be equivalent to the Antichrist
and supreme masculinity to Christ, but the former is no more the Devil than the
latter God.
793. Whereas primal masculinity, centred in the
phallus, epitomizes the 'vicious man', supreme masculinity, centred in the
brain, epitomizes the 'virtuous man'.
794. It is just as easy, or difficult, to ascend,
through conversion, to God ... from the standpoint of primal masculinity as
from the standpoint of supreme masculinity, the only difference being that the
former ascends to primal divinity, while the latter ascends to supreme
divinity.
795. Thus the anti-man becomes, through conversion,
a subman, whose divinity, being divergent, is vicious, whereas the pro-man
becomes, through conversion, a superman, whose divinity, being convergent, is
virtuous.
796. The only way the vicious man can avoid
ascending into vicious divinity is to evolve, through deliverance, into supreme
masculinity, abandoning the Antichrist for Christ.
797. For sensuality is drawn to sensuality no less
than sensibility to sensibility, and unless one is delivered from sensuality to
sensibility, divergence to convergence, there is no way that one can expect to
progress to its divine counterpart.
798. To be delivered or to deliver oneself from
sensuality to sensibility, one must be able and mature enough to prefer the
latter.
799. This applies as much to the objective axes of
fire and water as to the subjective axes of vegetation and air.
800. It is because the objective axes are
devolutionary, or of 'falling' elements/elementinos, that conversion from one
to the other tends to be from fire to water rather than vice versa.
801. Hence devils are more likely to convert to
women, the diabolic to the feminine, than vice versa.
802. It is because the subjective axes are
evolutionary, or of 'rising' elements/elementinos, that conversion from one to
the other tends to be from vegetation to air rather than vice versa.
803. Hence men are more likely to convert to gods,
the masculine to the divine, than vice versa.
804. Nonetheless, there are no grounds for assuming
that conversion is more prevalent than deliverance, since affiliation to a
given religion, be it noumenal or phenomenal, confirms an ethical consistency
in regard to whichever plane it happens to be on.
805. Hence a majority of people are likely to remain
either diabolic or feminine, masculine or divine, rather than convert from the
former to the latter in each pair.
806. This is partly attributable to denomination or
religion, and partly due to a combination of related factors like race, class,
gender.
807. It does not even follow that a majority of
those on any given axis have been delivered or are destined to be
delivered/deliver themselves from sensuality to sensibility, vice to virtue.
808. There are ages and societies in which
sensuality prevails over sensibility, in consequence of which most people tend
to relate to outer, or vicious, manifestations of any given religion, be it
fundamentalist, humanist, nonconformist, or transcendentalist.
809. There are also ages and societies, of course,
in which sensibility prevails over sensuality, in consequence of which a
majority of people tend to relate to inner, or virtuous, manifestations of any
given religion, be it fundamentalist, humanist, nonconformist, or
transcendentalist.
810. Just as each axis is subdivisible, over and
above sensuality and sensibility, into scientific, political, economic, and
religious manifestations, so people are subdivisible in such fashion, some
being primarily scientific, some political, others economic, and yet others
religious.
811. There is no way in which people are equally
scientific or political or economic or religious.
812. Some are fourth-rate, or scientific; some
third-rate, or political; others second-rate, or economic; and yet others
first-rate, or religious.
813. Only the per se manifestation of
any given discipline genuinely corresponds to the evaluation rate applicable to
it.
814. 'Bovaryized' manifestations of any given
discipline reflect the evaluation rate of the per se
discipline to which they are subordinately affiliated.
815. Thus while, for example, a Transcendentalist is
a first-rate religious person on account of the association of
transcendentalism with the most genuine manifestation of religion, a Nonconformist
will be religiously second-rate, a Humanist religiously third-rate, and a
Fundamentalist religiously fourth-rate.
816. Obviously, one must distinguish a truly
first-rate religious person from his vicious, or falsely first-rate,
counterpart, since sensibility is as qualitatively preferable to sensuality as
virtue to vice, or essence to appearance.
817. Whereas the sensible Transcendentalist is a
first-rate religious person by dint of being affiliated, through the lungs, to
the omega-most reborn grace, the sensual Transcendentalist is a falsely
first-rate religious person by dint of being affiliated, through the ears, to
the alpha-least original ('once-born') grace.
818. Whereas the sensible Nonconformist is a truly
second-rate religious person by dint of being affiliated, through the brain, to
the omega-more (relative to most) reborn grace, the sensual Nonconformist is a
falsely second-rate religious person by dint of being affiliated, through the
phallus, to the alpha-less (relative to least) original grace.
819. Whereas the sensible Humanist is a truly
third-rate religious person by dint of being affiliated, through the womb, to
the omega-less (relative to least) reborn grace, the sensual Humanist is a
falsely third-rate religious person by dint of being affiliated, through the
tongue, to the alpha-more (relative to most) original grace.
820. Whereas the sensible Fundamentalist is a truly
fourth-rate religious person by dint of being affiliated, through the heart, to
the omega-least reborn grace, the sensual Fundamentalist is a falsely
fourth-rate religious person by dint of being affiliated, through the eyes, to
the alpha-most original grace.
821. All religion is about grace, whether it be
original or reborn, of sensuality or sensibility, and grace is a cultural
commitment.
822. From the first-rate grace of transcendentalism
to the fourth-rate grace of fundamentalism via the second-rate grace of
nonconformism and the third-rate grace of humanism.
