INFORMAL MAXIMS
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
____________
1. Only a
clod would prefer the heaviness of the flesh to the lightness of air, and thus
pleasure to joy.
2. To
distinguish between the sanity of God, which is spiritual, and the insanity of
the Devil, which is emotional.
3. To
distinguish, likewise, between the rationality of man, which is intellectual,
and the irrationality of woman, which is sexual (instinctual).
4. Sanity
is spiritual and insanity emotional, whereas rationality is intellectual and
irrationality sexual.
5. The
sanity of Heaven, as against the insanity of Hell.
6. The
rationality of Purgatory, as against the irrationality of the World.
7. The
negative sanity (light) of the Clear Light of the Void vis-à-vis the positive
sanity (air) of the Holy Spirit of Heaven.
8. The
negative insanity (fire) of the Clear Heat of Time vis-à-vis the positive
insanity (blood) of the Holy Soul of Hell.
9. The
negative rationality (water) of the Clear Coldness of Volume vis-à-vis the
positive rationality (intellect) of the Holy Mind of Purgatory.
10. The
negative irrationality (earth) of the Clear Darkness of Mass vis-à-vis the
positive irrationality (flesh) of the Holy Will of the World.
11. The
negative sanity of the leading class vis-à-vis the positive sanity of the
classless.
12. The
negative insanity of the ruling class vis-à-vis the positive insanity of the
upper class.
13. The
negative rationality of the managing class vis-à-vis the positive rationality
of the middle class.
14. The
negative irrationality of the working class vis-à-vis the positive irrationality
of the lower class.
15. There
is a metaphorical sense in which it could be argued that if 'God' invented
words, then the 'Devil' invented numbers.
16. If
the essence of words is religious, then the essence of numbers is scientific.
17. Characters,
being joined together into words, are essentially cultural, whereas digits,
separated one from another, are fundamentally barbarous.
18. Words
are generally written and numbers printed, though it is equally possible to
print words and to join numbers.
19. An
age which prints words and joins numbers is rather more phenomenal and secular
than noumenal and cultural.
20. The
more one prefers to join characters the less one is likely to print numbers.
21. Printing
characters, as in 'John', is the 'worst of a good job', whereas writing
numbers, as in 'one, two, three', is the 'best of a bad job'.
22. Hell
and the World respond to numbers, whereas Purgatory and Heaven relate to words.
23. Hell's
numbers are printed and the World's numbers written, whereas Purgatory's
characters are printed and Heaven's characters written.
24. The noumenal objectivity of printed numbers (digits) vis-à-vis
the phenomenal subjectivity of written numbers.
25. The
phenomenal objectivity of printed characters vis-à-vis the noumenal
subjectivity of written characters.
26. The
greater the artist, the more will he prefer to write numbers as words than to
print them as digits.
27. The
true philosopher will refrain from using digits altogether, even if he is
occasionally obliged to write numbers.
28. The
thought number is always a word, not a digit; for digits, being symbolic, are
merely apparent.
29. Numbers
derive their sounds from words, as in 'one-two-three', whereas '1-2-3', being
digits, are merely symbolic.
30. A
symbol has no sound, since the hollow reflection of a vacuous alpha.
31. The
more vacuous the society, the greater the importance it attaches to symbols and
the less importance, by comparison, to sounds.
32. Now
is the age of the 'hollow men' (Eliot), who are first mesmerized and then
dominated by digits.
33. Time
is measured by digits which tick (repetitively) and/or flicker (sequentially)
from number to number in symbolic vacuity.
34. One
may read the repetitive time of a ticking watch, but to read the sequential
time of a digital watch would be a contradiction in terms.
35. The
digital watch is merely symbolic and deserves only to be noted, not read!
36. Digital
watches/clocks are the hollow reflection of a vacuous alpha - the alpha of
sequential time.
37. Sequential
time is fascist and weak, whereas repetitive time is fundamentalist and strong.
38. Sequential
time correlates with fire and repetitive time with blood.
39. 'Old
Father Time' is repetitive time, and contrasts with the sequential time
(digital) of what might be called 'New (in relation to digitals) Satan Time'.
40. Time
is never moral, whether repetitive or sequential, but repetitive time has the advantage
over sequential time of at least being positively (rather than negatively)
immoral.
41. The
man who is dominated by time cannot know and realize the absolute freedom of
space.
42. Time
acts as an emotional barrier to the spiritual freedom of space.
43. The
sequential timelessness of spatial space, as against the repetitive
timelessness of spaced space.
44. Both
the Clear Light of the Void and the Holy Spirit of Heaven are timeless, but the
timelessness of the former, having reference to spatial space, is sequential,
whereas the timelessness of the latter, being affiliated to spaced space, is
repetitive.
45. The
man who is dominated by mass cannot know and realize the relative freedom of
volume.
46. Mass
acts as a sexual barrier to the intellectual freedom of volume.
47. The
massed masslessness of volumetric volume, as against
the massive masslessness of voluminous volume.
48. Both
the Clear Coldness of Volume and the Holy Mind of Purgatory are massless, but the masslessness of
the former, having reference to volumetric volume, is massed, whereas the masslessness of the latter, being affiliated to voluminous
volume, is massive.
49. Purgatory
stands between the World and Heaven as a kind of half-salvation relative to the
intellect.
50. The
man who is dominated by mass may not know and realize the relative freedom of
volume, but if he renounces the World he can know and realize the absolute
freedom of space.
51. The
absolute freedom of space is commensurate with salvation, whether negatively, as
in the case of spatial space, or positively, as in the case of spaced space.
52. Absolute
freedom differs from relative freedom as the noumenal
from the phenomenal, or Heaven from Purgatory.
53. Likewise,
absolute binding (enslavement) differs from relative binding as the noumenal from the phenomenal, or Hell from the World.
54. The
World is relatively bound, but can achieve deliverance from its binding (sin)
through the absolute freedom of Heaven.
55. Purgatory
is relatively free, and such a relative freedom leads not to the heaven of
absolute freedom but to the hell of absolute binding.
56. Delivered
from mass for the salvation of space.
57. Driven
from volume to the damnation of time.
58. The
Last shall be first and the First shall be last; for the World is destined for
Heaven and Purgatory for Hell.
59. The
Catholic Irish shall be the transcendentalist First and the Protestant British
the fundamentalist Last; for Ireland, being of the World, is destined for
Heaven, whereas Britain, being of Purgatory, is destined for Hell.
60. The
British are a purgatorially clever people in the
process of becoming hellishly foolish.
61. The
Irish are a worldly stupid people in the process of becoming heavenly wise.
62. When
the British are no longer intellectually clever but soulfully foolish, then
will they be damned.
63. When
the Irish are no longer sexually stupid but spiritually wise, then they will be
saved.
64.
65. Ireland
has yet to be saved, despite appearances to the contrary, to the heaven of
spiritual wisdom.
66. Ireland
will only be saved to the heaven of spiritual wisdom when the People vote, compliments
of the Second Coming, [Whether or not this is a veiled reference to the author
of this text and to other texts by the same writer, the term should be
understood loosely and equivalently, rather than literally and pedantically. There can be no literal Second Coming
of Jesus Christ, so far as I am concerned!] for religious sovereignty.
67. Britain's
damnation to the hell of soulful folly will only be official on the day that,
for whatever reason, nonconformism is eclipsed by
fundamentalism, and Moslem parliamentarianism replaces the Protestant
parliament of
68. Time
alone will tell whether Britain can avoid official damnation and become, like
Ireland, a country of the Saved; though the odds, at present, are rather
stacked against it!
69. That
man who is beyond time will disincline to wear a watch.
70. Time
is ever a mark of the Devil, and he who wears a watch is rooted in the
diabolic, whether negatively (fascism) or positively (fundamentalism),
depending whether his watch is sequential or repetitive.
71. To
transcend time in the timeless space of heavenly salvation.
72. To
distinguish between the voyeuristic/oral idealism of 'heavenly sex' and the fetishistic/masturbatory naturalism of 'hellish sex'.
73. To
distinguish, likewise, between the sadomasochistic/heterosexual realism of
'worldly sex' and the homosexual/lesbian materialism of 'purgatorial sex'.
74. The
sexual idealism of Heaven vis-à-vis the sexual naturalism of Hell.
75. The
sexual realism of the World vis-à-vis the sexual materialism of Purgatory.
76. To
transcend mass in the massless volume of purgatorial
intellectuality.
77. The
transcendentalism of Purgatory, being intellectual, is necessarily a false
transcendentalism which accords with nonconformist opposition to the World.
78. True
transcendentalism can only be spiritual, and thus not opposed to the World,
like Purgatory, but beyond it!
79. True
transcendentalism is rather akin to oral sex beyond conventional heterosexual
intercourse.
