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Op.
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BOOK
OF
BELIEFS -
'The
Omegala'
Cyclic
Philosophy
Copyright
©
2011 John O'Loughlin
__________
CONTENTS
Cycles
1-37
__________
CYCLE
ONE
1. There are four wisdoms -
the wisdom of the heart, the womb, the brain, and the lungs. Of these four wisdoms, or commitments to
sensibility (inner sense), the wisdom of the lungs is the wisest.
2. Conversely, there are four follies - the
folly of the eyes, the tongue, the phallus (flesh), and the ears. Of these four follies, or commitments to
sensuality (outer sense), the folly of the eyes is the most foolish.
3. Not everyone can be wise or foolish
after a
given fashion. For certain types of
wisdom and folly, being objective, are feminine, whereas other types of
wisdom
and folly, being subjective, are masculine.
4. Both the wisdom of the heart and of the
womb
are objective - the former noumenally and
the latter
phenomenally. Conversely, both the
wisdom of the brain and of the lungs are subjective - the former
phenomenally
and the latter noumenally.
5. Both the folly of the eyes and of the
tongue
are objective - the former noumenally and
the latter
phenomenally. Conversely, both the folly
of the phallus and of the ears are subjective - the former phenomenally
and the
latter noumenally.
6. The lungs
correspond,
like the eyes, to Space, whereas the heart corresponds, like the ears,
to Time.
7. The brain
corresponds, like the tongue, to Volume, whereas the womb corresponds,
like the
phallus, to Mass.
8. The Space of sensuality is spatial,
whereas
the Space of sensibility is spaced.
9. The Time of sensuality is sequential,
whereas
the Time of sensibility is repetitive.
10. The Volume of sensuality is volumetric,
whereas the Volume of sensibility is voluminous.
11. The Mass of sensuality is massive, whereas the
Mass of sensibility is massed.
CYCLE
TWO
1. To contrast the phenomenal planes of
Volume
and Mass with the noumenal planes of Space
and Time -
the former planes natural (in an all-encompassing sense) and the latter
ones
supernatural.
2. Thus there are two natural planes no
less
than two supernatural ones ... in both sensuality and sensibility.
3. The natural
planes
are divisible between the physicality of Mass and the metaphysicality
of Volume, while the supernatural planes are divisible between the
chemistry of
Time and what might be called the metachemistry
of
Space.
4. Nature is thus divisible between
physical and
metaphysical, Mass and Volume, whereas supernature
is
divisible between chemical and metachemical,
Time
and
Space.
5. To contrast
the
physical nature of Mass with the metaphysical nature of Volume, further
contrasting the chemical supernature of
Time with the
metachemical supernature
of
Space.
6. Physical nature can be negative or
positive,
massive or massed, being realist in the
former context
but humanist in the latter one.
7. Metaphysical nature can be negative or
positive, volumetric or voluminous, being materialist in the former
context but
nonconformist in the latter one.
8. Chemical supernature
can be negative or positive, sequential or repetitive, being naturalist
(in a
more specific sense) in the former context but fundamentalist in the
latter
one.
9. Metachemical
supernature can be negative or positive,
spatial or spaced, being idealist in the
former context but transcendentalist
in the latter one.
10. Physical nature is subjectively phenomenal in
its negative mode and objectively phenomenal in its positive mode,
whereas
metaphysical nature is objectively phenomenal in its negative mode and
subjectively phenomenal in its positive mode.
11. Chemical supernature
is subjectively noumenal in its negative
mode and
objectively noumenal in its positive mode,
whereas metachemical supernature
is
objectively noumenal in its negative mode
and
subjectively noumenal in its positive mode.
12. That which is negative is false, contrasting
with the genuineness of whatever is positive.
The 'false' is everywhere evil and the 'genuine' alone good.
13. Evil is that which, being false, is apparent,
extrinsic, divergent, sensual, etc., whereas good is that which, being
genuine,
is essential, intrinsic, convergent, sensible, etc.
14. Thus nature is both good and evil in physical
and metaphysical modes, supernature both
good and
evil in chemical and metachemical modes.
15. Physical nature is evil in realism and good in
humanism - the former affiliated to massive Mass and the latter to massed Mass.
16. Metaphysical nature is evil in materialism and
good in nonconformism - the former
affiliated to
volumetric Volume and the latter to voluminous Volume.
17. Chemical supernature
is evil in naturalism and good in fundamentalism - the former
affiliated to
sequential Time and the latter to repetitive Time.
18. Metachemical supernature is evil in idealism and good in
transcendentalism - the former affiliated to spatial Space and the
latter to
spaced Space.
19. The negativity of evil nature/supernature diverges from a vacuum, whereas the positivity of good nature/supernature
converges upon a plenum.
CYCLE
THREE
1. To contrast
the false
metachemistry of idealist supernature
with the genuine metachemistry of
transcendentalist supernature, as one
would contrast light with air, or
illusion with truth.
2. To contrast
the
false chemistry of naturalist supernature
with the
genuine chemistry of fundamentalist supernature,
as
one
would contrast fire with blood, or weakness with strength.
3. To contrast
the
false metaphysics of materialist nature with the genuine metaphysics of
nonconformist nature, as one would contrast water with thought, or
ignorance
with knowledge.
4. To contrast
the
false physics of realist nature with the genuine physics of humanist
nature, as
one would contrast earth with offspring, or ugliness with beauty.
5. Just as I have distinguished between the
physical and the metaphysical with regard to nature, so we may
distinguish
between the phenomenal and, for want of a better term, the metaphenomenal
on a like basis, conceiving of the phenomenal as equivalent to the
physical and
of the metaphenomenal as equivalent to the
metaphysical.
6. Similarly, just as I have distinguished
between the chemical and the metachemical
with regard
to supernature, so we may distinguish
between the noumenal and, for want of a
better term, the metanoumenal on a like
basis, conceiving of the noumenal as
equivalent to the chemical and of the metanoumenal
as equivalent to the metachemical.
CYCLE
FOUR
1. Just as Anglicanism is Protestant
humanism
compared to the nonconformism of
Puritanism and the
'fundamentalism' of Presbyterianism, so Orthodoxy is Catholic humanism
compared
to the nonconformism of the 'Celtic
Church' and the
'transcendentalism' of Roman Catholicism.
Thus humanism and nonconformism are
germane to
both Protestantism and Catholicism, unlike fundamentalism and
transcendentalism, which appertain to the Protestant and Catholic
extremes.
2. One could argue, in contrast to the
above,
that Pentecostalism is if not Catholic 'transcendentalism' then
certainly
Protestant 'transcendentalism', bearing in mind its bias towards the
Holy Ghost. But, frankly, I don't believe
that there is,
or ever could be, any such thing as Protestant 'transcendentalism',
bearing in
mind Protestantism's pseudo-Christian and effectively Heathen basis,
and since
there is no way that Pentecostalism could be described as Catholic, it
must
follow that it is a radical manifestation of Protestant nonconformism,
whose concept of the Holy Ghost, doubtless deriving from Biblical
references to
'tongues of fire', would be more mystical than truly spiritual (even to
a Catholic
degree).
3. The YMCA, with its inverted triangle,
prides
itself on being non-denominational in character, but, in reality, it is
a
Protestant organization whose emblem reflects, in typically British
fashion, the
tripartite character of Protestant civilization, viz. the Mother at the
base of
this inverted triangle, with the Son appertaining to the upper right
angle and
the Father appertaining, by contrast, to the upper left angle of its
apex. In such fashion, it can be
maintained that
Puritanism and Dissenterism stand above
Anglicanism,
and pretty much like the Conservatives and the Liberals (latterly
Liberal
Democrats) above Labour, or, for that matter,
4. Thus if the YMCA is non-denominational,
it
can only be so with regard to the variety of Protestant denominations,
not with
reference to Roman Catholicism which, by contrast, has nothing to do
with
inverted or any other kinds of triangles but, on the contrary, relates
to a
World-denying ethos that, being properly Christian, eschews clashing
objectivities (between the Father and the Mother), as both the Christ
Child
(the actual 'Son' of Catholicism) and the Holy Spirit 'turn their
backs' on the
Virgin in the interests of subjective deliverance from the World which,
being
feminine, is objective in the Mother/Virgin.