823. From the elemental proton/protino wavicles of
religious idealism to the elemental photon/photino wavicles of religious
materialism via the elemental neutron/neutrino wavicles of religious naturalism
and the elemental electron/electrino wavicles of religious realism.
824. All economics is about sin, whether it be
original or reborn, of sensuality or sensibility, and sin is a natural
commitment.
825. From the first-rate sin of capitalism to the
fourth-rate sin of socialism via the second-rate sin of corporatism and the
third-rate sin of feudalism.
826. From the molecular neutron/neutrino wavicles of
economic naturalism to the molecular electron/electrino wavicles of economic
realism via the molecular proton/protino wavicles of economic idealism and the
molecular photon/photino wavicles of economic materialism.
827. All politics is about punishment, whether it be
original or reborn, of sensuality or sensibility, and punishment is a civilized
commitment.
828. From the first-rate punishment of
parliamentarianism to the fourth-rate punishment of republicanism via the
second-rate punishment of authoritarianism and the third-rate punishment of
totalitarianism.
829. From the molecular electron/electrino particles
of political realism to the molecular neutron/neutrino particles of political
naturalism via the molecular photon/photino particles of political materialism
and the molecular proton/protino particles of political idealism.
830. All science is about crime, whether it be
original or reborn, of sensuality or sensibility, and crime is a barbarous
commitment.
831. From the first-rate crime of cosmology to the
fourth-rate crime of ontology via the second-rate crime of chemistry and the
third-rate crime of physics.
832. From the elemental photon/photino particles of
scientific materialism to the elemental proton/protino particles of scientific
idealism via the elemental electron/electrino particles of scientific realism
and the elemental neutron/neutrino particles of scientific naturalism.
833. From the fourth-rate crime of scientific
idealism (ontology) to the first-rate grace of religious idealism
(transcendentalism) via the third-rate punishment of political idealism
(totalitarianism) and the second-rate sin of economic idealism (corporatism),
as from elemental particles to wavicles via molecular particles and wavicles
within the time-space continuum (proton/protino) of 'rising air'.
834. From the third-rate crime of scientific
naturalism (physics) to the second-rate grace of religious naturalism (nonconformism)
via the fourth-rate punishment of political naturalism (republicanism) and the
first-rate sin of economic naturalism (capitalism), as from elemental particles
to wavicles via molecular particles and wavicles within the mass-volume
continuum (neutron/neutrino) of 'rising vegetation'.
835. From the second-rate crime of scientific
realism (chemistry) to the third-rate grace of religious realism (humanism) via
the first-rate punishment of political realism (parliamentarianism) and the
fourth-rate sin of economic realism (socialism), as from elemental particles to
wavicles via molecular particles and wavicles within the volume-mass continuum
(electron/electrino) of 'falling water'.
836. From the first-rate crime of scientific
materialism (cosmology) to the fourth-rate grace of religious materialism
(fundamentalism) via the second-rate punishment of political materialism
(authoritarianism) and the third-rate sin of economic materialism (feudalism),
as from elemental particles to wavicles via molecular particles and wavicles
within the space-time continuum (photon/photino) of 'falling fire'.
837. From the crime of war to the grace of dance via
the punishment of sport and the sin of sex.
838. War will be in its per se
manifestation in the diabolical continuum of space-time materialism, and be in
'bovaryized' manifestations, from second- to fourth-rate, everywhere else.
839. Sport will be in its per se
manifestation in the feminine continuum of volume-mass realism, and be in
'bovaryized' manifestations, from second- to fourth-rate, everywhere else.
840. Sex will be in its per se
manifestation in the masculine continuum of mass-volume naturalism, and be in
'bovaryized' manifestations, from second- to fourth-rate, everywhere else.
841. Dance will be in its per se manifestation
in the divine continuum of time-space idealism, and be in 'bovaryized'
manifestations, from second- to fourth-rate, everywhere else.
842. To fall from war to sport, as from fire to
water, but to rise from sex to dance, as from vegetation to air.
843. War, being criminal, has a scientific and
therefore barbarous correlation, whereas sport, being punishing, has a
political and therefore civilized correlation.
844. Sex, being sinful, has an economic and
therefore natural correlation, whereas dance, being graceful, has a religious
and therefore cultural correlation.
845. To fall from the devil of war to the woman of
sport, as from doing to giving, but to rise from the man of sex to the god of
dance, as from taking to being.
846. Both war and sport, being objective, are
selfless disciplines, whereas both sex and dance, being subjective, are selfish
disciplines.
847. War is absolutely immoral and sport relatively
immoral, sex being relatively moral and dance absolutely moral.
848. A barbarous society, determined to maximize
absolute immorality, will place due emphasis on war at the expense of sport.
849. A civilized society, determined to minimize
absolute immorality, will place due emphasis on sport as opposed to war.
850. A natural society, determined to maximize
relative morality, will place due emphasis on sex at the expense of dance.
851. A cultural society, determined to minimize
relative morality, will place due emphasis on dance as opposed to sex.
852. War does not automatically lead to sport, any
more than sex automatically leads to dance.
853. Just as war is an obstacle to sport, so sex is
an obstacle to dance.
854. One must deny war in order to achieve sport,
descending from the Devil to woman, as from Hell to purgatory.
855. Likewise, one must deny sex in order to achieve
dance, ascending from man to God, as from the earth to Heaven.
856. The lungs dance on the air as one breathes; for
breathing is the per se and therefore first-rate manifestation of dance.
857. By comparison to lung-dancing, what might be
called head-dancing is second-rate, body-dancing third-rate and heart-dancing
fourth-rate.