80. Oral sex,
by which I primarily mean kissing, is thus akin to a mode of sexual salvation
which transcends the World.
81. Oral
sex is the type of sexuality most appropriate to a heavenly society, which is
focused on the breath.
82. The
illusory nature of voyeurism vis-à-vis the truthful nature of oral sex.
83. The
weak nature of fetishism vis-à-vis the strong nature of masturbation.
84. The
evil nature of homosexual intercourse vis-à-vis the good nature of lesbianism.
85. The
ugly nature of sadomasochism vis-à-vis the beautiful nature of heterosexual
intercourse.
86. Sex
is no-less ideological than politics or religion, and people can be known and
judged according to their sexual preferences.
87. Salvation
does not entail an abandonment of sex so much as a transmutation of and
refinement upon it, as from heterosexual intercourse to oral sex.
88. People
who kiss in public are guilty of no more than a divine approach to sex.
89. Because
the public is outer and the private inner, it could be argued that whereas
kissing in public corresponds to outer spirit, private kissing, by comparison,
corresponds to inner spirit.
90. Likewise
a distinction could be drawn between public and private voyeurism on the basis
of an outer/inner dichotomy in relation to light.
91. Hence
a spectrum of 'divine sex' stretching from public voyeurism to private kissing
via public kissing and private voyeurism.
92. Because
the public is outer and the private inner, it could be argued that whereas public
masturbation corresponds to outer soul, private masturbation, by comparison,
corresponds to inner soul.
93. Likewise
a distinction could be drawn between public and private fetishism on the basis
of an outer/inner dichotomy in relation to heat.
94. Hence
a spectrum of 'diabolic sex' stretching from public fetishism to private
masturbation via public masturbation and private fetishism.
95. Because
the public is outer and the private inner, it could be argued that whereas
public lesbianism corresponds to outer mind, private lesbianism, by comparison,
corresponds to inner mind.
96. Likewise
a distinction could be drawn between public and private homosexuality on the
basis of an outer/inner dichotomy in relation to coldness.
97. Hence
a spectrum of 'purgatorial sex' stretching from public homosexuality to private
lesbianism via public lesbianism and private homosexuality.
98. Because
the public is outer and the private inner, it could be argued that whereas
public heterosexuality corresponds to outer will, private heterosexuality, by
comparison, corresponds to inner will.
99. Likewise
a distinction could be drawn between public and private sadomasochism on the
basis of an outer/inner dichotomy in relation to darkness.
100. Hence
a spectrum of 'mundane sex' stretching from public sadomasochism to private
heterosexuality via public heterosexuality and private sadomasochism.
101. Where
negative 'divine sex' is concerned, public voyeurism corresponds to the Clear
Light of the Void and private voyeurism to the Unclear Light of Heaven.
102. Where
positive 'divine sex' is concerned, public oral corresponds to the Unholy
Spirit of the Void and private oral to the Holy Spirit of Heaven.
103. Where
negative 'diabolic sex' is concerned, public fetishism corresponds to the Clear
Heat of Time and private fetishism to the Unclear Heat of Hell.
104. Where
positive 'diabolic sex' is concerned, public masturbation corresponds to the
Unholy Soul of Time and private masturbation to the Holy Soul of Hell.
105. Where
negative 'purgatorial sex' is concerned, public homosexuality corresponds to
the Clear Coldness of Volume and private homosexuality to the Unclear Coldness
of Purgatory.
106. Where
positive 'purgatorial sex' is concerned, public lesbianism corresponds to the
Unholy Mind of Volume and private lesbianism to the Holy Mind of Purgatory.
107. Where
negative 'mundane sex' is concerned, public sadomasochism corresponds to the
Clear Darkness of Mass and private sadomasochism to the Unclear Darkness of the
World.
108. Where
positive 'mundane sex' is concerned, public heterosexuality corresponds to the
Unholy Will of Mass and private heterosexuality to the Holy Will of the World.
109. From
the woe of voyeurism to the pain of sadomasochism via the humiliation of
fetishism and the hatred of homosexual intercourse.
110. From
the pleasure of heterosexual intercourse to the joy of oral sex via the love of
lesbianism and the pride of masturbation.
111. When
the intellect is used in the context that is most true to itself, it is used
for reading.
112. When
the intellect is used in the context that is most false to itself, it is used
for thinking.
113. When
the intellect is used in the context that is least false to itself, it is used
for writing.
114. When
the intellect is used in the context that is least true to itself, it is used
for speaking.
115. The
intellect that is used for reading is properly intellectual.
116. The intellect
that is used for thinking is quasi-spiritual, and hence pseudo-intellectual.
117. The
intellect that is used for writing is quasi-instinctual, and hence
pseudo-intellectual.
118. The
intellect that is used for speaking is quasi-emotional, and hence
'pseudo'-intellectual.
119. To
contrast the phenomenal objectivity of reading, which is properly intellectual,
with the noumenal subjectivity (subjectivism) of
thinking, the phenomenal subjectivity of writing, and the noumenal
objectivity (objectivism) of speaking, all of which are pseudo-intellectual.
120. Strictly
speaking, the noumenal objectivity of speaking, which
is quasi-emotional, is less pseudo-intellectual, and hence false, than least
true to the intellect, and therefore a lesser sort of intellectuality.
121. Hence
reading and speaking are two sides of an objective coin - the former civilized
and the latter barbarous.
122. Likewise,
writing and thinking are two sides of a subjective coin - the former natural
and the latter cultural.
123. It is
with the subjective coin of writing and thinking that the intellect is
respectively least and most false to itself, and therefore truly
pseudo-intellectual.
124. The
pseudo-intellectuality which is most false to intellect, viz. thinking, is the
weakest link in the chain of intellectuality, and thus that which, when
prayerfully directed, permits access to true spirituality.
125. True
spirituality transcends the intellect as air transcends the brain, or Heaven
transcends Purgatory.
126. When
spirituality is most true to itself, it is meditative, and thus concerned with
union between the noumenal self of pure consciousness
and the universal self of pure air.
127. When
spirituality is least true to itself, it is concerned not with meditation but
with art, and the aesthetic illustration, thereby, of a religious ideal.
128. Unlike
meditation, which is noumenally subjective, art is
phenomenally subjective, and hence the least true mode of spirituality.
129. When spirituality
is least false it is theological, and thus concerned with ethical concepts and
scriptural exegesis.
130. When
spirituality is most false it is ritualistic, and thus given to the enactment
and symbolic illustration of religious mysteries.
131. Unlike
theology, which is phenomenally objective, ritual is noumenally
objective, and hence the most false mode of spirituality.
132. The
spirituality that is concerned with meditation is properly spiritual.
133. The
spirituality that is concerned with art is quasi-instinctual, and hence
'pseudo'-spiritual.
134. The
spirituality that is concerned with scriptural exegesis is quasi-intellectual,
and hence pseudo-spiritual.
135. The
spirituality that is concerned with ritualistic symbolism is quasi-emotional,
and hence pseudo-spiritual.
136. To
contrast the noumenal subjectivity of meditation,
which is properly spiritual, with the phenomenal subjectivity of art, the
phenomenal objectivity of theology, and the noumenal
objectivity of ritual, all of which are pseudo-spiritual.
137. Strictly
speaking, the phenomenal subjectivity of art, which is quasi-instinctual, is
less pseudo-spiritual, and hence false, than least true to the spirit, and
therefore a lesser sort of spirituality.
138. Hence
art and meditation are two sides of a subjective coin - the former natural and
the latter cultural.
139. Likewise,
theology and ritual are two sides of an objective coin - the former civilized
and the latter barbarous.
140. It is
with the objective coin of theology and ritual that the spirit is respectively
least and most false to itself, and therefore truly pseudo-spiritual.
141. The
false spirituality of the Father (most) and of the Son (least) vis-à-vis the
true spirituality of the Mother (least) and of the Holy Spirit (most).
142. When
spirituality is liberated from falsity by the Second Coming, both symbolic
ritual and ethical theology will be cast off, and the World be delivered from
the least true spirituality of art to the most true spirituality of meditation,
which is salvation.
143. To
distinguish between the cultural naturalism of religious art and the natural
culture of meditation.
144. To
distinguish, furthermore, between the cultural supernaturalism of religious superart (holography) and the supernatural culture of supermeditation (or meditation making use of
specially-manufactured oxygen) as a future alternative to the above.
145. To
distinguish not only between genuine (true) art and anti-art, or religious and
secular representation, but also between false art and anti-art, or religious
and secular abstraction.
146. To
distinguish, furthermore, not only between false art and anti-art, as above,
but also between superfalse art and anti-art, or
religious and secular light art.
147. Whereas
true art/anti-art is feminine and concrete, false art/anti-art is masculine and
abstract.