Only in nature is 'the World' subjective; but then nature, in
the
particular sense I am adumbrating here, is not really the World but,
rather,
that which stands at a masculine remove from it in and as the
Antichrist.
CYCLE
FIVE
1. To contrast
the fire
of barbarism, both outer (eyes) and inner (blood) with the air of
culture, both
outer (ears) and inner (lungs), as one would contrast the Devil with
God (in
both negative and positive modes respectively).
2. To contrast
the
water of civilization, both outer (tongue) and inner (womb) with the
vegetation
of nature, both outer (phallus) and inner (brain), as one would
contrast woman
with man (in both negative and positive modes respectively).
3. To fall from the barbarism of the eyes
to the
barbarism of the heart, as from idealism to fundamentalism, but to rise
from
the culture of the ears to the culture of the lungs, as from naturalism
to
transcendentalism.
4. To fall from the civilization of the
tongue
to the civilization of the womb, as from materialism to humanism, but
to rise
from the nature of the phallus to the nature of the brain, as from
realism to nonconformism.
5. To descend,
along a
space-time continuum, from metachemical
objectivity
to chemical objectivity, but to ascend, along a time-space continuum,
from
chemical subjectivity to metachemical
subjectivity.
6. To descend,
along a
volume-mass continuum, from metaphysical objectivity to physical
objectivity,
but to ascend, along a mass-volume continuum, from physical
subjectivity to
metaphysical subjectivity.
7. The descent
from metachemical objectivity to chemical
objectivity, as from
the eyes to the heart, sight to blood, has reference to the salvation
of the
soul (from the antisoul) in barbarous
sensibility.
8. The ascent
from
chemical subjectivity to metachemical
subjectivity,
as from the ears to the lungs, sound to breath, has reference to the
salvation
of the spirit (from the antispirit) in
cultural
sensibility.
9. The descent
from
metaphysical objectivity to physical objectivity, as from the tongue to
the
womb, taste to conception, has reference to the salvation of the id
(from the
anti-id) in civilized sensibility.
10. The ascent from
physical subjectivity to metaphysical subjectivity, as from the phallus
to the
brain, sex to prayer, has reference to the salvation of the mind (from
the antimind) in natural sensibility.
11. In all four instances of descent or ascent
from sensuality to sensibility, salvation is a matter of willpower
directed
towards a glorious end, the will of the soul to pride, of the spirit to
joy, of
the id to pleasure, and of the mind to love.
12. The will of the
soul
is centred in strength, the will of the spirit is centred in truth, the
will of
the id is centred in beauty, and the will of the mind is centred in
knowledge. Strength is diabolical, but
the will of the soul is barbarous; truth is divine, but the will of
truth is
cultural; beauty is mundane, but the will of beauty is civilized;
knowledge is
purgatorial, but the will of knowledge is natural.
Barbarism leads to Hell, culture leads to
Heaven, civilization leads to the World, and nature leads to Purgatory. The pride of the Father,
the joy of the Holy Spirit, the pleasure of the Mother, and the love of
the
Son.
CYCLE
SIX
1. To descend,
along
the space-time continuum, from spatial Space to repetitive Time, as
from primal
doing to supreme doing, but to ascend, along the time-space continuum,
from
sequential Time to spaced Space, as from primal being to supreme being.
2. To descend,
along
the volume-mass continuum, from volumetric Volume to massed Mass, as
from
primal giving to supreme giving, but to ascend, along the mass-volume
continuum, from massive Mass to voluminous Volume, as from primal
taking to
supreme taking.
3. To be saved
from the
sensual barbarism of primal doing to the sensible barbarism of supreme
doing,
as from photons to photinos, illusion to
strength.
4. To be saved from the sensual culture of
primal being to the sensible culture of supreme being, as from protons
to protinos, weakness to truth.
5. To be saved
from the
sensual civilization of primal giving to the sensible civilization of
supreme
giving, as from electrons to electrinos,
ignorance to
beauty.
6. To be saved
from the
sensual nature of primal taking to the sensible nature of supreme
taking, as
from neutrons to neutrinos, ugliness to knowledge.
7. Salvation along the space-time continuum
is
from Devil to warrior, idealism to fundamentalism, as ‘the Diabolic’ fall diagonally from superfeminine
to subfeminine barbarism.
8. Salvation along the time-space continuum
is
from beast to God, naturalism to transcendentalism, as ‘the Divine’
rise
diagonally from submasculine to supermasculine
culture.
9. Salvation along the volume-mass
continuum is
from whore to angel, materialism to humanism, as ‘the mundane’ fall
diagonally
from negative feminine to positive feminine civilization.
10. Salvation along the mass-volume continuum is
from sinner to saint, realism to nonconformism,
as
‘the
purgatorial’ rise diagonally from negative masculine to positive
masculine
nature.
11. To fall, in the fire of barbarism, from light
to soul, as from the eyes to the heart, but to rise, in the air of
culture,
from heat to spirit, as from the ears to the lungs.
12. To fall, in the water of civilization, from
coldness to (the) id, as from the tongue to the womb, but to rise, in
the soil
(vegetation) of nature, from darkness to mind, as from the phallus to
the
brain.
13. To fall through the
Father into Hell, but to rise through the Holy Spirit into Heaven.
14. To fall through the
Mother into the World, but to rise through Christ into Purgatory.
15. The fall of the soul into Hell is no less a
salvation
than the rise of the spirit into Heaven.
16. The fall of the id into the World is no less a
salvation than the rise of the mind into Purgatory.
17. The fall of the soul into the glory (Hell) of
pride through the will (Devil) of strength is to fundamentalism what
the rise
of the spirit into the glory (Heaven) of joy through the will (God) of
truth is
to transcendentalism - namely, salvation.
18. The fall of the id into the glory (World) of
pleasure through the will (woman) of beauty is to humanism what the
rise of the
mind into the glory (Purgatory) of love through the will (man) of
knowledge is
to nonconformism - namely, salvation.
CYCLE
SEVEN
1. Power, or willpower, does not stand to
glory as
evil to good but as virtue to good, since goodness is the glorious
outcome of a
virtuous act, which is to say, the use of some particular form of
willpower
directed towards a glorious end. Hence
power stands to glory as the virtuous precondition of an end whose
essence is
good. At least this is true of willpower
with regard to sensibility, whether in terms of strength, truth,
beauty, or
knowledge.
2. When we consider willpower with regard
to
sensuality, however, the relationship between power and glory is
reversed,
since willpower is then the vicious consequence of a precondition whose
essence
or, rather, appearance is evil. Thus
instead of willpower preceding glory, as in sensibility, it is the
negative
glory, or evil, of sensuality that precedes a willpower which is, of
necessity,
vicious, and this whether in terms of weakness, illusion, ugliness, or
ignorance. For these vices are
respectively consequent upon the prior existence, in centrifugal
vacuity, of
humiliation, woe, pain, and hatred, whose glory, being negative, can
only be
evil.
3. Hence evil precedes vice in the sensual
contexts of negative glory, and vicious
acts are less
evil than foolish on account of their association with sensuality. Conversely, virtue precedes goodness in the
sensible contexts of positive willpower, and virtuous acts are less
good than
wise on account of their association with sensibility.
4. The folly of
vice
contrasts, on any plane, with the wisdom of virtue.
5. Thus we may contrast the folly of the
Devil
of sensuality, or Anti-Devil, viciously diverging from the evil of the
Hell of
sensuality, or Anti-Hell, with the wisdom of the Devil of sensibility,
or
Pro-Devil, virtuously converging upon the good of the Hell of
sensibility, or
Pro-Hell, as one would contrast the divergence of illusion from woe
with the
convergence of strength upon pride, or the divergence of light from
Space with
the convergence of soul upon Time.