858. The cultural fundamentalism of heart-dancing,
the Devil's dance, requires recourse to percussion; for percussion is the
expression of soul.
859. Hence from spirit-dancing to soul-dancing via
mind-dancing and id-dancing, as lungs, heart, brain, and womb stake their
respective claims on dance.
860. There is also, besides the above-mentioned types
of sensible dancing, the sensual dance alternatives which range, in descending
merit, from ears to eyes via phallus and tongue.
861. Hence one must distinguish the external or
vicious kinds of dance from their internal or virtuous counterparts - something
which applies equally well, of course, to war, sport, and sex.
862. The ears dance through hearing, the phallus
through touching; the tongue dances through talking, the eyes through looking.
863. The lungs dance through breathing, the brain
dances through thinking; the womb dances through conceiving, the heart through
feeling.
864. From the first-rate sensual dancing of the ears
to the fourth-rate sensual dancing of the eyes via the second-rate sensual
dancing of the phallus and the third-rate sensual dancing of the tongue.
865. From the first-rate sensible dancing of the
lungs to the fourth-rate sensible dancing of the heart via the second-rate
sensible dancing of the brain and the third-rate sensible dancing of the womb.
866. That which encourages dance is called culture,
and culture has no other function than to encourage dance, which, in its
first-rate manifestation, will exemplify the grace of being (rather than, say,
the grace of taking, giving, or doing).
867. Thus the Arts are only true to their cultural
appearance/ essence when they encourage dance ... of whatever kind.
868. Just as painting encourages the eyes to dance
through looking (the viewing of antisoul), so music encourages the ears to
dance through listening (the 'grooving' of antispirit).
869. Just as drama encourages the tongue to dance
through talking (the speaking of anti-id), so sculpture encourages the phallus
to dance through touching (the modelling of antimind).
870. All such false, or spurious, cultural
encouragements appertain to sensual dance, and thus run contrary, in their
alpha orientation, to the reborn grain of sensible dance.
871. Just as percussion encourages the heart to
dance through feeling (the beating of soul), so meditation encourages the lungs
to dance through breathing (the flying of spirit).
872. Just as yoga encourages the body to dance
through moving (the swaying of instinct), so literature encourages the brain to
dance through thinking (the pondering of mind).
873. All such true, or genuine, cultural
encouragements appertain to sensible dance, and thus run contrary, in their
omega orientation, to the original, or once-born, grain of sensual dance.
874. To be delivered from the false diabolic culture
of art (painting/drawing) to the true diabolic culture of percussion, as from
eyes to heart, along the space-time continuum of 'falling fire'.
875. To be delivered from the false divine culture
of music to the true divine culture of meditation, as from ears to lungs, along
the time-space continuum of 'rising air'.
876. To be delivered from the false feminine culture
of drama to the true feminine culture of yoga, as from tongue to womb, along
the volume-mass continuum of 'falling water'.
877. To be delivered from the false masculine
culture of sculpture to the true masculine culture of literature
(poetry/fiction/philosophy), as from phallus to brain, along the mass-volume
continuum of 'rising vegetation'.
878. From the alpha-most false diabolic culture of
art to the alpha-least false divine culture of music via the alpha-more
(relative to most) false feminine culture of drama and the alpha-less (relative
to least) false masculine culture of sculpture, as from fourth- to first-rate
via third- and second-rate manifestations of sensual dance.
879. From the omega-least true diabolic culture of
percussion to the omega-most true divine culture of meditation via the
omega-less (relative to least) true feminine culture of yoga and the omega-more
(relative to most) true masculine culture of literature, as from fourth- to
first-rate via third- and second-rate manifestations of sensible dance.
880. That which encourages sex is called nature, and
nature has no greater function than to encourage sex.
881. That which encourages sport is called
civilization, and civilization has no greater function than to encourage sport.
882. That which encourages war is called barbarism,
and barbarism has no other function than to encourage war.
883. Just as crime and punishment hang together in
devolutionary terms, so sin and grace hang together in evolutionary terms, the
former pair objective, the latter pair subjective.
884. To devolve from crime to punishment, as from
war to sport, but to evolve from sin to grace, as from sex to dance.
885. Sin stands to grace as crime to punishment,
although sin, being masculine, is far less culpable than crime, which is
diabolic.
886. Likewise, it could be said that sex stands to
dance as war to sport, although sex, being masculine, is far less culpable than
war, which is diabolic.
887. Another parallel to the above would be of
economics standing to religion as science to politics, although economics,
being masculine, is far less culpable than science, which, as we have already
argued, is diabolic.
888. Similarly, nature (philistinism) stands to
culture as barbarity to civility, although nature, being masculine, is far less
culpable than barbarity, which is diabolic.
889. Barbarity does not become identifiable with
crime until the achievement of civility, which, punishingly recognizing
barbarity as crime, puts a criminal taboo on it.
890. Conversely, nature does not become identifiable
with sin until the achievement of culture, which, gracefully recognizing nature
as sin, puts a sinful taboo on it.
891. Thus there are people and societies which are
either too barbarous to be aware of crime or too natural to be aware of sin,
depending on their overall gender, so to speak.
892. Once people and societies achieve civility or
culture, punishment or grace, they become personally and institutionally aware
of the criminal nature of barbarity and of the sinful nature of naturalism.
893. War crimes tribunals are an integral part of a
civilized society's response to the barbarity of war.
894. One could argue that the cultural equivalent of
war crimes tribunals would be sex sins tribunals, which would be an integral
part of a cultural society's response to the naturalism of sex.