148. Whereas
false art/anti-art is masculine and abstract, superfalse
art/anti-art is diabolic and super-abstract, i.e. electronic.
149. Whereas
superfalse art/anti-art is diabolic and
super-abstract, supertrue art/anti-art is divine and superconcrete, i.e. holographic.
150. Abstract
art, whether phenomenal or noumenal, painterly or
electronic, follows from an objective premise.
151. Concrete
art, whether phenomenal or noumenal, painterly or
holographic, follows from a subjective premise.
152. The
abstract artist is not delineating himself/his self but the 'objectivity' of
paint/light.
153. The
concrete artist is not delineating the objectivity of paint/light, but
himself/his self through the medium of his subject.
154. Anti-artists,
whether abstract or concrete, tend to concentrate more on the objectivity of
their medium than on its potential for subjective revelation.
155. This
is because anti-art is more concerned with the secular than the religious, and
so emphasizes the apparent (particle) rather than the essential (wavicle) side of life.
156. Although
dissimilar in their standpoints vis-à-vis the World, both Expressionism and Impressionism
appertain to the realm of anti-art.
157. Expressionism
and Impressionism were the German and French approaches, respectively, to the
realm of true anti-art.
158. Abstract
Expressionism and Abstract Impressionism (Post-Painterly Abstraction) appertain
to the realm of false anti-art.
159. Expressionist
Light Art and Impressionist Light Art appertain to the realm of superfalse anti-art.
160. The
realm of 'supertrue' anti-art is largely one of
stained-glass windows, whereby natural light is used to illuminate scenes from
the Gospels.
161. Such
'supertrue' anti-art is the negative pole to the supertrue art which will shine inwardly with a holographic
glow.
162. Although
also shining inwardly, computer graphics are less radically transcendent than
holograms, given their dependence on computers - an intellectual rather than a
spiritual medium.
163. There
is a sense in which computers correspond to thoughts, in that they are an
extreme form of intellectual subjectivity, sharing with radio, microfiche, and
television a materialistic integrity broadly germane to the lunar.
164. Radio
is the medium of 'artificial intelligence' through which the intellect is
manifested emotionally, as the spoken word (dramatic).
165. Television
is the medium of 'artificial intelligence' through which the intellect is
manifested instinctually, as the acted word (prosodic).
166. Microfiche
is the medium of 'artificial intelligence' through which the intellect is
manifested intellectually, as the read word (poetic).
167. Computers
are the medium of 'artificial intelligence' through which the intellect is
manifested spiritually, as the thought word (philosophic).
168. Besides
the media of 'artificial intelligence', there are the media of artificial will,
soul, and spirit.
169. Broadly,
the media of 'artificial will' are newspapers, magazines, books, and co-mags (comicbook magazines).
170. Broadly,
the media of 'artificial soul' are audio tapes, video tapes, records, and
compact discs.
171. Broadly,
the media of 'artificial spirit' are newsreels, films, slides, and virtual
reality.
172. Newspapers
are the medium of 'artificial will' through which the will is manifested
emotionally, as the dramatic act.
173. Magazines
are the medium of 'artificial will' through which the will is manifested
instinctually, as the prosodic act.
174. Books
are the medium of 'artificial will' through which the will is manifested
intellectually, as the poetic act.
175. Co-mags are the medium of 'artificial will' through which the
will is manifested spiritually, as the philosophic act.
176. Audio
tapes are the medium of 'artificial soul' through which the soul is manifested
emotionally, as the dramatic emotion.
177. Video
tapes are the medium of 'artificial soul' through which the soul is manifested
instinctually, as the prosodic emotion.
178. Records
are the medium of 'artificial soul' through which the soul is manifested
intellectually, as the poetic emotion.
179. Compact
discs are the medium of 'artificial soul' through which the soul is manifested
spiritually, as the philosophic emotion.
180. Newsreels
are the medium of 'artificial spirit' through which the spirit is manifested
emotionally, as the dramatic awareness.
181. Films
are the medium of 'artificial spirit' through which the spirit is manifested
instinctually, as the prosodic awareness.
182. Slides
are the medium of 'artificial spirit' through which the spirit is manifested
intellectually, as the poetic awareness.
183. Virtual
reality is the medium of 'artificial spirit' through which the spirit is
manifested spiritually, as the philosophic awareness.
184. Where
'artificial intelligence' is concerned, microfiche is the medium most
classically attuned to the intellect.
185. Where
'artificial will' is concerned, magazines are the medium most classically
attuned to the will.
186. Where
'artificial soul' is concerned, audio tapes are the medium most classically
attuned to the soul.
187. Where
'artificial spirit' is concerned, virtual reality is the medium most
classically attuned to the spirit.
188. Hence
microfiche, magazines, audio tapes, and virtual reality are the media most
classically attuned to their respective modes of artifice.
189. If
the media of 'artificial intelligence' share a materialistic integrity broadly
germane to the lunar (purgatorial), then the media of 'artificial will' share a
realistic integrity broadly germane to the planar (worldly).
190. If
the media of 'artificial will' share a realistic integrity broadly germane to
the planar, then the media of 'artificial soul' share a naturalistic integrity
broadly germane to the solar (diabolic).
191. If
the media of 'artificial soul' share a naturalistic integrity broadly germane
to the solar, then the media of 'artificial spirit' share an idealistic
integrity broadly germane to the stellar (divine).
192. The
media of 'artificial intelligence', being materialistic, are rooted in the
phenomenal objectivity of the lunar.
193. The
media of 'artificial will', being realistic, are rooted in the phenomenal
subjectivity of the planar (planetary).
194. The
media of 'artificial soul', being naturalistic, are rooted in the noumenal objectivity of the solar.
195. The
media of 'artificial spirit', being idealistic, are rooted in the noumenal subjectivity of the stellar.
196. Of
the media of 'artificial intelligence', those most removed from the microfiche
classicism of phenomenal objectivity are the computer (most false to the
intellect) and the television (least false to the intellect), while the radio,
being noumenally objective, is simply the medium that
is least true to it.
197. Of
the media of 'artificial will', those most removed from the magazine classicism
of phenomenal subjectivity are the newspaper (most false to the will) and the
book (least false to the will), while the co-mag,
being noumenally subjective, is simply the medium
that is least true to it.
198. Of
the media of 'artificial soul', those most removed from the audio-tape
classicism of noumenal objectivity are the compact
disc (most false to the soul) and the video tape (least false to the soul),
while the record, being phenomenally objective, is simply the medium that is
least true to it.
199. Of
the media of 'artificial spirit', those most removed from the virtual-reality
classicism of noumenal subjectivity are the newsreel
(most false to the spirit) and the slide (least false to the spirit), while the
film, being phenomenally subjective, is simply the medium that is least true to
it.
200. Besides
the quadruplicities of artificial intelligence, will,
soul, and spirit, there are quadruplicities of subnatural, natural, and supernatural intelligence, will,
soul, and spirit.
201. The quadruplicities of artificial intelligence, will, soul, and
spirit are largely germane to a civilized, and hence nonconformist, age and/or
society.
202. The quadruplicities of subnatural
intelligence, will, soul, and spirit are largely germane to a barbarous, and
hence fundamentalist, age and/or society.
203. The quadruplicities of natural intelligence, will, soul, and
spirit are largely germane to a natural, and hence humanist, age and/or
society.
204. The quadruplicities of supernatural intelligence, will, soul,
and spirit are largely germane to a cultural, and hence transcendentalist, age
and/or society.
205. The quadruplicities of artificial (antinatural)
intelligence, will, soul, and spirit are affiliated to the conscious mind/right
midbrain.
206. The quadruplicities of subnatural
intelligence, will, soul, and spirit are affiliated to the subconscious mind/backbrain.
207. The quadruplicities of natural intelligence, will, soul, and
spirit are affiliated to the unconscious mind/left midbrain.
208. The quadruplicities of supernatural intelligence, will, soul,
and spirit are affiliated to the superconscious
mind/forebrain.
209. Whereas
the conscious mind/right midbrain breeds materialism, the unconscious mind/left
midbrain breeds realism.
210. Whereas
the subconscious mind/backbrain breeds naturalism,
the superconscious mind/forebrain breeds idealism.
211. Reality,
which is what exists, can be naturalistic, realistic, materialistic, or
idealistic.
212. The
ideal condition exists within the most cultured reality, which is heavenly.
213. The
natural condition exists within the most barbarous reality, which is hellish.
214. The
idealistic reality of Heaven vis-à-vis the naturalistic reality of Hell.
215. The
material condition exists within the most civilized reality, which is
purgatorial.
216. The
real condition exists within the most natural reality, which is mundane.
217. The
materialistic reality of Purgatory vis-à-vis the realistic reality of the
World.