6. Thus we may contrast the folly of the
God of
sensuality, or Anti-God, viciously diverging from the evil of the
Heaven of
sensuality, or Anti-Heaven, with the wisdom of the God of sensibility,
or
Pro-God, virtuously converging upon the good of the Heaven of
sensibility, or
Pro-Heaven, as one would contrast the divergence of weakness from
humiliation
with the convergence of truth upon joy, or the divergence of sound from
Time
with the convergence of spirit upon Space.
7. Thus we may contrast the folly of the
Woman
of sensuality, or Anti-Mother, viciously diverging from the evil of the
World
of sensuality, or Anti-World, with the wisdom of the Woman of
sensibility, or
Pro-Mother, virtuously converging upon the good of the World of
sensibility, or
Pro-World, as one would contrast the divergence of ignorance from hate
with the
convergence of beauty upon pleasure, or the divergence of taste from
Volume
with the convergence of the id (maternal instinct) upon Mass.
8. Thus we may contrast the folly of the
Man of
sensuality, or Anti-Christ, viciously diverging from the evil of the
Purgatory
of sensuality, or Anti-Purgatory, with the wisdom of the Man of
sensibility, or
Pro-Christ, virtuously converging upon the good of the Purgatory of
sensibility, or Pro-Purgatory, as one would contrast the divergence of
ugliness
from pain with the convergence of knowledge upon love, or the
divergence of
lust from Mass with the convergence of mind upon Volume.
9. To diverge from spatial Space but to
converge
upon spaced Space; to diverge from sequential Time but to converge upon
repetitive Time; to diverge from volumetric Volume but to converge upon
voluminous Volume; to diverge from massive Mass but to converge upon
massed
Mass.
10. Diverging viciously, in
folly, from the evils of idealism, naturalism, materialism, and
realism;
converging virtuously, in wisdom, upon the goods of transcendentalism,
fundamentalism, nonconformism, and
humanism.
11. Damned by and to sensuality, one can only be
saved to and by sensibility. Saved from
idealism to fundamentalism, diagonally falling from the eyes to the
heart;
saved from naturalism to transcendentalism, diagonally rising from the
ears to
the lungs; saved from materialism to humanism, diagonally falling from
the
tongue to the womb; saved from realism to nonconformism,
diagonally
rising
from the phallus to the brain. Barbarism, culture,
civilization, and nature, germane to Hell, Heaven, the World, and
Purgatory.
CYCLE
EIGHT
1. Strictly speaking, barbarism is that
which
has to do with the space-time continuum ... of falling fire, whereas
culture is
that which has to do with the time-space continuum ... of rising air.
2. Likewise, civilization is that which has
to
do with the volume-mass continuum ... of falling water, whereas nature
is that
which has to do with the mass-volume continuum ... of rising vegetation.
3. Alternatively, one could speak of the
space-time continuum as the idealism-fundamentalism continuum, while
reserving
for Time-Space the description of the naturalism-transcendentalism
continuum.
4. Similarly, one could speak of the
volume-mass
continuum as the materialism-humanism continuum, while reserving for
Mass-Volume the description of the realism-nonconformism
continuum.
5. Space-Time is concretely intelligible in
terms of an eyes-heart continuum, while Time-Space could more
concretely be
defined in terms of an ears-lungs continuum.
6. Volume-Mass is concretely intelligible
in
terms of a tongue-womb continuum, while Mass-Volume could more
concretely be
defined in terms of a phallus-brain continuum.
7. Whatever the parallel (and other
instances
could be cited) the space-time continuum is synonymous with the
barbarism
(falling fire) of hellish doing, and contrasts, absolutely, with the
culture
(rising air) of heavenly being in the time-space continuum.
8. Likewise, the volume-mass continuum is
synonymous with the civilization (falling water) of worldly giving, and
contrasts, relatively, with the nature (rising vegetation) of
purgatorial
taking in the mass-volume continuum.
9. The absolute
contrast between barbarism and culture has reference to the metachemical
and chemical planes upon which Space and Time have their existence,
whereas the
relative contrast between civilization and nature has reference to the
metaphysical and physical planes upon which Volume and Mass have their
existence.
10. Hence the space-time fall from metachemical to chemical barbarism contrasts
absolutely
with the time-space rise from chemical to metachemical
culture, while the volume-mass fall from metaphysical to physical
civilization
contrasts relatively with the mass-volume rise from physical to
metaphysical
nature.
11. To fall, in
barbarous
salvation, from the metachemical
objectivity of
idealism to the chemical objectivity of fundamentalism, as from outer
philosophy to inner philosophy.
12. To rise, in
cultural
salvation, from the chemical subjectivity of naturalism to the metachemical subjectivity of transcendentalism,
as from
outer theosophy to inner theosophy.
13. To fall, in
civilized
salvation, from the metaphysical objectivity of materialism to the
physical
objectivity of humanism, as from outer philology to inner philology
(language
of the genes).
14. To rise, in natural
salvation, from the physical subjectivity of realism to the
metaphysical
subjectivity of nonconformism, as from
outer theology
(pantheism) to inner theology.
CYCLE
NINE
1. No doubt, the fact that women are more
closely associated with water than men, as in the civilized bias of the
tongue
and the womb, is what makes it feasible for them to shed tears, which
fall, it
seems to me, in star-like radiance from their eyes.
A man would normally disgrace himself by
crying, but a woman only confirms her femininity, or rather superfemininity,
by shedding tears.
2. Probably tears stand to the eyes as milk
to
the breasts, and I fancy that, given their proximity to the 'fiery'
realms of
the eyes and the heart, both alike are noumenal
contexts, with a closer correspondence, in consequence, to barbarism
than to
civilization.
3. Broadly, fire and water being feminine
elements, one could argue that Summer and
Winter are
feminine seasons, in contrast to the masculine essence, in earth
(vegetation)
and air, of Spring and Autumn.
Certainly, this would apply almost literally to Winter and
Spring
respectively, while the gender attribution to Summer and Autumn would
have to
be weighed against the diabolic and divine correlations which accrue to
the 'noumenal elements', viz. fire and air,
and their closer
association, in consequence, with superfeminine/subfeminine
and submasculine/supermasculine
alternatives.
4. There is a sense, though only a relative
one,
in which the manner of a person's dying would determine whether he went
to
Heaven or to Hell, the former as a spirit and the latter as a soul. By which I mean that a natural death would
suggest
the salvation of the spirit to Heaven, in terms of one's having 'given
up the
ghost' with one's last breath and accordingly become subject to the
passage of
spirit (breath) into air (Heaven), whereas a violent death,
particularly one
that resulted in the flow of blood from a wound, would suggest, on the
contrary, the damnation of the soul to Hell, as blood trickled into the
earth,
or whatever, and effectively eclipsed, in the horror of its unfolding,
the fate
reserved for the spirit. Hence although a
violent death would still entail one's 'giving up the ghost', such an
inevitable process would effectively be overshadowed by the seepage of
blood
from a wound, and accordingly it would be logically feasible to
maintain that
visible loss of blood would tip the balance of Judgement in favour of
the
damnation of the soul (blood) into Hell (the depths and, from a
Christian
standpoint, fiery core of the Earth).
Such, relatively, would be the contrasting fates to which a
dying person
could be regarded as being subject, though only of course from a
narrowly
Christian and, in some sense, factual point of view.
For damnation and salvation, as outlined by
me in terms of ascents or descents (depending on the context) from
sensuality
to sensibility, are really very different from that, as is the concept
of
Eternity to which the mature part of my oeuvre, with its evolutionary
perspectives, has long been partial.
CYCLE
TEN
1. The concept of ghosts, or spiritual
and/or
soulful presences having human form, would be inconceivable without due
reference to a tradition of religious belief rooted in the phenomenal,
and
embracing, besides anthropomorphism, both humanism and nonconformism. Such
a tradition, avowedly Christian, will
tend to encourage a bodily projection of spirit and/or soul, in keeping
with
its phenomenal limitations.