895. The relationship of women to men is a socially
unequal one when the former are feminine (rather than predominantly diabolic)
and the latter masculine (rather than predominantly divine), since men are
identifiable with a culpable status (as naturalistic philistines) and women, by
contrast, with a redeemed one (as punishing protectors of civilization).
896. The only way men can achieve ascendancy over
women (as feminine punishers) is through conversion to God, whereby they become
divine; for grace stands to sin as punishment to crime - namely, as the
redemption of a culpable status.
897. The 'man of God', a subman in sensuality and a
superman in sensibility, stands in a superior relationship to man and
independently of woman. For he has
achieved noumenal parity with the Devil, who is his (im)moral antithesis.
898. Achieving noumenal parity with the Devil is, in
a way, akin to 'becoming as little children', albeit one is at the furthest
possible remove from childhood in what is effectively the highest form of
adulthood.
899. One does not achieve divinity without a
struggle, principally with masculinity and its philistine predilection for sex.
900. Such a predilection can exist as pervasively in
the brain as in the phallus, where, in contrast to the latter context, it takes
a psychical form.
901. Certainly the achievement of 'rising air' at
the expense of 'rising vegetation', of God at the expense of man, does not
follow from a conversion to Christ, Who is simply the standard bearer, in the
West, for the 'virtuous man'.
902. The 'virtuous man' may be preferable to the
'vicious man', as sensibility to sensuality, but he is still masculine rather
than divine, and hence no better than nonconformist.
903. Even the brain must be denied if one is to get
beyond the sensible mode of 'rising vegetation' and achieve the corresponding
mode of 'rising air', centring in the lungs.
904. Man can rise to God, just as woman can fall
from the Devil; but no woman can ever rise to God, nor should any man ever fall
to the Devil.
905. That which is on the subjective side of the
gender fence can, as man, rise to God, becoming divine, and thus beyond the
seductions of woman.
906. It would be unacceptable for a superman, a man
of sensible godliness, to have relations with women, thereby putting himself at
risk of fatherhood in relation to children.
907. For children, remember, stand closer to the
Devil by dint of their optical-emotional bias, in the space-time continuum, for
'falling fire', and no man of God, least of all a supermasculine one, can allow
himself to be compromised by the Devil!
908. Submen are also, in their spirituality of the
ears, men of God, albeit in terms of sensuality rather than sensibility.
909. Just as the Antichristian can be delivered to
Christianity, evolving from phallic sensuality to cerebral sensibility, so what
might be called the Antibuddhist can be delivered to Buddhism, evolving from
aural sensuality to respiratory sensibility.
910. The subman is likely to become a better and
more genuine superman than the man who has converted from Christianity to
Buddhism, abandoning nonconformism for transcendentalism.
911. This is because conversion from nonconformism
to transcendentalism entails a leap from phenomenal to noumenal planes, from
masculinity to supermasculinity (divinity), whereas the submasculine
anti-transcendentalist is already on the noumenal plane, if in relation to time
as opposed to space.
912. The absence of submen from the world would be a
great loss to God, since not only are they divine as opposed to, say, diabolic,
but of a disposition, in aural sensuality, that can be directly delivered,
along the time-space continuum, to respiratory sensibility, wherein being is
supreme rather than primal.
913. Adherence to primal being may be vicious, given
the divergent nature of sensuality, but it is the best possible precondition of
supreme being, in which virtue attains to a cultural apotheosis.
914. Christians are usually content to remain
'virtuous men', not convert to 'virtuous gods' (supermen) by abandoning
Christianity (nonconformism) for Buddhism (transcendentalism).
915. The triadic Beyond allows, as the student of my
work may already have gathered, for a tier of 'virtuous men' under the tier of
'virtuous gods', as well as for a tier, at the bottom, of 'virtuous women', or
those who would traditionally have related less to Christian nonconformism than
to Marian humanism.
916. What it does not, and never will, allow for ...
is a tier of 'virtuous devils' (subwomen), since there can be no place in Eternity
for the repetitive time of fundamentalism.
917. 'Kingdom Come', as I conceive of it, is
accordingly a society objectively rooted in a new humanism, and subjectively
centred, above this, in new forms of nonconformism and transcendentalism, the
latter of which will be of paramount significance.
918. For there is nought higher than the Truth, or
superman, except it be the supreme being of his joy, or Heaven.
919. Thus will beauty and knowledge co-exist in
subordinate salvations to the ultimate salvation of truth ... in the supreme
being of the Holy Spirit of Heaven.
920. The truth of superman ... the Transcendentalist
... makes possible the supreme being of the Holy Spirit of Heaven, just as the
knowledge of man ... the Nonconformist ... makes possible the supreme taking of
the Holy Mind of the Earth, and the beauty of woman ... the Humanist ... makes
possible the supreme giving of the Holy Id of Purgatory.
921. The truth of God (inner) contrasts with the
weakness of Antigod (outer), as the strength of the Devil (inner) with the
illusion of the Antidevil (outer).
922. The knowledge of man (inner) contrasts with the
ugliness of antiman (outer), as the beauty of woman (inner) with the ignorance
of antiwoman (outer).
923. The joy of Heaven contrasts with the
humiliation of Antiheaven, as the pride of Hell with the woe of Antihell.
924. The love of the earth contrasts with the pain
of the anti-earth, as the pleasure of purgatory with the hate of antipurgatory.
925. To diverge, in Antigod's weakness, from the
humiliation of Antiheaven is the divine opposite of to converge, in God's
truth, upon the joy of Heaven.