218. The
cosmos, being fast, is the worst kind of heaven, whereas the air, being light,
is the best kind of heaven.
219. The
sun, being hot, is the worst kind of hell, whereas the blood, being bright, is
the best kind of hell.
220. The
moon, being cold, is the worst kind of purgatory, whereas the brain, being
dull, is the best kind of purgatory.
221. The
earth, being slow, is the worst kind of world, whereas the flesh, being heavy,
is the best kind of world.
222. Divine
reality is torn between the speed of the cosmos and the lightness of the air.
223. Diabolic
reality is torn between the heat of the sun and the brightness of the blood.
224. Purgatorial
reality is torn between the coldness of the moon and the dullness of the brain.
225. Mundane
reality is torn between the slowness of the earth and the heaviness of the
flesh.
226. The
photon transcendentalism of heavenly reality vis-à-vis the proton
fundamentalism of hellish reality.
227. The
neutron nonconformism of purgatorial reality vis-à-vis
the electron humanism of mundane reality.
228. Elements
are divisible into particles, which are negative, and wavicles,
which are positive.
229. To
distinguish between the fundamentalist transcendentalism of negative heavenly
reality and the transcendentalist transcendentalism, or transcendentalism per se, of positive heavenly reality.
230. To
distinguish between the fundamentalist fundamentalism, or fundamentalism per se, of negative hellish reality and the
transcendentalist fundamentalism of positive hellish reality.
231. To
distinguish between the nonconformist nonconformism,
or nonconformism per se, of negative purgatorial reality and the humanist nonconformism of positive purgatorial reality.
232. To
distinguish between the nonconformist humanism of negative mundane reality and
the humanist humanism, or humanist per se, of positive mundane reality.
233. Split
the photon, and one has spaced rather than spatial heavenly reality.
234. Split
the proton, and one has repetitive rather than sequential hellish reality.
235. Split
the neutron, and one has voluminous rather than volumetric purgatorial reality.
236. Split
the electron, and one has massive rather than massed mundane reality.
237. To
split an element is to liberate the wavicle from the
particle, severing the positive omega from the tyrannous clutches of the
negative alpha.
238. A wavicle element is a free element, though only that element
is truly free which has been cultivated independently of the particle.
239. The
omega can only develop fully if and when the alpha is shut down.
240. To
split a particle element is merely scientific, whereas to liberate a wavicle element from its particle antithesis is religious.
241. Such
liberation is commensurate with salvation, and salvation offers one the
prospect of freedom from particle constraints.
242. There
is the aesthetic salvation of the electron wavicle
from the electron particle.
243. There
is the ethical 'salvation' of the neutron wavicle
from the neutron particle.
244. There
is the ritualistic 'salvation' of the proton wavicle
from the proton particle.
245. There
is the devotional salvation of the photon wavicle
from the photon particle.
246. Compared
to the salvation of electrons and photons from their respective particles, the
'salvation' of neutrons and protons is really a sort of damnation.
247. This
is because neutrons and protons are less subjective than objective, and
therefore inherently particle-biased.
248. Even
electron particles and photon particles are comparatively subjective when
contrasted with their objective counterparts.
249. The
republican/catholic dichotomy of the World is essentially feminine, and
contrasts with the parliamentary/protestant dichotomy of Purgatory, which is
broadly masculine.
250. The
socialist/transcendentalist dichotomy of Heaven is essentially divine, and
contrasts with the fascist/fundamentalist dichotomy of Hell, which is broadly
diabolic.
251. Woman
struggles against man, and God against the Devil.
252. Phenomenal
subjectivity struggles against phenomenal objectivity, and noumenal
subjectivity against noumenal objectivity.
253. The
objective are 'un-reborn', and hence heathen, whether absolutely in the noumenal context, or relatively in the phenomenal context.
254. The
subjective are 'reborn', and hence Christian, whether relatively in the
phenomenal context, or absolutely in the noumenal
context.
255. The
masculine is ranged against the feminine, and the diabolic against the divine.
256. That
man who does not openly wear a vest has not 'lain down with the lamb' of
worldly femininity, but is a 'lion' of purgatorial and/or hellish masculinity.
257. That
man is no Christian who wears either a shirt or a T-shirt, but someone who is
objectively ranged against the World/Heaven.
258. To
dress in a shirt is to affirm the phenomenal objectivity of the relatively
heathen 'lion', and thus be 'square'.
259. To
dress in a T-shirt is to affirm the noumenal
objectivity of the absolutely heathen 'lion', and thus be 'supersquare'.
260. To
dress in a vest is to affirm the phenomenal subjectivity of the relatively
Christian 'lamb', and thus be 'hip' (round).
261. To
dress is a one-piece zippersuit is to affirm the noumenal subjectivity of the absolutely Christian 'lamb',
and thus be 'superhip' (super-round).
262. The
'lion' goes from bad to worse when shirt is eclipsed by T-shirt, and hellish
criteria supersede the purgatorial.
263. The
lamb' goes from good to better when vest is transcended by one-piece zippersuit, and divine criteria supersede the mundane.
264. Until
the 'lion' lies down with the 'lamb', there can be no peace in the world and no
prospect of salvation beyond it.
265. Ultimate
salvation is from the world to Heaven, as from woman to God.
266. Ultimate
damnation is from purgatory to Hell, as from man to the Devil.
267. Catholics
will only truly be saved when they become transcendentalists.
268. Protestants
(who protest) will truly be damned when they become fundamentalists.
269. Salvation
and damnation apply less on the negative (particle) side of the elemental
divide than on its positive (wavicle) side, given the
secular and scientific nature of that side.
270. Hence
republicans and parliamentarians are less saved and damned when they
respectively embrace communism and fascism, on account of the secular nature of
those ideologies.
271. That
which pertains to the secular alpha is simply heathen, living in a world bereft
of religion, and hence the possibility of salvation or damnation.
272. Death
is no damnation to those who are secular and heathen, but merely a scientific
fact.
273. The
modern heathens are beyond traditional religion and before, or behind, ultimate
religion.
274. The
purgatorial realm of nonconformism lies in-between
the scientific fundamentalism of the heathen and the religious
transcendentalism of the faithful.
275. Beneath
this ideological trinity is the mundane realm of humanism, which is the realm
of sinners, or those who, being of the world, prefer the flesh to the spirit.
276. The
realm of sinners, being partial to the flesh, is peopled by persons who worship
'graven images', or phenomenal embodiments of 'divinity'.
277. Such
'graven images' can have no place in the realm of Heaven, which is
transcendently aloof from the body and its representations.
278. Only
spirit can prevail in the transcendent realm, and such spirit should not be
light diverging from a vacuum, but consciousness converging upon a plenum - the
plenum of air.
279. Thus one
can distinguish the true divine religion from the illusory divine religion, the
Holy Spirit of Heaven from the Clear Light of the Void, and remember that
whereas the one is omega and ultimate, the other is merely alpha and primal.
280. The
more a man thinks the less he speaks, and vice versa; the thinking man is
transcendentalist and the speaking one fundamentalist.
281. The
more a man writes the less he reads, and vice versa; the writing man is
humanist and the reading one nonconformist.
282. The
secular thought is subnatural spirit; the prayerful
thought is natural spirit, and the meditative thought is supernatural spirit.
283. The
secular spoken is subnatural soul; the prayerful
spoken is natural soul; and the meditative spoken is supernatural soul.
284. The
secular written is subnatural will; the prayerful
written is natural will; and the meditative written is supernatural will.
285. The
secular read is subnatural intellect; the prayerful
read is natural intellect; and the meditative read is supernatural intellect.
286. The
thought is transcendentalist; the spoken fundamentalist; the read
nonconformist; and the written humanist.
287. From
the subnatural transcendentalism of secular thought
to the supernatural transcendentalism of meditative thought via the natural
transcendentalism of prayerful thought.
288. From
the subnatural fundamentalism of secular spoken to
the supernatural fundamentalism of meditative spoken via the natural
fundamentalism of prayerful spoken.
289. From
the subnatural nonconformism
of secular read to the supernatural nonconformism of
meditative read via the natural nonconformism of
prayerful read.
290. From
the subnatural humanism of secular written to the
supernatural humanism of meditative written via the natural humanism of
prayerful written.
291. To
look is not the same as to see; to look is alpha and to see is omega.
292. To
look outwardly with the Clear Light of the Void, but to look inwardly with the
Unclear Light of Heaven.
293. To see
outwardly with the Unholy Spirit of the Void, but to see inwardly with the Holy
Spirit of Heaven.
294. To
look outwardly is to stare, whereas to look inwardly is to visualize.
295. To
see outwardly is to dream, whereas to see inwardly is to meditate.