2. Hence the notion of ghosts is only
credible,
it seems to me, on the basis of an extrapolation of spirit and/or soul
from the
human form in its entirety. For air, the
substance of spirit, and blood, the substance of soul, share a common
passage
through the veins, and the veins encompass all parts of the body,
including, of
course, the head and nether limbs.
3. Thus there could be no philosophical
difficulty
in extrapolating either bloody or airy presences, corresponding to the
concept
of ghosts, from the human form, and in endowing them with supernatural
significance, the former effectively diabolical, the latter divine,
which is a
distinction, after all, between soul and spirit, Hell and Heaven. Yet such presences are still tied, for all
their ostensibly supernatural significance, to a phenomenal tradition,
or one
in which both the soul and the spirit are subordinated, in typically
Christian
fashion, to the mind and the id of nonconformist and humanist
convention, being
coloured and subverted thereby.
CYCLE
ELEVEN
1. Salvation from the World, which is a
Christian (nonconformist) ideal, does not exclude salvation of the
World, that
heathen (humanist) ideal, which is as germane, by and large, to women
as the
above-mentioned ideal to men, who stand to gain more from mind
sensibility in
Christ than from phallus sensuality in the Antichrist.
Nevertheless, salvation of the World is just
as legitimate a mode of deliverance from sin (sensuality) as salvation
from the
World, and is of course achieved on the basis of womb sensibility, as
that
which, in humanism, appertains to the Mother replaces that which, in
materialism, appertains to the Antimother,
and hence
to tongue sensuality.
2. However, neither salvation described
above
has any bearing on God or Heaven, since whereas the one is worldly, the
other
is purgatorial, and thus no more than a phenomenal solution to the
problem
(from a sensible standpoint) of phenomenal sensuality/sin.
In fact, such salvations are specifically for
those who, as average men and women, are broadly masculine or feminine. The salvation that leads to the Holy Spirit
of Heaven, by contrast, requires a noumenal
precondition in the submasculine, since it
is only
from aural sensuality in the Davidian
beast, as it
were, of the Antispirit ... that one can
rise towards
the respiratory sensibility of the lungs and thereby achieve true
divinity in
the supermasculine, abandoning naturalism
for
transcendentalism, which is beyond noumenal
sin in
the most perfect grace, the metanoumenal
grace of the
ultimate sensibility!
3. Just as salvation from the World is for
those
who relate, through Antichrist, to the Antipurgatory,
as
it
were, of the phallus, so the salvation described above is for those
who
relate, through the Antispirit, to Antiheaven, the negative Heaven of the aural
beast. It could similarly be defined as
salvation
from Hell, since, conceived as the context of emotional sensibility,
Hell
profits no less from the aural attentions of Antiheaven
than the maternal virtue of the World from the phallic attentions of Antipurgatory, wherein the Antichrist is
enthroned. Thus no less than Christianity
allows,
through nonconformism, for a salvation
from the
World, so true religion allows, through transcendentalism, for a
salvation from
Hell, which, like the World, will otherwise continue to profit at Antiheaven's and, ultimately, Heaven's expense. Rejecting the emotional blandishments of Hell,
which often take a musical guise, can only be achieved if one is
sincerely
determined to be saved to Heaven, thereby rising from the ears to the
lungs,
from the Antispirit (the Clear Fire of
Time) to the
Holy Spirit of Heaven, wherein there is nothing but Eternal Peace.
4. Conversely, Hell only thrives, as a
rule, at Antiheaven's expense, since
music, the cultural embodiment
of soul, needs a willing pair of ears if it is to be appreciated, just
as,
lower down in the phenomenal realm of the World, female beauty needs a
willing
phallus to achieve maternal fulfilment.
Hence Antiheaven is no less crucial
to Hell's
salvation (from the optical sensuality of Antihell)
than
Antipurgatory ... to the World's salvation
(from
the tongue-based sensuality of the Antiworld). The question for both Antiheaven
and Antipurgatory, and by implication
those who
effectively function in terms of the Antispirit
and
the Antichrist (Antimind), is whether to
remain of
use to Hell and the World respectively or whether, on the contrary, to
seek
their own respective salvations in Heaven and Purgatory, thereby
ceasing to be
of use to that which is morally antithetical to both.
CYCLE
TWELVE
1. As we have shown, one sensibility tends
to
prevail at the expense of another, whether with regard to the
phenomenal/metaphenomenal
(physical/metaphysical) planes or to the noumenal/metanoumenal
(chemical/metachemical)
ones.
2. Thus the World only prevails at the
expense
of Purgatory, the Mother/womb at the expense of the Son/brain on the
one hand,
and likewise Hell ... at the expense of Heaven, the Devil/heart at the
expense
of God/the lungs on the other hand. And
so much is this the case that one may confidently maintain that the
achievement, to any significant extent, of Purgatory or Heaven,
knowledge or
truth, is really the exception to the rule, a rule in which, due to
their
objective essences, both beauty and strength have the moral or, rather,
amoral
and immoral advantage respectively. For
whereas beauty is objectively amoral and strength objectively immoral,
knowledge is subjectively amoral and truth subjectively moral, and
neither form
of subjectivity can expect to make much headway in a society and/or
world which
is more partial to objectivity on account of its cosmic sanction.
3. In fact, so much is objectivity
characteristic of the stellar roots of the Cosmos ... it is
inconceivable that
the subjective virtues could ever hope to prevail universally over the
objective ones without some drastic technological action of the sort
outlined
by me in previous texts, which would in some degree shield the Earth
from
cosmic rays, while simultaneously encouraging a transmutation of
mankind
towards some post-human goal set in Space Centres.
For the way things stand, purgatorial nonconformism
and heavenly transcendentalism can only
remain in the shadow of worldly humanism and hellish fundamentalism
respectively, even given the prospect of certain short-term changes.
4. In the meantime, most men will continue
to
compromise, now as before, with the World and Hell, neither of which
have a
masculine essence and no real sympathy, in consequence, for subjective
modes of
salvation. They may well achieve,
despite this compromise, a degree of nonconformist or transcendentalist
salvation, but not to the extent that they would be able and willing to
sacrifice the World or Hell for it. And,
in that, they would be demonstrating that, for all their good
intentions, they
were still fundamentally creatures of either the Antipurgatory
or the Antiheaven, for whom the pressures
of the
World and Hell were simply too much to ignore!
CYCLE
THIRTEEN
1. Although I have spoken of salvation from
the
World and/or Hell, it should not be forgotten that salvation is
primarily from
sensuality to sensibility, as from Antipurgatory
to
Purgatory (Antichrist to Christ) or Antiheaven
to
Heaven (Antispirit to Holy Spirit), so that
those
other concepts of salvation should only be regarded as secondary to the
primary
ones, a sort of additional incentive, as it were, for abandoning
subjective
sensuality, insofar as the senses or, more correctly, outer senses of Antipurgatory, viz. the phallus, and of Antiheaven,
viz. the ears, are preyed upon by the respective objective
sensibilities of the
World, viz. the womb, and of Hell, viz. the heart, to the detriment of
Purgatory and Heaven. For the more
enslaved to objective sensibilities the subjective sensualities become,
the
harder it will be to break free of this enslavement and rise, on wings
of
salvation, towards the subjective sensibilities of Purgatory and Heaven. By deferring to objective sensibility, a man
deprives himself of subjective sensibility, and thus remains enslaved
to
sensuality.
2. Of course, those who are of the World
and
Hell have good reason to do what they do vis-ŕ-vis both the Antipurgatorial
and the Antiheavenly, insofar as their own
salvation
from the Antiworld and the Antihell
depends, in no small degree, on there being an Antipurgatory
and an Antiheaven to prey upon, without
which no
salvation to objective sensibility would be possible.
For the only way they can avoid being the
victims of their own more pronounced objective sensualities is to
exploit the
opposite gender's subjective sensuality in the interests of objective
sensibility. To them, this is honourable,
since it sustains their salvation. But
to those who are exploited in such fashion, namely men, it poses a
problem,
since their own need of salvation is thwarted in consequence, and if
they are
not to remain enslaved to sensuality, to their own outer senses, they
must set
about solving this problem as best they can, the only definitive
solution being
to reject the seductions of objective sensibility and seek refuge in
either
Purgatory or Heaven, which is to say, in Christ or God.