926. To diverge, in Antidevil's illusion, from the
woe of Antihell is the diabolic opposite of to converge, in Devil's strength,
upon the pride of Hell.
927. To diverge, in antiman's ugliness, from the
pain of anti-earth is the masculine opposite of to converge, in man's
knowledge, upon the love of earth.
928. To diverge, in antiwoman's ignorance, from the
hate of antipurgatory is the feminine opposite of to converge, in woman's
beauty, upon the pleasure of purgatory.
929. To diverge in the sensuality of sequential time
is the cultural opposite of to converge in the sensibility of spaced space.
930. To diverge in the sensuality of spatial space
is the barbarous opposite of to converge in the sensibility of repetitive time.
931. To diverge in the sensuality of massive mass is
the natural opposite of to converge in the sensibility of voluminous volume.
932. To diverge in the sensuality of volumetric
volume is the civilized opposite of to converge in the sensibility of massed
mass.
933. To progress along the time-space continuum from
primal to supreme being via divergent and convergent forms of cultural
subjectivity.
934. To progress along the space-time continuum from
primal to supreme doing via divergent and convergent forms of barbarous
objectivity.
935. To progress along the mass-volume continuum
from primal to supreme taking via divergent and convergent forms of natural
subjectivity.
936. To progress along the volume-mass continuum
from primal to supreme giving via divergent and convergent forms of civilized
objectivity.
937. The content of primal being, which is
humiliation, precedes the form of sequential time, which is weakness, whereas
the form of spaced space, which is truth, precedes the content of supreme
being, which is joy.
938. The content of primal doing, which is woe,
precedes the form of spatial space, which is illusion, whereas the form of
repetitive time, which is strength, precedes the content of supreme doing,
which is pride.
939. The content of primal taking, which is pain,
precedes the form of massive mass, which is ugliness, whereas the form of
voluminous volume, which is knowledge, precedes the content of supreme taking,
which is love.
940. The content of primal giving, which is hate,
precedes the form of volumetric volume, which is ignorance, whereas the form of
massed mass, which is beauty, precedes the content of supreme giving, which is
pleasure.
941. Thus it can be maintained that whereas content
conditions form in sensuality, form, by contrast, conditions content in
sensibility, and this despite the interrelation of form and content.
942. Content is equivalent to the glory of a
quality, whereas form is equivalent to the power of a quantity.
943. Glory can be elemental or molecular, absolute
or relative, while power will be of particles or wavicles, primary or
secondary.
944. Hence elemental particles are a materialist
(scientific) manifestation of glory and power on account of their absolute
primary nature - one compounded of elemental qualities and particle quantities.
945. Likewise molecular particles are a realist
(political) manifestation of glory and power on account of their relative
primary nature - one compounded of molecular qualities and particle quantities.
946. Similarly, molecular wavicles are a naturalist
(economic) manifestation of glory and power on account of their relative
secondary nature - one compounded of molecular qualities and wavicle
quantities.
947. Finally, elemental wavicles are an idealist
(religious) manifestation of glory and power on account of their absolute
secondary nature - one compounded of elemental qualities and wavicle
quantities.
948. The glory of an element precedes its power,
whereas the power of an elementino precedes its glory, cause preceding effect
in both sensuality and sensibility.
949. Hence from elemental and/or molecular
particle/wavicle photons to particle/wavicle elemental and/or molecular photinos
with regard to the space-time continuum of 'falling fire'.
950. Likewise from elemental and/or molecular
particle/wavicle protons to particle/wavicle elemental and/or molecular
protinos with regard to the time-space continuum of 'rising air'.
951. Similarly, from elemental and/or molecular
particle/wavicle electrons to particle/wavicle elemental and/or molecular
electrinos with regard to the volume-mass continuum of 'falling water'.
952. Finally, from elemental and/or molecular
particle/wavicle neutrons to particle/wavicle elemental and/or molecular
neutrinos with regard to the mass-volume continuum of 'rising vegetation'.
953. From the materialistic materialism, or
materialism per se, of elemental particle photons to the idealistic
materialism of elemental wavicle photons via the realistic materialism of
molecular particle photons and the naturalistic materialism of molecular
wavicle photons with regard to the primal doing of spatial space.
954. From the materialistic materialism, or
materialism per se, of particle elemental photinos to the idealistic
materialism of wavicle elemental photinos via the realistic materialism of
particle molecular photinos and the naturalistic materialism of wavicle
molecular photinos with regard to the supreme doing of repetitive time.
955. From the materialistic idealism of elemental
particle protons to the idealistic idealism, or idealism per se,
of elemental wavicle protons via the realistic idealism of molecular particle
protons and the naturalistic idealism of molecular wavicle protons with regard
to the primal being of sequential time.
956. From the materialistic idealism of particle
elemental protinos to the idealistic idealism, or idealism per se,
of wavicle elemental protinos via the realistic idealism of particle molecular
protinos and the naturalistic idealism of wavicle molecular protinos with
regard to the supreme being of spaced space.
957. From the materialistic realism of elemental
particle electrons to the idealistic realism of elemental wavicle electrons via
the realistic realism, or realism per se, of molecular particle
electrons and the naturalistic realism of molecular wavicle electrons with
regard to primal giving in volumetric volume.
958. From the materialistic realism of particle
elemental electrinos to the idealistic realism of wavicle elemental electrinos
via the realistic realism, or realism per se, of particle molecular
electrinos and the naturalistic realism of wavicle molecular electrinos with
regard to the supreme giving of massed mass.