296. To
listen is not the same as to hear; to listen is alpha and to hear is omega.
297. To
listen outwardly with the Clear Heat of Time, but to listen inwardly with the
Unclear Heat of Hell.
298. To
hear outwardly with the Unholy Soul of Time, but to hear inwardly with the Holy
Soul of Hell.
299. To
listen outwardly is to eavesdrop, whereas to listen inwardly is to hallucinate.
300. To
hear outwardly is to overhear, whereas to hear inwardly is to imagine.
301. To
touch is not the same as to feel; to touch is alpha and to feel is omega.
302. To
touch outwardly with the Clear Darkness of Mass, but to touch inwardly with the
Unclear Darkness of the World.
303. To
feel outwardly with the Unholy Will of Mass, but to feel inwardly with the Holy
Will of the World.
304. To
touch outwardly is to strike, whereas to touch inwardly is to knock (bang).
305. To
feel outwardly is to sense, whereas to feel inwardly is to experience.
306. To taste
is not the same as to smell; to taste is alpha and to smell is omega.
307. To
taste outwardly with the Clear Coldness of Volume, but to taste inwardly with
the Unclear Coldness of Purgatory.
308. To
smell outwardly with the Unholy Mind of Volume, but to smell inwardly with the
Holy Mind of Purgatory.
309. To
taste outwardly is to savour, whereas to taste inwardly is to swallow.
310. To
smell outwardly is to sniff, whereas to smell inwardly is to filter (breathe).
311. Philosophy
is an intellectual approach to the spirit; theology a spiritual approach to the
intellect.
312. Poetry
is an intellectual approach to the soul; opera (poetic drama) an emotional
approach to the intellect.
313. Fiction
is an intellectual approach to the will, theatre an instinctual (dramatic)
approach to the intellect.
314. The
'true' artist is always a Catholic and the 'false' one a Protestant.
315. Art
is not about goodness, which is ethical, but about beauty, which is
aesthetical.
316. Religious
art places beauty in the service of truth, so that truth is illustrated
beautifully.
317. Truth
is vitiated through beauty, but art is enhanced by religion.
318. Art
is the natural 'handmaiden' of religion because beauty has a hankering after
truth.
319. To seek
the truth one must first of all be beautiful; for beauty, like art, is the
natural foundation of truth.
320. Beauty,
like nature, is feminine, whereas truth, like culture, is divine.
321. Art
is only truly liberated when used for cultural, as opposed to natural,
purposes.
322. Religion
appropriates art to its divine cause and thereby redeems it, rendering it
cultural.
323. Left
to itself, art is merely bodily or decorative.
324. Bodily
art can be 'religious', but such religion is pagan, and therefore false.
325. Paintings
of the 'Madonna and Child' are less cultural than natural, given the mundane
significance of worldly salvation, or motherhood.
326. Women
are generally more natural than men because their lives revolve around
pregnancy and motherhood.
327. Women
who are especially well-endowed will find it harder to take the truth seriously
than their slimmer counterparts.
328. Slenderness
is a precondition of salvation; for where there is too much flesh it will be
difficult, if not impossible, to escape its heaviness on the lightness of air.
329. It is
not by chance that corpulent bodies are well to the fore in paintings which
best depict the 'fall of the Damned', since their weight is naturally attracted
to the centre of the earth's gravity.
330. Traditionally,
this centre of earthly gravity has been regarded by Christians as Hell, which
is a region at the farthest possible environmental remove from Heaven, or the
heights of airy lightness.
331. Hence
where Hell is down towards fiery heaviness, heaven is up towards airy
lightness, and the World is sundered in two.
332. Before
the World there was only the oriental distinction between God (Jehovah) and the
Devil (Satan), with stellar and solar implications respectively.
333. Christianity
invented the concepts of Hell and Heaven, though both were, and remain,
ever-present realities.
334. Gravity
exists, and nowhere more profoundly than in the bowels of the earth, but so,
too, does the transcendent lightness of air.
335. The nearest
the ancient Greeks came to the concept of Hell was Hades, which was the abode
of the dead.
336. Hades
was less a place of heaviness than of darkness, and therefore contrasted not so
much with lightness as with light.
337. Satan
contrasts with Jehovah not as darkness with light, but as heat (fire) with
light.
338. To
divide the planet between the spirit of the East, the intellect of the North,
the will of the South, and the soul of the West.
339. Asian
spirituality vis-à-vis American emotionality on the one hand, and European
intellectuality vis-à-vis African instinctuality (animality) on the other hand.
340. Spirituality
is properly of Heaven and emotionality, by contrast, properly of Hell.
341. Intellectuality
is properly of Purgatory, and instinctuality, by
contrast, properly of the World.
342. Racially
speaking, the spirituality of
343. Likewise,
the instinctuality of
344. Indians
are not genuine Asians but, being racially red, stand closer to their American
counterparts.
345. Logic
would suggest that, being racially red, Indians came to
346. Thus would
Indians stand to Asians as blacks to Europeans - as migrants from a contrary
realm.
347. The
influx of blacks into
348. For
'true' Europeans are traditionally no less white than their Asian counterparts
were yellow.
349. White
is the colour of the moon, and hence of purgatorial intellectuality.
350. Yellow
is the colour of the stars, and hence of heavenly spirituality.
351. Red
is the colour of the Sun/Venus, and hence of hellish emotionality.
352. Black
is the colour of the earth, and hence of worldly instinctuality.
353. The
invasion of spirit by soul is paralleled, in the modern world, by the invasion
of intellect by will.
354. The
world is a microcosmic reflection of the cosmos.
355. As
the world draws closer together, so do the races fuse, creating from the
dialectic of attractive opposites a new synthesis which transcends the poles.
356. The
ultimate humanity will be neither black nor white, neither red nor yellow, but
coloured.
357. Such
an ultimate humanity will be more disposed to spirituality than to
emotionality, intellectuality, or instinctuality, but
to a spirituality of the air rather than the stars.
358. This
coloured humanity, being neither red nor yellow, black nor white, will be truly
omega-orientated.
359. For
the traditional races are rooted, like their colours, in the alpha, and the
alpha corresponds to the beginning rather than to the end.
360. The
ultimate humanity will be created when the coloured peoples of the West fuse
with the coloured peoples of the East, thereby transcending colour.
361. Yet,
ultimate humanity notwithstanding, man is still, in Nietzsche's memorable
words, 'something that should be overcome.'
362. Such
an 'overcoming' should lead, via a cyborg transition,
to post-human life forms, the brains of which will be artificially supported
and sustained in collectivized contexts.
363. Doubtless
the constitution of these artificially-supported and sustained brains will be
modified in the course of post-human (millennial) time, giving maximum
prominence to the best part of the brain, viz. the forebrain.
364. For
the forebrain is that part of the brain in which superconscious
mind, as opposed to conscious mind (right midbrain), unconscious mind (left
midbrain), or subconscious mind (backbrain) has its
psychological home.
365. Hence
a forebrain collectivization would, I contend, be the ultimate form of
post-human life.
366. The
proper place for such an ultimate post-human life form would be within space
centres.
367. For
it is not enough to transcend the body; ultimately, one must also transcend the
earth, thereby escaping from its hellish gravity.
368. Space
centres would enable the ultimate life form to experience the maximum degree of
lightness, thereby experiencing the maximum degree of joy.
369. The
space centre is my omega point (de Chardin), the
context of ultimate salvation in which the Holy Spirit of Heaven comes fully to
pass.
370. Air
would have to be pumped into the forebrain collectivizations,
as into all lower and earlier manifestations of post-human life, via an
artificial pump.
371. A
context so artificial that even the air is manufactured in situ and pumped through the forebrain collectivizations.
372. For
without air, there can be no Heaven, and only when one is fully conscious of
the air one breathes will one's consciousness be holy.
373. The
Holy Spirit of Heaven begins in the world, with meditative man, and culminates,
so I contend, in the post-human Beyond of hypermeditating
forebrain collectivizations set in space centres.
374. The
public man is extrovert and the private man introvert.
375. The
public man is objective and the private man subjective.
376. The
public man is collective and the private man individual.
377. The
public man is centrifugal and the private man centripetal.
378. The
public man is superficial and the private man profound.
379. The
public man is loud and the private man quiet.
380. The
public man is devilish and the private man godly.
381. The
first God of nonconformist Purgatory (the Son) shall be the last Devil of
fundamentalist Hell (the Father/Allah), and the last Devil of the humanist
World (the Mother) shall be the first God of transcendentalist Heaven (the Holy
Spirit).
382. The
damnation of the phenomenal private in the noumenal
public, and the salvation of the phenomenal public in the noumenal
private.
383. The
hellish Devil is diabolic (the Father) and the worldly Devil feminine (the
Mother).