For only in subjective sensibility will they
find an answer to the problem of being imposed upon by a contrary order
of
sensibility.
3. It could be said that the salvation of
Antichrists and Antispirits in Antipurgatory
and Antiheaven respectively is not genuine
and complete
until they are beyond the seductions of the World and Hell, viz.
Mothers and
Fathers, and thus indifferent if not hostile to the thought of
compromising
with mothers (or ids) and fathers (or souls), something that could not
be said
to apply to those who, on the contrary, wish to have the 'best of both
worlds'
(an impossible wish!) and who are accordingly identifiable as
Antichrists and Antispirits in Antipurgatory and Antiheaven
respectively.
One does not become a Christ or a Holy Spirit (Buddha?) by
continuing to
entertain the objective sensibilities of the World and/or Hell! On the contrary, one remains fundamentally an
Antichrist or an Antispirit, and thus no
better than
those who profit from one's folly. In
fact, probably worse, insofar as they will be more given to objective
sensibility than to objective sensuality, and thus able to regard
themselves,
no matter how paradoxically, as existing in a superior light, a light
not
incompatible with the notion of 'his better half'.
CYCLE
FOURTEEN
1. Extroverts differ from introverts as
sensuality from sensibility, or appearance
from
essence. Since each category can be
either objective or subjective, one has further to distinguish
objective
extroverts, who are more likely to be feminine, from their subjective
counterparts, while likewise distinguishing subjective introverts, who
are more
likely to be masculine, from their objective counterparts.
On the supernatural planes of the metachemical
and chemical sensualities, or outer senses, we
shall find that objective extroverts are primarily of the eyes and
subjective
extroverts primarily of the ears, the former superfeminine
and the latter submasculine, whilst on the
natural
planes of the metaphysical and physical sensualities, we shall find
that
objective extroverts are primarily of the tongue and subjective
extroverts
primarily of the phallus, the former negatively feminine and the latter
negatively masculine. Conversely, on the
supernatural planes of the metachemical
and chemical
sensibilities, or inner senses, we shall find that subjective
introverts are
primarily of the lungs and objective introverts primarily of the heart,
the
former supermasculine and the latter subfeminine, whilst on the natural planes of the
metaphysical and physical sensibilities, we shall find that subjective
introverts are primarily of the brain and objective introverts
primarily of the
womb, the former positively masculine and the latter positively
feminine. Thus we are distinguishing, in
each case,
between four categories of extroverts and four categories of
introverts, two of
which exist on the supernatural planes and two on the natural planes
... in
both objective and subjective modes.
2. A person who is highly extrovert,
whether
objectively or subjectively, with regard to feminine or masculine
gender, is
unlikely to be or to become sensible, and for the very sound reason
that she/he
will be primarily a person of sensuality, with little aptitude, in
consequence,
for sensibility. Conversely, a person
who is highly introvert, whether subjectively or objectively, with
regard to
masculine or feminine gender, is unlikely to be or to become sensual,
and for
the very sound reason that he/she will be primarily a person of
sensibility,
with little time, in consequence, for sensuality.
3. Whatever people may think, it is better
to be
a person of uncommon (exceptional) sensibility than one of so-called
common
sense, or unexceptional sensuality. In
fact, the more sensibility one has, on whatever plane, the less likely
is it
that one will be much given to sensuality.
Sensibility excludes sensuality, and vice versa, since those who
make a
habit of displaying so-called common sense will rarely if ever be able
to lay
claim to sensibility, which is alone virtuous.
By and large, the extrovert will be as indisposed to 'uncommon
sensibility' as the introvert to 'common sense'.
4. One can only regard that which, stemming
from
extroversion, is pertinent to 'common sense' as philistine, in contrast
to the
'uncommon sensibility' which accrues to the introvert and sets him/her
apart as
a person of cultural discrimination.
5. It is questionable whether a deeply
'commonsensical' or philistine person can be saved to what we have
called
uncommon sensibility, thereby undergoing a moral rebirth.
Certain extroverts are 'to the manner born',
and no amount of preaching can prevail upon them to abandon sensuality
for
sensibility, outer sense, which is crude, for inner sense, which is
refined.
CYCLE
FIFTEEN
1. The
distinction between
extroversion and introversion is also, in some degree, a distinction
between
freedom and thraldom, or being free as opposed to being bound, i.e.
committed
to a centre. For freedom and thraldom,
as we are here attempting to define them, are akin to sensuality and
sensibility, the former centrifugal and the latter centripetal, an
alpha/omega
distinction, in short, between appearances and essences, the 'once
born' and
the 'reborn'. One is born free but
privileged, as a human being, to cultivate a binding to some virtue,
'born
under one law, (but) to another bound', as Aldous
Huxley, quoting from Fulke Greville,
was often keen to remind us. Born
heathen, but fated to be baptized, it may be, into Christ, and so on. Hence freedom is, in its identification with
the senses, with outer sense, something to be escaped from, to be saved
from,
since no more than a precondition of a sensible alternative.
2. A so-called 'free society' is apt to
stress
sensuality at the expense of sensibility, and is thus the opposite of a
sensible or bound society, in which the cultivation of sensibility, on
whatever
plane, will be given every encouragement.
In fact, the freer a society is the less sensibility there will
be in
it, with evil consequences for all concerned!
People will be reduced to extrinsic valuation, becoming no more
than
commodities to be bought and sold in the market place of commercial
exploitation. Human dignity can only
suffer, as that which is best in people is snuffed out or spurned. Only 'hollow men' can prevail in this
Heathen/Superheathen society, the most
'hollow'
rising to the top as 'stars', 'tycoons', 'heroes', 'rulers', and such
like. These leading 'free men'
inevitably enslave the masses to their sensual will.
Becoming enthralled by their spectacular
shows, the masses cultivate a secondary order of hollowness in the
reflections
of the prevailing freedoms to which they are exposed.
They do not escape the woes, humiliations,
hatreds, and pains that are especially characteristic of the Free, but
live
them vacariously, in the shadow of the
primary
vacuums. Nor, of course, are they immune
to such scourges themselves, given the loss of self-respect which
follows from
a hollow premise. Freedom has a price,
and one pays for it with one's soul, spirit, mind, or id, as the case
may
be. Ultimately, one pays for it with
one's life!
3. If freedom is evil, then thraldom, in
the
context of being bound to one or other of the sensibilities, is alone
good, and
we may hold that, whatever the virtuous form it takes, such thraldom is
deliverance from freedom. Whether, like
freedom, one's thraldom is moral, amoral (objectively or subjectively),
or
immoral, it alone provides the solution to the problem of freedom. One is not saved until one is in thrall (not
to be confounded with enthralment, as to some sensational spectacle) to
one's
self, whether that self be natural or supernatural, which is to say,
physical/metaphysical or chemical/metachemical. Only in sensibility is there deliverance from
the freedoms of outer sense, the freedoms with which we are born but
from
which, if wise, one can escape into the bindings of rebirth. Only the Reborn are saved, though only the
reborn to humanism (the womb), nonconformism
(the
brain), and transcendentalism (the lungs) can be saved eternally. For Mass, Volume, and Space are potentially,
if not currently, beyond the ravages of Time.
CYCLE
SIXTEEN
1. Although women are capable of and,
indeed,
disposed to sensibility, viz. the heart and the womb in particular, it
would seem
to be a fact of life, confirmed by experience, that they retain a keen
bias
towards sensuality, particularly with regard to the eyes and the
tongue, and
appear, in consequence, to lack sensibility, or to have too much
'common
sense'. Certainly, it would seem that
they have more sensuality and less sensibility, overall, than men ...
when
considered in general terms. And the
fundamental reason for this, it seems to me, is that the organs of
outer sense
to which they more naturally relate as women, viz. the eyes and the
tongue,
stand above the respective male, or subjective, senses, viz. the ears
and the
phallus, whereas the sensibilities to which men relate, viz. the lungs
and the
brain, stand above the respective female, or objective, sensibilities,
viz. the
womb and the heart.