959. From the materialistic naturalism of elemental
particle neutrons to the idealistic naturalism of elemental wavicle neutrons
via the realistic naturalism of molecular particle neutrons and the
naturalistic naturalism, or naturalism per se, of molecular wavicle
neutrons with regard to the primal taking of massive mass.
960. From the materialistic naturalism of particle
elemental neutrinos to the idealistic naturalism of wavicle elemental neutrinos
via the realistic naturalism of particle molecular neutrinos and the
naturalistic naturalism, or naturalism per se, of wavicle molecular
neutrinos with regard to the supreme taking of voluminous volume.
961. On a similar basis to the above sequence, one
could speak of a devolutionary regression, within noumenal objectivity, from
the criminal crime (crime per se) of primary primal doing to the
graceful crime of secondary primal doing via the punishing crime of primary
spatial space and the sinful crime of secondary spatial space.
962. Conversely, one could speak of a devolutionary
progression, within noumenal objectivity, from the criminal crime (crime per se)
of primary supreme doing to the graceful crime of secondary supreme doing via
the punishing crime of primary repetitive time and the sinful crime of secondary
repetitive time.
963. Likewise one could speak of an evolutionary
regression, within noumenal subjectivity, from the criminal grace of primary
primal being to the graceful grace (grace per se) of secondary
primal being via the punishing grace of primary sequential time and the sinful
grace of secondary sequential time.
964. Conversely, one could speak of an evolutionary
progression, within noumenal subjectivity, from the criminal grace of primary
supreme being to the graceful grace (grace per se) of
secondary supreme being via the punishing grace of primary spaced space and the
sinful grace of secondary spaced space.
965. Similarly, one could speak of a devolutionary
regression, within phenomenal objectivity, from the criminal punishment of
primary primal giving to the graceful punishment of secondary primal giving via
the punishing punishment (punishment per se) of primary volumetric
volume and the sinful punishment of secondary volumetric volume.
966. Conversely, one could speak of a devolutionary
progression, within phenomenal objectivity, from the criminal punishment of
primary supreme giving to the graceful punishment of secondary supreme giving
via the punishing punishment (punishment per se) of primary massed
mass and the sinful punishment of secondary massed mass.
967. Finally, one could speak of an evolutionary
regression, within phenomenal subjectivity, from the criminal sin of primary
primal taking to the graceful sin of secondary primal taking via the punishing sin
of primary massive mass and the sinful sin (sin per se)
of secondary massive mass.
968. Conversely, one could speak of an evolutionary
progression, within phenomenal subjectivity, from the criminal sin of primary
supreme taking to the graceful sin of secondary supreme taking via the
punishing sin of primary voluminous volume and the sinful sin (sin per se)
of secondary voluminous volume.
969. On a similar basis to the above sequence, one
could speak of an objective divergence, within alpha devility, from the
barbarous barbarism (barbarism per se) of outer scientific war
to the cultural barbarism of outer religious war via the civilized barbarism of
outer political war and the natural barbarism of outer economic war.
970. Conversely, one could speak of an objective
convergence, within omega devility, from the barbarous barbarism (barbarism per se)
of inner scientific war to the cultural barbarism of inner religious war via
the civilized barbarism of inner political war and the natural barbarism of
inner economic war.
971. Likewise one could speak of a subjective
divergence, within alpha divinity, from the barbarous culture of outer
scientific dance to the cultural culture (culture per se)
of outer religious dance via the civilized culture of outer political dance and
the natural culture of outer economic dance.
972. Conversely, one could speak of a subjective
convergence, within omega divinity, from the barbarous culture of inner
scientific dance to the cultural culture (culture per se)
of inner religious dance via the civilized culture of inner political dance and
the natural culture of inner economic dance.
973. Similarly, one could speak of an objective
divergence, within alpha femininity, from the barbarous civilization of outer
scientific punishment to the cultural civilization of outer religious
punishment via the civilized civilization (civilization per se)
of outer political punishment and the natural civilization of outer economic
punishment.
974. Conversely, one could speak of an objective convergence,
within omega femininity, from the barbarous civilization of inner scientific
punishment to the cultural civilization of inner religious punishment via the
civilized civilization (civilization per se) of inner political
punishment and the natural civilization of inner economic punishment.
975. Finally, one could speak of a subjective
divergence, within alpha masculinity, from the barbarous nature of outer
scientific sin to the cultural nature of outer religious sin via the civilized
nature of outer political sin and the natural nature (nature per se)
of outer economic sin.
976. Conversely, one could speak of a subjective
convergence, within omega masculinity, from the barbarous nature of inner
scientific sin to the cultural nature of inner religious sin via the civilized
nature of inner political sin and the natural nature (nature per se)
of inner economic sin.
977. On a similar basis to the above sequence, one
could speak of a super-unnatural fall, within super-unconscious sensual negativity,
from the clear clearness (clearness per se) of metachemical fire to
the holy clearness of metaphysical fire via the unclear clearness of chemical
fire and the unholy clearness of physical fire.
978. Conversely, one could speak of a sub-unnatural
fall, within sub-unconscious sensible negativity, from the clear clearness
(clearness per se) of metachemical fire to the holy clearness of
metaphysical fire via the unclear clearness of chemical fire and the unholy
clearness of physical fire.
979. Likewise one could speak of a subnatural rise,
within subconscious sensual positivity, from the clear holiness of metachemical
air to the holy holiness (holiness per se) of metaphysical air via
the unclear holiness of chemical air and the unholy holiness of physical air.