384. The
purgatorial God is masculine (Christ) and the heavenly God divine (the Holy
Spirit).
385. The
solar Devil is negatively diabolic (Satan) and the planar Devil negatively
feminine (Eve).
386. The
lunar God is negatively masculine (Antichrist) and the stellar God negatively
divine (Jehovah).
387. Unlike
the Father, Who is a positive Devil or, rather, Superdevil,
the Antichrist is a negative God.
388. Unlike
Jehovah, Who is a negative God or, rather, Supergod,
the Mother (Blessed Virgin) is a positive Devil.
389. The
paradox of salvation is that those who were affiliated to the positive Devil,
and thus to the heaviness of the flesh, become liberated by the positive Supergod, and are lifted up (spiritually) on the lightness
of air.
390. The
paradox of damnation is that those who were affiliated to the positive God, and
thus to the dullness of the mind, become enslaved by the positive Superdevil, and are made to burn (emotionally) in the
brightness of blood.
391. The
twentieth century was, by and large, the age of Antichrist, with lunar
capitalism triumphant over the World.
392. Capitalism
puts profit, and therefore materialistic considerations, above people, whereas
socialism puts people, and hence realistic considerations, above profit.
393. There
is a sense in which the capitalist/socialist dichotomy mirrors the ethnic
dichotomy between Protestantism and Catholicism, since the one is affiliated to
the lunar Limbo and the other to the planar World in a sort of
masculine/feminine distinction.
394. Britain
is as socialist as it is Catholic, whilst
395. Hence
Britain, being a parliamentary democracy, is overwhelmingly capitalist, whereas
Ireland, being a republican democracy, is comparatively socialist.
396. Journalists
are the worst kind of writers, the merely factual philistines of an
alpha-stemming objectivity.
397. In
Britain, which has a free press, the journalist is literary king, and the
novelist and/or philosopher a mere beggar by comparison.
398. Only
societies rooted in and giving allegiance, through centrifugal objectivity, to
the alpha (symbolized by monarchy) would uphold a free press to the extent of
399. So long
as journalists are free to do and say what they like, the artist-writer will
continue to get a raw deal.
400. To
accept the right of criticism of new books from journalists is to acquiesce in
the dominion of literary philistines and to confirm, willy-nilly, the
artist-writer's subordinate status.
401. There
can be no free literature while journalistic freedom continues to be the norm!
402. The
Second Coming, being partial to heavenly evaluations, would not endorse a free
press, but would strive, with all the means at his disposal, to curb and muzzle
it!
403. Societies
which struggle towards Heaven will have scant regard for journalistic freedoms,
preferring to curtail and transmute them in accordance with their
omega-oriented subjectivity.
404. When
journalists invade literature, as they frequently do in open societies, the
result tends to be a crude subversion of fiction along tediously factual lines.
405. A
society dominated by the philistine can only produce a correspondingly
philistine literature, in which the journalist poses as an artist.
406. The
bulk of modern British literature, both fictional and nonfictional,
is journalism-in-disguise, the journalist, and often enough his political
and/or professorial counterpart, decked out as an artist.
407. When
philistinism passes for art, as it often does in Britain, the possibility of
genuine literature is rendered all the more remote, since its subversion is
everywhere manifest, and the bogus article will be taken for the 'real McCoy'.
408. It is
not that genuine literature cannot be written in a philistine age or society;
rather is it a case of such literature not being published by the philistine
powers-that-be.
409. No
self-respecting artist would ever deign to become a journalist, much less a
professor of literature, just to secure himself, or some publisher, a
guaranteed reading public.
410. One
is either an artist, and moral, or a journalist, and immoral, and the one can
no more become the other than God and the Devil can change places.
411. The
great thing about fiction is that it is subjective, not dependent on factual
objectivity, like science (or, for that matter, journalism), but an art form
purely and simply.
412. The
finest and most genuine artists are not only subjective, but celibate moreover.
413. When
subjective beauty is stepped up to its full we get the finest art; but when
such beauty is transcended by and in the truth we get philosophy, which is more
than the product of celibates: it is the product, effectively, of literary
saints.
414. The
artist, no matter how celibate, does not entirely abandon the World; for to do
so would be to abandon beauty, and hence art.
415. Only
the philosopher-saint can truly be said to have abandoned the World (assuming
he was ever partial to it in the first place); for his genius operates on the
level of God, and thus in relation to the heavenly Beyond.
416. The
Second Coming is the ultimate philosopher, the 'philosopher-king', whose
conceptualized perception of truth is so profound that he has become
effectively omniscient, and hence divine.
417. In
England, which has no respect for the pursuit of truth, only the pursuit of
power or, rather, of power through wealth is admired.
418. America
has even more respect for the pursuit of power through wealth than Britain,
outdoing even the old imperial powers in immorality.
419.
420. Bad
societies do not become good and holy just because one would like them to; on
the contrary, they tend to become progressively worse.
421. When
freedom is interpreted not in terms of release from sin but, rather, in regard
to unrestrained freedom-of-action in whatever sphere, then such freedom breeds
not morality but the grossest immorality, and the corruption that is its sordid
corollary.
422. A
society which upholds the 'freedom' of the individual to pursue wealth and
power is fundamentally immoral, since rooted not in Christ, still less in the
Holy Spirit, but in the Antichrist of capitalist materialism.
423. Such
'freedoms' tend to corrupt the individual from the path of righteousness, which
is deliverance from sin and the attainment, thereby, of spiritual salvation.
424. The
pursuit of wealth may not be rooted in the Devil as such, but it can quickly
degenerate from the negative God of Antichrist capitalism to either the
negative Devil of Antimother debauchery or the
negative Superdevil of Antifather
tyranny, or both.
425. Hence
wealth, corresponding to a purgatorial alpha, blocks one off from the omega and
exposes its victims to the alphas of contiguous spectra, including power and fame.
426. Fame
is power in the World rather than power over or above it, in the contexts of
wealth and political influence.
427. Because
fame is worldly power, it has close associations with debauchery and other kinds
of mortal sin, being fundamentally feminine.
428. Fame
is merely apparent, but glory is essential, being the prerogative of men of
genius, whether artistic or holy.
429. Christ
rose up in transcendent glory and is accordingly worshipped (rather than simply
admired) by his faithful followers.
430. Devotion
to art is the worldly equivalent of religious worship, and such devotion is
never more justified than when the art is genuine and the artist worthy of
respect in consequence.
431. From
devotion to beautiful things to worship of the truth, whether through beauty
or, preferably, in spiritual contemplation.
432. When
the truth is actually lived rather than simply respected, worship is
transcended by self-realization in the joyful salvation of the Holy Spirit of
Heaven.
433. The
difference between worshipping Christ for his divine achievement and being free
to be the Holy Spirit of Heaven is nothing less than that between Christianity
and Social Transcendentalism.
434. It is
the will of the Second Coming to liberate the World from its worship of the
truth and grant it the privilege, through Social Transcendentalism, of actually
experiencing truth.
435. Hence
the Second Coming desires nothing less than to set the Christianity of the
World, viz. Catholicism, free from its worship of Christ in order that the Holy
Spirit of Heaven may come absolutely to pass.
436. When
philosophy is most true to itself it is aphoristic, because aphorisms, being
subjective, are the best means of conveying space.
437. When
philosophy is least true to itself it is monologuistic,
because monologues, though still subjective, are quasi-prosodic, and hence
closer to mass.
438. When
philosophy is most false to itself it is dialoguistic,
because dialogues, being objective, are quasi-dramatic, and hence closer to
time.
439. When
philosophy is least false to itself it is essayistic, because essays, though
still objective, are quasi-poetic, and hence closer to volume.
440. Hence
one could speak of the division of philosophy between the most and least true
genres of aphorisms and monologues on the one hand, and between the least and
most false genres of essays and dialogues on the other hand.
441. This
division effectively establishes a subjective/objective distinction in which
true philosophy, whether noumenal and divine or
phenomenal and feminine, has to struggle against false philosophy, whether
phenomenal and masculine or noumenal and diabolic.
442. Such
a struggle is effectively two-fold, with aphorisms against dialogues in the noumenal context, and monologues against essays in the
phenomenal one.
443. The
aphorism is essentially a classless approach to philosophy which mirrors the
heavenly.
444. The
dialogue is fundamentally an upper-class approach to philosophy which mirrors
the hellish.
445. The
essay is essentially a middle-class approach to philosophy which mirrors the
purgatorial.
446. The
monologue is fundamentally a lower-class approach to philosophy which mirrors the
mundane.
447. When
the '
448. To
distinguish the absolutely heathen from the relatively heathen on the basis of
a cosmic/worldly dichotomy, with the former noumenal
and the latter phenomenal.