2. Hence women have an advantage over men
in
sensuality but are at a disadvantage to them in sensibility, where
their
sensibilities are lower than the corresponding (noumenal
or phenomenal) male sensibilities. In
outer sense, women are accordingly able to dominate men from their
higher
sensuality, eyes over ears and tongue over phallus, and this is
doubtless a
more desirable situation, from their point of view, than the converse
situation
... of not being able to dominate men because the latter have
effectively
turned away from women in their dedication to higher sensibilities,
viz. lungs
over heart and/or brain over womb, as the case may be.
3. Thus women are obliged, by necessity, to
play
a double game: on the one hand, they need to achieve sensibility for
romantic
and maternal purposes, the former more usually a precondition of the
latter,
whilst, on the other hand, they cannot allow themselves to become too
dedicated
to sensibility at the risk of losing domination, through sensuality,
over
men. Thus no sooner have they achieved
sensibility than they are apt to return, like boomerangs, to
sensuality, in
order to dominate men from above, i.e. the superfeminine
over the submasculine and/or the negative
feminine
over the negative masculine.
4. It has to be admitted that the
distinction
between the supernatural and the natural planes, the former embracing metachemical and chemical alternatives, the
latter
embracing metaphysical and physical alternatives, is effectively one of
upper-
and lower-class divisions, with 'upper-class' people, in this more
general
sense, appertaining to supernatural sensuality and/or sensibility, but
'lower-class' people appertaining to natural sensuality and/or
sensibility.
5. Thus there are women, for instance, for
whom
emotional fulfilment of a romantic order is sufficient unto itself,
without the
need or even desire for maternal responsibility, while, conversely,
more than a
few mothers would not be able to say, with any great confidence, that
they have
personally experienced very much in the way of romantic passion, prior
to
becoming pregnant. The former would
effectively be upper-class women and the latter all-too-palpably lower
class. I say nothing of what could be
described as a
middle-class tendency to descend from romance to maternity, in due
worldly
fashion!
6. One can see how easy it would be to
extrapolate from the above supernatural/natural distinction the notion
that
Space and Time have an upper-class correlation, in contrast to the
lower-class
correlation accruing to Volume and Mass, both of which of course
appertain to
the natural, as defined in terms of metaphysical and physical
alternatives. Hence
the 'upper-class' nature of God and the Devil, as opposed to the
'lower-class'
nature of man and woman. Or, in
religious terms, the 'upper-class' nature of transcendentalism and
fundamentalism, as opposed to the 'lower-class' nature of nonconformism
and humanism. Doubtless, Nietzsche would
see in this upper/lower distinction a confirmation of his belief that
Christianity is a lower-class religion, a religion not rising above
woman
(humanism) and man (nonconformism), or the
Mother and
Christ. Certainly one has to remember
that it also embraces the Father and the Holy Spirit, although, as I
hope to
have shown in both this and earlier texts, neither of these fringe
'Christian'
deities has much to do with either fundamentalism per se or
transcendentalism per
se,
since pertinent to quasi-fundamentalist and quasi-transcendentalist
deities
having reference to the cerebral/lunar sphere of the 'Three in One', a
sphere
dominated by Christ, and hence man.
7. Thus Christianity doesn't really rise
above
Volume, and salvation to and by Christ is no better than to the brain,
in what
is effectively a nonconformist Heaven or, more correctly, Purgatory. Christianity is most
definitely, in its cerebral phenomenality,
a
'lower-class' religion, and therefore not properly religious, or
supernatural,
at all, but all-too-natural, within strictly political (humanist) and
economic
(nonconformist) contexts. A
religion centred and/or rooted in Volume and Mass can only bog down in
Volume
and Mass, to the detriment of Time and Space.
CYCLE
SEVENTEEN
1. Since Time and Space are effectively
behind/beyond
the pale of Christianity, it follows that both the Devil and God
(however one
chooses to define them, i.e. whether with reference to sensuality or to
sensibility) will also be such, since the Diabolic devolves on a
space-time
continuum, while the Divine evolves on a time-space continuum. All that is really relevant to such a
religion and, by implication, the civilization that upholds it ... are
the
fortunes of man and woman (in both sensuality and sensibility), which
is why
Christianity is a religion of the World and Purgatory - the former
devolving in
a volume-mass continuum, while the latter evolves in a mass-volume
continuum. Consequently God and the
Devil, like Heaven and Hell, are extraneous to Christian life, only
figuring
tangentially in relation to the concept of Judgement in an afterlife,
when some
kind of association with the Divine and/or the Diabolic is posthumously
anticipated. But how inevitable such a
situation is to a religion which, making deities out of man and woman,
excludes
God and the Devil from actively participating in life!
Alas, there is no room for Heaven or Hell in
a society overly concerned with Purgatory and the World!
2. If such can be said of the Christian
West in
those centuries when ecclesiastical concerns took precedence over
secular ones,
then the same can surely be said of it in more recent centuries, when,
by
contrast, secular concerns have taken precedence over ecclesiastical
ones, and
the State has accordingly dominated the Church.
In fact, so much has this become the case ... that, in the
present
century, one might be forgiven for having wondered whether the fact of
God and
the Devil being marginalized in, if not excluded from, Western society
has any
relevance to the contemporary world at all, insofar as Volume and Mass
are
manifestly to be thought of in connection with the State, where they
take a
democratic rather than a theocratic form.
3. Thus whereas formerly one would have
thought
in terms of man and woman, as opposed to the Devil and God, one now has
to
think in terms of republicanism and parliamentarianism, as opposed to
authoritarianism and totalitarianism, or, put more concretely, of
senators and
representatives as opposed to rulers and leaders, with the latter
categories
being no less behind/beyond the pale, for better or worse, of the
democratic
norms ... than God and the Devil in relation to the humanist Mother and
the
nonconformist Son of Christian tradition.
4. Thus, once again, the supernatural forms
of
politics and economics are excluded from the Western norm, and only
that which
retains a natural basis in Volume and/or Mass is acceptable. One can rise from socialism to capitalism or
fall from parliamentarianism to republicanism in this
physical/metaphysical
civilization, but anything which rises from communism to pacifism or
falls from
fascism to militarism is undesirable, since manifestly un-Western in
its
time-space or space-time absolutism. In
fact, it can only have the whiff of a 'previous' life about it, the
sort of
life which is to democratic modernity what the 'Afterlife' was to
theocratic
antiquity, and thus no more than a peripheral consideration. What matters for the future is surely not time-space or space-time politics
and
economics but...? A Superchristian
rebirth such that puts democracy on the rubbish heap of history and
paves the
way for the Eternal Life of 'Kingdom Come' in a triadic Beyond. That, at any rate, would be my standpoint!
CYCLE
EIGHTEEN
1. To rise from
the
physics of socialism to the metaphysics of capitalism, as from people
to
profits, the phallus to the brain. Conversely, to fall from the metaphysics of
parliamentarianism to
the physics of republicanism, as from debate to welfare, the tongue to
the
womb.
2. To rise from
the
chemistry of communism to the metachemistry
of
pacifism, as from music to meditation, the ears to the lungs. Conversely, to fall from
the metachemistry of fascism to the
chemistry of
militarism, as from spectacle to imperialism, the eyes to the heart.
3. As I believe I have already suggested, a
'rise' is equivalent to an evolutionary progression, whereas a 'fall'
is
equivalent to a devolutionary regression, the one effectively masculine
and the
other feminine. For men are
evolutionary, whereas women are devolutionary, the former evolving, in
vegetation, from the sensuality of the phallus to the sensibility of
the brain,
as from Antichrist to Christ, while the latter devolve, in water, from
the
sensuality of the tongue to the sensibility of the womb, as from Antimother to Mother.