980. Conversely, one could speak of a supernatural
rise, within superconscious sensible positivity, from the clear holiness of
metachemical air to the holy holiness (holiness per se)
of metaphysical air via the unclear holiness of chemical air and the unholy
holiness of physical air.
981. Similarly, one could speak of an unnatural
fall, within outer unconscious sensual negativity, from the clear unclearness
of metachemical water to the holy unclearness of metaphysical water via the
unclear unclearness (unclearness per se) of chemical water and
the unholy unclearness of physical water.
982. Conversely, one could speak of an unnatural
fall, within inner unconscious sensible negativity, from the clear unclearness
of metachemical water to the holy
unclearness of metaphysical water via the unclear unclearness (unclearness per se)
of chemical water and the unholy unclearness of physical water.
983. Finally, one could speak of a natural rise,
within outer conscious sensual positivity, from the clear unholiness of
metachemical vegetation to the holy unholiness of metaphysical vegetation via
the unclear unholiness of chemical vegetation and the unholy unholiness
(unholiness per se) of physical vegetation.
984. Conversely, one could speak of a natural rise,
within inner conscious sensible positivity, from the clear unholiness of
metachemical vegetation to the holy unholiness of metaphysical vegetation via
the unclear unholiness of chemical vegetation and the unholy unholiness
(unholiness per se) of physical vegetation.
985. What all the above repetitive sequences
demonstrate ... is that each subdivision of any given axis, continuum, or
whatever, is both beholden to the overall generalization most characteristic of
its per se definition and beholden to the particular
'bovaryization' to which it may, as subordinate, adjectivally relate.
986. Hence idealism, to name but one definition,
will be subdivisible into materialistic, realistic, naturalistic, and
idealistic manifestations according to whether we are conceiving of being
in relation to scientific, political, economic, or religious contexts, in
either sensuality or sensibility.
987. Idealism is ever associated with being
(passivity), which exists, whether directly or indirectly, absolutely or
relatively, in relation to air.
988. Materialism is ever associated with doing
(activity), which exists, whether directly or indirectly, absolutely or
relatively, in relation to fire.
989. Realism is ever associated with giving
(selectivity), which exists, whether directly or indirectly, absolutely or
relatively, in relation to water.
990. Naturalism is ever associated with taking
(collectivity), which exists, whether directly or indirectly, absolutely or
relatively, in relation to vegetation.
991. When idealism is sensual, existing in relation
to sequential time, we have to distinguish between evil being and vicious being
on the basis of primary and secondary manifestations of each.
992. Hence being is evil rather than vicious when it
has an elemental correlation, whether primary or secondary, but vicious rather
than evil when its correlation is with the molecular relativities intermediate
between the elemental absolutes.
993. When idealism is sensible, existing in relation
to spaced space, we have to distinguish between good being and virtuous being
on the basis of primary and secondary manifestations of each.
994. Hence being is good rather than virtuous when it
has an elemental correlation, whether primary or secondary, but virtuous rather
than good when its correlation is with the molecular relativities intermediate
between the elemental absolutes.
995. What applies to being in relation to elemental
and molecular manifestations of sensuality and sensibility applies equally well
to doing, giving, and taking.
996. The primary vice is morally superior to the
primary evil, while the secondary vice is morally inferior to the secondary
evil.
997. The primary virtue is morally superior to the
primary good, while the secondary virtue is morally inferior to the secondary
good.
998. From the alpha-most immorality of primary evil
doing to the alpha-least immorality of secondary evil doing via the alpha-more
(relative to most) immorality of primary vicious doing and the alpha-less
(relative to least) immorality of secondary vicious doing.
999. From the omega-least immorality of primary good
doing to the omega-most immorality of secondary good doing via the omega-less (relative
to least) immorality of primary virtuous doing and the omega-more (relative to
most) immorality of secondary virtuous doing.
1000. From the alpha-most morality of primary evil
being to the alpha-least morality of secondary evil being via the alpha-more
(relative to most) morality of primary vicious being and the alpha-less
(relative to least) morality of secondary vicious being.
1001. From the omega-least morality of primary good
being to the omega-most morality of secondary good being via the omega-less
(relative to least) morality of primary virtuous being and the omega-more
(relative to most) morality of secondary virtuous being.
1002. From the alpha-most immorality of primary evil
giving to the alpha-least immorality of secondary evil giving via the
alpha-more (relative to most) immorality of primary vicious giving and the
alpha-less (relative to least) immorality of secondary vicious giving.
1003. From the omega-least immorality of primary good
giving to the omega-most immorality of secondary good giving via the omega-less
(relative to least) immorality of primary virtuous giving and the omega-more
(relative to most) immorality of secondary virtuous giving.
1004. From the alpha-most morality of primary evil
taking to the alpha-least morality of secondary evil taking via the alpha-more
(relative to most) morality of primary vicious taking and the alpha-less
(relative to least) morality of secondary vicious taking.
1005. From the omega-least morality of primary good taking
to the omega-most morality of secondary good taking via the omega-less
(relative to least) morality of primary virtuous taking and the omega-more
(relative to most) morality of secondary virtuous taking.
1006. A society which acknowledges barbarism as crime
is a civilized society, or one governed by feminine criteria.
1007. A society which acknowledges naturalism as sin
is a cultural society, or one led by divine criteria.
1008. Confession of sins, or natural indulgences, is
a precondition of getting back on level terms with God, since it indicates that
the confessee is no mere philistine, completely indifferent if not hostile to
culture, but a cultural person anxious to atone for his sinful shortcomings.