449. Hence
the noumenal objectivity (objectivism) of the
absolutely heathen vis-à-vis the phenomenal subjectivity of the relatively
heathen.
450. To
distinguish the relatively Christian from the absolutely Christian on the basis
of a purgatorial/heavenly dichotomy, with the former phenomenal and the latter noumenal.
451. Hence
the phenomenal objectivity of the relatively Christian vis-à-vis the noumenal subjectivity (subjectivism) of the absolutely
Christian.
452. Absolute
heathens are rooted in the Clear Light of the Void, whereas absolute Christians
are centred in the Holy Spirit of Heaven.
453. Relative
heathens are rooted in the Clear Darkness of Mass, whereas relative Christians
are centred in the Holy Mind of Purgatory.
454. There
is a sense in which, while Protestantism is relative Christianity, Catholicism
is both heathen and absolute Christianity, the World and an aspiration towards
the heavenly Beyond.
455. When
absolute Christianity is liberated from heathen Christianity, the result will
be Social Theocracy.
456. Social
Theocracy is the absolute Christianity of the Holy Spirit of Heaven.
457. Hence
Social Theocracy is the next logical step beyond Roman Catholicism, the
deliverance of the World from its sin and correlative elevation to perfect
grace.
458. Such
perfect grace can also be achieved within the divine spectrum itself, when Jews
are delivered from Judaic guilt and abandon the light for the lightness of air.
459. Abandoning
fundamentalist transcendentalism, Jews will achieve Social Transcendentalism,
which is their equivalent of Social Theocracy.
460. Social
Theocracy and Social Transcendentalism are thus two approaches to the same
divine end - the indirect approach of Catholics and the direct approach of
Judaists.
461. Either
way, one is not dealing with the absolute heathenism of the Clear Light of the
Void, but with the absolute Christianity/Judaism of the Holy Spirit of Heaven.
462. Heathen
peoples live under the star, whether the star is absolute, and unbounded, or
relative, and bounded.
463. The
absolute star is noumenally objective, and the
relative star phenomenally subjective.
464. Hence
a distinction between diabolic fundamentalism and feminine humanism.
465. Christian
peoples live under the cross, whether the cross be relative, and unbounded, or
absolute, and bounded.
466. The
relative cross is phenomenally objective, and the absolute cross noumenally subjective.
467. Hence
a distinction between masculine nonconformism and
divine transcendentalism.
468. To
distinguish between the hell of diabolic fundamentalism and the heaven of
divine transcendentalism, as between the Devil and God.
469. To
distinguish between the purgatory of masculine nonconformism
and the world of feminine humanism, as between man and woman.
470. It is
always harder to 'take up' the cross than to follow the star.
471. The
relative cross was established at the expense of the absolute star, the Son
against the Father.
472. The
absolute cross will be established at the expense of the relative star, the
Holy Spirit against the Mother.
473. The
absolute cross, or supercross, will replace the
cross, as Christian humanity gravitate from Christ to the Holy Spirit of Heaven
via the Second Coming.
474. With
the coming of the supercross, the absolute star, or
superstar, will finally be cast down from the world, as God advances at the
Devil's expense.
475. For
the world of the supercross, which is the '
476. The
Holy Spirit of Heaven can only come into its universal glory at the expense of
the Clear Light of the Void, which is its fundamentalist enemy.
477. The
'Star of David' is no superstar but a sort of paradoxical supercross
formed by the crossing of two triangles.
478. Such
a paradoxical supercross reflects the fundamentalist
transcendentalism of Judaism, whose God is not the Clear Light of the Void, but
Jehovah.
479. When
480. Likewise,
when Ireland achieves Social Theocracy through the Second Coming, it will
abandon Christ for the Holy Spirit of Heaven, modifying its emblem (the cross)
accordingly.
481. The
achievement of salvation can only come with the will of the respective peoples
expressed democratically.
482. What
applies to the above-mentioned countries also applies to a host of others,
whose entitlement to salvation warrants democratic approval.
483. When
democracy 'gives way' to the ultimate theocracy, then and only then will the '
484. What
the Second Coming offers his 'chosen people(s)' is the option on religious
sovereignty, and thus the 'right' to self-realization.
485. Institutionalized
self-realization is only possible for a people who have democratically opted to
become the Holy Spirit of Heaven.
486. In
democratically opting for religious sovereignty, the People would be delivered
from their political sovereignty, and thus from republican 'sins of the World'.
487. The
deliverance of the People from their 'republican sins' is only possible through
the Second Coming, who will take such sins upon himself in a Christ-like
sacrifice.
488. And
taking worldly sins upon himself, the Second Coming would be politically
empowered to serve the religiously-sovereign People(s) in the interests of
their salvation.
489. The '
490. This
centralized service will of course embrace economic and judicial as well as
political matters, since it is imperative that the religiously-sovereign
People, viz. the Holy Spirit of Heaven, are not compromised by such 'sins of
the World' themselves.
491. Were
the Irish people to vote for religious sovereignty, Ireland would cease to be a
Catholic Republic and become, instead, a Social Theocratic Centre.
492. The
use of the term 'Centre' implies a context of religious sovereignty, and
thereby contrasts, as Heaven to the World, with the context of political
sovereignty generically termed a republic.
493. Unlike
republicans, the Second Coming would not be hamstrung by a tricolour in his
approach to
494. The
Second Coming knows that there can only be one solution to
495. This
context of religious sovereignty which I have termed a Centre would have its own
emblem in the form of a supercross (Y), and not
therefore be partial to republican emblems, like the tricolour.
496. For
the tricolour symbolizes secular unity between Catholics and Protestants
(Anglicans and Presbyterians), and is therefore irrelevant to the context of
religious sovereignty.
497. Those
entitled to religious sovereignty are either of alpha Heaven (Jews) or the
World (Catholics), and are therefore effectively subjective.
498. Objective
peoples, whether of Purgatory (Protestants) or Hell (fundamentalists), would
not be entitled to religious sovereignty (short of converting to Catholicism if
Protestant or to Judaism if fundamentalist), and would therefore be excluded
from the scope of Social Theocracy and its emblematic supercross.
499. One
can no more turn a God's people into a secular people than a Devil's people
into a religious people.
500. The
religious wheat will have to be divided from the secular chaff, in order that
the '
501. The
Last Judgement is no mere figment of the imagination but the will of the Second
Coming, whose intention it is to divide the religious wheat from the secular
chaff in order that the wheat, and the wheat alone, may be saved.
502. The
republican tricolour manifestly contradicts the Last Judgement by affirming
secular rapprochement between ethnic incommensurables, and is therefore sinful
in the eyes of God.
503. Modern
history teaches us the failure of this Tonean ideal
to overcome the religious essence of
504. Despite
appearances to the contrary, modern Ireland remains torn between the wheat and
the chaff, Catholics and Protestants, and such will continue to be the case
until the former are saved and the latter damned, according to their respective
natures.
505. There
is about Protestantism a protest against the phenomenal self which, whilst
arguably Christian, fails to address the salvation of the noumenal
self, or spirit.
506. Protestantism
glories, on the contrary, in the phenomenal not-self, or intellect, which
becomes, through the Bible, its focus (necessarily ethical) of religious
devotion.
507. Thus
in abandoning the World, Protestantism made the heretical blunder of embracing
Purgatory, with its lunar connotations.
508. The intellect,
being objective, can only lead to soul, and thus to the noumenal
objectivity (objectivism) of the diabolical not-self.
509. By
contrast to the intellect, the will, being subjective, can only lead to the
spirit, and thus to the noumenal subjectivity
(subjectivism) of the divine self.
510. It is
because it is closer, in its phenomenal subjectivity, to the will that
Catholicism is the true faith of the World, and its hope, thereby, of divine
redemption.
511. Catholicism
expresses its phenomenal subjectivity through the symbolic personage,
appropriately feminine, of the Blessed Virgin, Who is the 'lamp of the World'.
512. Salvation
can only be achieved, however, when the World rejects its feminine will and
achieves, through the Second Coming, the noumenal
subjectivity of the Holy Spirit of Heaven, which is divine.
513. Compared
to republicanism, which is the expression of heathen will, Catholicism is
already a paradoxical rejection, through the Blessed Virgin, of worldly will,
and thus the flesh.
514. But
it is not yet an affirmation of spirit, which can only come beyond the World,
and hence the scope of '
515. Such
an affirmation of spirit can only come, via the Second Coming, through Social
Theocracy, which is the logical successor to Roman Catholicism.
516. For
Social Theocracy offers, through its gift of religious sovereignty, the right
of the People to spiritual self-realization as the Holy Spirit of Heaven.
517. It is
for this reason that Social Theocracy would be instrumental not only in
establishing the Centre, or post-republican context of religious
sovereignty in the People, but centres built and staffed for the express
purpose of furthering such spiritual self-realization in an appropriately
institutionalized framework.