4. Likewise, with gods and devils, or submen/supermen on the one hand, that of an
evolutionary
progression, and superwomen/subwomen on the
other
hand, that of a devolutionary regression.
Hence from the Antispirit to the
Holy Spirit
... in the case of gods, but from the Antisoul
to the
Holy Soul in the case of devils, the former rising in air, as from ears
to
lungs, and the latter falling in fire, as from eyes to heart.
5. Men and women are no more
interchangeable or
equal ... than gods and devils. Indeed,
equality between the sexes is an amoral rejection of morality and
effective
lie. Women remain women and men remain
men, never or rarely changing sides, so to speak, and becoming contrary
to what
they were by birth. Women, who are
rooted in the Devil, have no genuine concern for or resolve to become
God. Rather, they oppose the godly
wherever they
find it, from fear that their own power base in the Devil and worldly
interests
could be undermined. Morality is a male
responsibility, though particularly in the supernatural contexts of the
submasculine (where it has reference to
aural sensuality)
and of the supermasculine (where it has
reference to
spiritual sensibility). A natural
society, on the other hand, will be amoral, since it is based in the
phenomenal,
and phenomenality (as I prefer to call
that which
pertains to phenomena as distinct from the sense-based empirical
philosophy of phenomenalism) is amoral
whether having applicability to
the physical or to the metaphysical, to the Antichrist/Mother or to the
Antimother/Christ, where vegetation and
water are the
prevailing elements.
6. Hence Christianity has
always been fundamentally amoral, with both men and women having
simultaneous access,
on an equalitarian basis, to the same church, or religious dwelling. Judaism, by contrast, has demonstrated a
moral resolve, with strict segregation of the sexes, as befitting a
context
based in moral sense, and thus in the subjectivity of the submasculine
taking precedence over the objectivity of the superfeminine,
which
is
relegated, in the form of Jewish women, to the periphery of the
religious dwelling, viz. synagogue. For,
unlike Hinduism, Judaism signifies the triumph of subjectivity over
objectivity,
of Jehovah or, if you prefer, Satan ... over the Clear Light of the
Void, and
it would be unacceptable for women to exist on an equal footing with
men in
such a religion, long the repository of moral sense.
Where the submasculine
takes precedence over the superfeminine,
then
equality between immoral sensuality and moral sensuality, the eyes and
the
ears, would be both illogical and morally untenable.
Only Christians, who uphold a balance between
masculine and feminine, could condone a situation in which men and
women
existed on an equal footing in what is patently an amoral context of
humanist
and/or nonconformist phenomenality. For them, the submasculine
and the superfeminine of divine and
diabolic
sensualities within the naturalist and idealist contexts behind ... are
no less
alien to their phenomenal dispositions than would be the subfeminine
and the supermasculine of diabolic and
divine
sensibilities within the fundamentalist and transcendentalist contexts
beyond.
7. In fact, just as Hinduism and Judaism
would
seem to signify diabolic and divine contexts behind, or anterior to,
the
Christian religion, so Mohammedanism and Taoism (or non-Aryan Buddhism)
signify
diabolic and divine contexts beyond, or posterior to, Christianity, the
former
pair no less rooted in supernatural sensuality (of the eyes and ears
respectively) than the latter pair are centred in supernatural
sensibility (of
the heart and lungs respectively).
Christianity, by contrast, remains centred in the natural
sensibilities
of the womb (humanism) and the brain (nonconformism),
the
former
of the World (Mother) and the latter of Purgatory (Christ), with
but
a peripheral or tangential acknowledgement, necessarily constrained by
phenomenal criteria, of the Father and the Holy Ghost, the one closer
to
(though not identical with) fundamentalist sensibility, the other
closer to
(though not identical with) transcendentalist sensibility.
8. There is a sense in which the relation
of the
Father to Christ in the New Testament of Christian allegiance mirrors
the
relation of Jehovah to Satan in the Old Testament of Judaic allegiance. For the figures of Christ and Satan issue
from their respective progenitors as sons from fathers, the 'Son of
God' from the
Father, Satan from Jehovah. And, in each
case, the 'Son' is a revolt against his 'progenitor' and promise of a
new
beginning, a fresh resolve!
CYCLE
NINETEEN
1. Whereas Satan signifies a major submasculine revolt against if not a strictly superfeminine 'progenitor' then, at any rate, a
quasi-superfeminine one, Christ signifies a
masculine revolt
against a minor submasculine 'progenitor',
the Father
standing to Christ as the emotional brain to the intellectual one, and
therefore as a sort of sub-purgatorial deity to a purgatorial deity who
happens
to be the cynosure of Christian cerebration.
In this respect, the Father is at an antithetical remove from
the Holy
Ghost, whose spiritual standing with regard to the brain warrants
identification with the concept of a super-purgatorial deity, the
'Third
Person' of the 'Holy Trinity' of cerebral and/or lunar deities within
the
broadly nonconformist framework of Christian phenomenality.
2. Were Jehovah literally to be regarded as
'Creator of the Universe', as the Bible would have us believe, He would
have to
be identified with the metachemical/metanoumenal
objectivity of superfeminine gender, and
thus be
accorded parity with the Clear Light of the Void (Space), after the
manner of
Hindu precedence. Few people, least of
all Jewish, would wish to regard Him in that light, and I, for one,
would have
difficulty squaring the Biblical account of Him with anything superfeminine, even if certain of His acts and
attitudes,
stemming from jealousy and vengefulness, were less than credibly submasculine, as germane to His Satanic
offspring! Yet the notion of a 'Creator of
the Universe'
does in fact correlate with something that is not only anterior to the
solar
plane, but effectively stellar or cosmic, and thus very much germane to
the superfeminine.
Therefore we either have to dismiss such a concept in connection
with
God, or the notion thereof, as absurd, or resort to regarding Jehovah
as One with the Clear Light of the Void,
and hence superfeminine primacy.
But, as the reader may have gathered by now, superfeminine
primacy and the Devil or, at any rate, the Devil of sensuality (Antidevil) are
really one and the
same thing!
3. Thus if Jehovah is really equivalent to
the
Clear Light ... He is the Devil, and what 'fell' from Him or His
'Heaven',
being submasculine in its aural
subjectivity, was a
sort of subgod, the Satanic
beast of solar flame. Therefore it is
Jehovah who is if not literally the Devil (of superfeminine
primacy) then at least the nearest thing to Her within the Judaic
framework, a
sort of twisted Devil who, in His non-Aryan and Hebraic origins, is a
bit
closer to the godly, viz. the Satanic beast of submasculine
revolt against superfeminine primacy. Suffice it to say that Satan is as preferable
to Jehovah, or the Judaic 'Clear Light' ... as David to Saul and/or
Moses, the
shepherd boy to the jealous king and/or Egyptian prince.
For the submasculine
revolt is a precondition of supermasculine
redemption, or the abandonment of the beast for what is truly godly,
viz. the
supreme beingfulness of the Holy Spirit of
Heaven. The superman arises from out the
subhuman, and from nowhere else!
CYCLE
TWENTY
1. Because the 'Holy Trinity' is broadly
purgatorial, with a purgatorial cynosure in Christ which is flanked by
the
sub-purgatory of the Father and the super-purgatory of the Holy Ghost,
it is nnonconformist in three different
ways, viz. the emotional nonconformism of
the Father, the intellectual nonconformism
of the Son, and the spiritual nonconformism
of the Holy Ghost. In denominational
terms, this would suggest a
distinction between Presbyterianism, Puritanism, and Roman Catholicism,
since
all three denominations are different forms of nonconformism,
the
first
two relevant to the Father and the Son, the third relevant to the
Holy Ghost.
2. Hence the sub-purgatorial bias towards
poetic
emotion of Presbyterianism and the purgatorial bias towards epistolary
intellectuality of Puritanism would contrast, as Protestant forms of nonconformism, with the super-purgatorial bias
towards
philosophic spirituality (prayer) of Roman Catholicism, and all within
the
cerebral parameters of Christianity.