1009. Forgiveness of sins is the graceful counterpart
to the punishment of crime.
1010. Women are less disposed to grace than men not
least of all because they are obliged, and indeed required, as mothers, to
punish their children in due process of raising them.
1011. Women are neither constitutionally nor
biologically disposed to grace, nor, in a sense, are they exposed to sin to
anything like the same extent as men - largely because they are the objects
of sin.
1012. Justice is a woman weighing crime and
punishment in the scales of judicial retribution.
1013. The figure holding a torch up to the sky is
less a woman than a devil (superwoman), who barbarously illuminates the cosmos.
1014. Just as grace is germane to a superior type of
man, whether subman (in divine sensuality) or superman (in divine sensibility),
so crime is germane to an inferior type of woman, whether superwoman (in
diabolic sensuality) or subwoman (in diabolic sensibility).
1015. The man who identifies with the Devil is
unwittingly associating himself with superfeminine and/or subfeminine criteria,
which are not only contrary to his gender as a man, but contrary to his
interests as one.
1016. Conversely, any woman who identifies with God
is unwittingly associating herself with submasculine and/or supermasculine
criteria, which are not only contrary to her gender as a woman, but contrary to
her interests as one.
1017. The superman, who is God in the most virtuous
way, is no more amoral than the subman, who is God in the most vicious way.
1018. Both the subman and the superman are alike
moral, which is to say, subjective, positive, individual, etc.
1019. The subwoman, who is Devil in the most virtuous
way, is no more amoral than the superwoman, who is Devil in the most vicious
way.
1020. Both the subwoman and the superwoman are
immoral, which is to say, objective, negative, communal, etc.
1021. Amorality is to oscillate between immoral and
moral alternatives, whether in relation to the noumenal planes or, below these,
to the phenomenal planes, or indeed in relation to both planes.
1022. Both Limbo, as a compromise between Hell and
Heaven, and the World, as a compromise between Earth and Purgatory, are amoral
realms, regions, positions, situations.
1023. Sexually speaking, heterosexuality, as a
compromise between male and female, earth and purgatory, is amoral, whereas
lesbianism, which is purely female, and homosexuality, which is purely male,
are respectively immoral and moral sexual alternatives.
1024. The world turns on the basis of an amoral
compromise between earth and purgatory, or masculine and feminine elements.
1025. That which is moral sticks to its own
subjective bent, whether with regard to phenomenal or noumenal criteria.
1026. That which is immoral sticks to its own
objective bent, whether with regard to phenomenal or noumenal criteria.
1027. To rise, in noumenal morality, from aural
(phone) sex to intercourse with plastic inflatables, as from subman to
superman.
1028. To fall, in noumenal immorality, from voyeurism
to masturbation, as from superwoman to subwoman.
1029. To alternate between noumenal morality and
immorality is to be amoral, which is neither heavenly nor hellish, but akin to
a sexual limbo.
1030. Both fire and water, corresponding to hell and
purgatory, are primary elements, since rooted in particle objectivity.
1031. Both vegetation and air, corresponding to earth
and heaven, are secondary elements, since centred in wavicle subjectivity.
1032. Likewise, devils (superwomen/subwomen) and
women are primary, whereas men and gods (submen/supermen) are secondary.
1033. Science and politics are likewise primary
disciplines, in contrast to the secondary standings of economics and religion.
1034. The primary will predominate in a
Superheathen/Heathen age and/or society, whereas the secondary is more
characteristic of Christian/Superchristian ages and/or societies.
1035. The primary corresponds to an original
(once-born) curse, in contrast to which the secondary is a reborn blessing.
1036. Hence the primary is in no way superior to the
secondary, nor, for that matter, is it inferior, like sin to grace with regard
to order of moral subjectivity, or crime to punishment with regard to order of
immoral objectivity, but simply contrary.
1037. Rejecting the primary is a precondition of achieving
the secondary, especially in the case of a male rejection of female seductions.
1038. Only he who rejects woman, who is primary, can
achieve God, Who is secondary, or, failing that, a more subjective
understanding of himself as man.
1039. Being man, even unto Christ, is still sinful
compared to the grace of the 'Peace that surpasses all understanding', as the
lungs surpass the brain.
1040. Even prayer is sinful ... to the extent that it
appertains to the brain as the most subjective manifestation of Christian
nonconformism.
1041. More sinful than prayer is Bible idolatry,
whether in connection with the New Testament, where it parallels the Son, or
with the Old Testament, where it parallels the Father or, more correctly,
Jehovah (Whose nearest equivalent to a Son is Satan, who fell from 'On High',
meaning, in effect, the superdiabolic realm of superfeminine primacy to the
subdivine realm of submasculine primacy, or, in plain cosmic parlance, from
stellar to solar).
1042. The sin of Bible idolatry leads to a meek
acquiescence, on the part of the unthinking, in untruths and falsehoods, such
as the ludicrous notion of God preceding the Devil ... as Jehovah precedes
Satan.
1043. To be delivered from sin unto grace is to
reject Bible idolatry and its exposure to falsehood.
1044. Only Social Transcendentalism can liberate the
People, both Christian and Jewish, from their respective Bibles, leading them,
via a democratically-expressed wish for religious sovereignty, into a more
graceful future.
1045. It is with the intention of liberating the
People from falsehood that I have written these Omega Maxims, in the
hope that, one day, they too will have the benefit of my truth and be able to
join me in proclaiming it, contemplatively or meditatively, to the Universe!