518. Hence
centres would have to be established, within the Social Theocratic Centre, for
the express purpose of enabling the People to develop their status, through
religious sovereignty, as the Holy Spirit of Heaven towards its maximum extent.
519. Such
a status would gradually be advanced, relative to environmental circumstances,
beyond the human to the post-human and hence truly millennial contexts of
spiritual self-realization.
520. Ultimately
spiritual self-realization will be transferred from earth centres to space
centres, where it will peak in maximum freedom from the earth's gravity.
521. For
it is one thing to transcend the body and its fleshy gravity (heaviness), but
quite another thing to transcend the earth itself!
522. Not, however,
before the Saved have transcended the body, in post-cyborg
millennial contexts, will they be in a position to transcend the earth as well,
and thus bring salvation to or near its maximum degree of being.
523. Transcending
the body in relative terms is easy; the real test will come when mankind moves
from the human to the post-human plane, progressively leaving more and more of
the body behind.
524. That
is why I prefer to speak in terms of a cyborg
transition from the human to the post-human, during which transcendence of the
body will move from relative to absolute levels as, willy-nilly, the brain (or
ultimately some higher and/or deeper part of it) becomes artificially supported
and sustained in collective contexts.
525. Customarily,
I have spoken of brain collectivizations followed, in
due millennial time, by new-brain collectivizations;
though such terms are merely approximate guides to the post-human, and should
not be taken too literally!
526. More
probably, the ongoing process of centro-complexification
will result in all but the most spiritual part of the brain (forebrain?) being
transcended, as the post-human is refined upon in due process of millennial
evolution.
527. What
I am convinced of, however, is that, whatever its ultimate manifestation, the
post-Human will not depart the phenomenal mould of its final setting, but
continue in space centres for ever, air manufactured in situ and pumped through to maintain the
maximum lightness of being.
528. Hence
no mystical mumbo-jumbo of the cosmic variety would ever be relevant to the
Holy Spirit of Heaven, whose ultimate setting, far from cosmic, would be the
most artificial context conceivable.
529. Current
space centres, or stations, are, it seems to me, a crude intimation of this
ultimate context of salvation.
530. Sin
differs from crime as the subjective from the objective.
531. One
can no more commit a crime against oneself than sin against others.
532. All
crime is anti-civilized (barbarous) and all sin is anti-cultural (natural).
533. For
the civilized man, barbarism is a crime; just as, for the cultured man, nature
is a sin.
534. The
cultured man cannot be highly civilized, nor the civilized man highly cultured.
535. As a
rule, culture excludes civilization, and vice versa.
536. The
natural man cannot be highly barbarous, nor the barbarous man (criminal) highly
natural (sinful).
537. As a
rule, sin excludes crime, and vice versa.
538. The
cultured man is less against nature than beyond it.
539. The
civilized man is less beyond nature than against it.
540. Civilization,
which is largely urban and industrial, is a corollary of the Protestant heresy,
and heretical is the man who is against nature rather than beyond it!
541. Christ
Himself was more beyond nature than against it, as confirmed by the
Resurrection.
542. Such
a Christ figures prominently in Catholic teachings, but scarcely at all in the
comparatively civilized teachings of Protestant heretics, of whom Puritans
were, and remain, the chief exemplars.
543. Only
a heretic would regard civilization as commensurate with, if not superior than,
culture!
544. Yet
culture is the signpost to Heaven, and he who follows this signpost will be
saved from sin and enter into the 'promised land' of the spirit, which is the
fulfilment of all culture.
545. Culture
is the artificiality of the World, and is thus beyond nature.
546. But
being beyond nature is not, like civilization, to be against it!
547. On
the contrary, being beyond nature is to point in the transcendent direction of
the supernatural, which is beyond culture.
548. Prose
is the fictional subjectivity of the World, and the genuine artist, or
novelist, begins and ends with fiction.
549. Poetry
is the factual objectivity of Purgatory, and the false artist, or poet, begins
and ends with fact.
550. Drama
is the illusory objectivity of the hellish Behind, and the superfalse
artist, or dramatist, begins and ends with illusion.
551. Philosophy
is the truthful subjectivity of the heavenly Beyond, and the supertrue artist, or philosopher, begins and ends with
truth.
552. Prose
is ruled by the phenomenal subjectivity of writing, which is of the will, and
hence feminine.
553. Poetry
is ruled by the phenomenal objectivity of reading, which is of the intellect,
and hence masculine.
554. Drama
is ruled by the noumenal objectivity of speaking,
which is of the soul, and hence diabolic.
555. Philosophy
is ruled by the noumenal subjectivity of thinking,
which is of the spirit, and hence divine.
556. In
contrast to the philosopher, who is broadly of the Extreme Left, the novelist
is moderately left-wing.
557. In
contrast to the dramatist, who is broadly of the Extreme Right, the poet is
moderately right-wing.
558. Being
moderately left-wing in his phenomenal subjectivity (fiction), the novelist
contrasts with the poet, whose phenomenal objectivity (fact) places him in a
moderately right-wing position.
559. Being
absolutely left-wing in his noumenal subjectivity
(truth), the philosopher contrasts with the dramatist, whose noumenal objectivity (illusion) places him in an absolutely
right-wing position.
560. Damnation
for the poet is to become a dramatist, like Oscar Wilde.
561. Salvation
for the novelist is to become a philosopher, like Arthur Koestler.
562. I was
myself a novelist who became a philosopher, gravitating from beauty to truth,
as from the World to the Beyond.
563. It
was in the aphoristic Beyond that my best philosophy was conceived.
564. To be
divided against oneself is the beginning of all wisdom.
565. Humanity
is divisible between those who are divided against themselves, distinguishing
spiritual self from physical self, and those who entertain no such
self-division.
566. Those
who are divided against themselves are of the cross and Christian; those, on
the contrary, who remain undivided, or homogeneous, are of the star and
heathen.
567. Until
a man accepts and practises self-division, there can be no hope of salvation in
the spiritual Beyond.
568. The
Y-like 'supercross' is less a symbol of self-division
than an affirmation of spiritual triumph, and hence the overcoming of the body
in heavenly bliss.
569. The
'star of David' is divided against itself in the manner of the cross, and is
thus Judaic rather than heathen.
570. The
Y-like emblem of Social Theocracy/Transcendentalism may be regarded as a
compromise between the Judaic 'star' and the Christian cross.
571. Such
an emblem is the transcendent resolution of all self-division and contrasts,
absolutely, with the homogeneous star of heathen ignorance.
572. Just
as self-division was possible in the World of the Christian West, so did (does)
it exist in the Heaven of the Judaic East.
573. The
Judaic self-division was (is) rather more noumenal
than phenomenal, whereas the Christian self-division is rather more phenomenal
than noumenal.
574. The
undivided heathen are either of the World, and phallic, or of the Cosmos, and
mystical.
575. In the
one case, that of the worldly heathen, everything is reduced to sex.
576. In
the other case, that of the cosmic heathen, everything is reduced to light.
577. Heathenism
is of the Devil, whether noumenally (and cosmic) or
phenomenally (and mundane).
578. The
It-Devil (Satan) rules the diabolic Cosmos and the She-Devil (Cursed Whore)
rules the World.
579. Christianity
is of God, whether phenomenally (and purgatorial) or noumenally
(and transcendent).
580. The
He-God (Christ) rules Purgatory and the It-God (Holy Spirit) rules the
transcendental Beyond.
581. The
It-Devil (Satan) is denied by the Father, and the She-Devil (Cursed Whore) by
the Mother.
582. Formality,
being objective, is a curse of the Devil, whereas informality, being
subjective, is a blessing of God.
583. To
contrast the absolute formality of noumenal
objectivity, which is hellish, with the absolute informality of noumenal subjectivity, which is heavenly.
584. To
contrast the relative formality of phenomenal objectivity, which is purgatorial,
with the relative informality of phenomenal subjectivity, which is mundane.
585. Fundamentalism
is more formal than nonconformism, because
fundamentalism corresponds to absolute objectivity and nonconformism,
by comparison, to relative objectivity.
586. Transcendentalism
is more informal than humanism, because transcendentalism corresponds to
absolute subjectivity and humanism, by comparison, to relative subjectivity.
587. Man
is generally formal where woman is informal, since men are by nature objective
and women subjective.
588. God
is the most informal of beings, whose essence is spirit, whereas the Devil is
the most formal of feelings, whose appearance is flame.
589. Poetry
is the formality of knowledge which leads towards the formality of feelings,
and hence to a dramatic damnation.
590. Fiction
is the informality of action which leads towards the informality of being, and
hence to a philosophic salvation.
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