However, down below, in the realms of Protestant and Catholic
humanism,
we would find the World, and the World (of 'Christian' humanism) would
be
divisible between the humanism of the Mother and the humanism of the
Blessed
Virgin, the former effectively Anglican and the latter Eastern
Orthodox, each
of which would be sensual or, rather, instinctual with a dramatic bias. For the Mother is of course instinctual (in
sensibility) whereas the Trinity is emotional/intellectual/spiritual,
after the
manner of its cerebral essence, an essence no less masculine than (the
essence
of) the womb is feminine.
3. Hence nonconformism,
whether
Protestant
or Catholic, is that which, appertaining to the brain, is
closer to the masculine than to the feminine, whereas humanism, whether
Protestant of Catholic, is that which, appertaining to the womb, is
closer to
the feminine than to the masculine. Nonconformism is a revolt against humanism, and
Nonconformists are more purgatorial, and hence Christian, than worldly,
or
Marian. The first revolt, or schism, was
between Romanism and Orthodoxy (or what became known as such), and led
to the
hegemony of the Holy Ghost over the Blessed Virgin.
The second revolt, or schism (third if we
include the Reformation), was between Puritanism/Presbyterianism and
Anglicanism, and led to the hegemony of the Son/Father over the Mother. The World always precedes Purgatory, but then
nonconformism rises up against humanism,
and the Son
(or the Father/Holy Spirit) lays claim to an independence of the
Mother/Virgin,
as the brain triumphs over the womb.
Nonconformists are saved from the World, whereas Humanists are
saved to the
World. For the World is just as entitled
to its feminine salvation (in maternal sensibility) as Purgatory to its
masculine one (in cerebral sensibility).
4. The nonconformism
of Protestantism stands to Catholic nonconformism
pretty
much as Rugby League/Union to Hurling, whereas the humanism of
Protestantism
stands to Catholic humanism pretty much as Association Football to
Gaelic
Football (and/or some Eastern-European equivalent).
CYCLE
TWENTY-ONE
1. Some pages ago I described the Father as
quasi-fundamentalist and the Holy Ghost, by contrast, as
quasi-transcendentalist vis-ŕ-vis genuine fundamentalism and
transcendentalism
(as, for example, of Allah and the Holy Spirit of Heaven), and I
thought I was
being pretty accurate. But it has since
occurred to me that I would have been still more accurate to describe
the
Father and the Holy Ghost as pseudo-fundamentalist and
pseudo-transcendentalist
respectively, bearing in mind their relevance to the cerebral sphere of
purgatorial nonconformism.
For the emotional brain is no closer to the
genuine fundamentalism of the heart than ... the spiritual brain to the
genuine
transcendentalism of the lungs. Appertaining to the overall cerebral sphere of the
brain, the trinitarian 'Three in One’ has
reference to a
Dissenter/Puritan/Roman-Catholic spectrum which is a nonconformist
end-in-itself rather than a means to a higher end like, for instance,
transcendentalism. One gets to
this end-in-itself from the starting-point or base of the phallus,
conceived as
the Antichristic precondition of, in
particular,
cerebral redemption in Christ.
2. Hence the diagonal axis of 'rising
vegetation', as I have described the evolutionary rise from phallus to
brain,
is based in realism and culminates in nonconformism,
whether
in
relation to the Father, the Son, or the Holy Ghost.
Based in fleshy sin and culminating in
cerebral grace, the grace of the word 'made flesh' with regard to
emotional,
intellectual, and spiritual options ... roughly
corresponding
to reading, writing, and praying. Now it
can be said of the base of this diagonal axis, this mass-volume
continuum, that
it may sometimes involve a quasi-nonconformist tendency, just as its
apex may
occasionally take on a quasi-realist guise, as, for instance, with
reference to
the word being 'made flesh'. That is
where and how notions of 'quasiness' can be
entertained and ascribed. In other words, with reference to opposites within the
same axis
and/or continuum.
3. Yet no such ascription can reasonably be
applied to something in relation to one or other components of a
different
axis, say Dissenter nonconformism being
described as
quasi-fundamentalist in relation to Islamic fundamentalism. For this latter appertains to the axis of
'falling fire', the space-time continuum, wherein notions of 'quasiness' should be confined.
Compared to what is fundamentalist, the
Dissenter nonconformism of the Father is
pseudo-fundamentalist, since fundamentalism is not only not
of the
brain, whether emotionally or otherwise, it is subfeminine
rather than submasculine, the subfemininity
of diabolic sensibility as opposed to the submasculinity
of purgatorial sensibility in its emotional mode. Likewise,
the
Catholic nonconformism
of the Holy Spirit is pseudo-transcendentalist, since transcendentalism
is not
of the brain, even in its spiritual, or conscious, mode, but of the
lungs, and
such a status is rather more supermasculine,
or
(meta)noumenally subjective, than masculine
or, at
best, pseudo-supermasculine with regard to
the
spiritual aspect of the brain (the Holy Ghost).
4. Hence if Christianity at its worst is no
more
than pseudo-fundamentalist, at its best it is no more than
pseudo-transcendentalist, the Presbyterian and Roman Catholic extremes
of the
Trinity still pertaining, together with the Puritan middle-ground, to nonconformism.
CYCLE
TWENTY-TWO
1. Nonconformism
is
always vis-ŕ-vis humanism, Purgatory vis-ŕ-vis the World, not vis-ŕ-vis
fundamentalism or transcendentalism, Hell or Heaven.
2. Idealism is, in some respects, no less
quasi-fundamentalist than fundamentalism quasi-idealist, since idealism
and
fundamentalism appertain to the same diagonal axis in 'falling fire',
and it is
thus possible for the one mode of doing to intimate of the other in superfeminine/subfeminine terms.
3. Naturalism is, in some respects, no less
quasi-transcendentalist than transcendentalism quasi-naturalist, since
naturalism and transcendentalism appertain to the same diagonal axis in
'rising
air', and it is thus possible for the one mode of being to intimate of
the
other in submasculine/supermasculine terms.
4. Materialism is, in some respects, no
less
quasi-humanist than humanism quasi-materialist, since materialism and
humanism
share the same diagonal axis in 'falling water', and it is thus
possible for
the one mode of giving to intimate of the other in a negative/positive
feminine
manner.
5. Realism is, in some respects, no less
quasi-nonconformist than nonconformism
quasi-realist,
since realism and nonconformism share the
same
diagonal axis in 'rising vegetation', and it is thus possible for the
one mode
of taking to intimate of the other in a negative/positive masculine
manner.
6. The Devil
intimates
of the warrior, and vice versa, in the 'quasiness'
of
the
space-time continuum.
7. The beast
intimates
of God, and vice versa, in the 'quasiness'
of the
time-space continuum.
8. The slut intimates of the angel
(mother), and
vice versa, in the 'quasiness' of the
volume-mass
continuum.
9. The sinner
intimates
of the saint, and vice versa, in the 'quasiness'
of
the
mass-volume continuum.
10. At its best,
idealism
is quasi-fundamentalist, in contrast to fundamentalism being
quasi-idealist at
its worst.
11. At its best,
naturalism is quasi-transcendentalist, in contrast to transcendentalism
being
quasi-naturalist at its worst.
12. At its best,
materialism is quasi-humanist, in contrast to humanism being
quasi-materialist
at its worst.
13. At its best,
realism
is quasi-nonconformist, in contrast to nonconformism
being quasi-realist at its worst.
14. The quasi-fundamentalism,
quasi-transcendentalism, quasi-humanism, and quasi-nonconformism
of (respectively) idealism, naturalism, materialism, and realism ...
still
falls short of genuine sensibility, and
hence of salvation from evil to good.
Conversely, the quasi-idealism, quasi-naturalism,
quasi-materialism, and
quasi-realism of (respectively) fundamentalism, transcendenta-lism,
humanism,
and
nonconformism ... still falls short of
sensual falsehood, and hence of damnation from good to evil.
15. It could be argued that Jehovah is, in some
degree, the quasi-transcendentalist aspect of Judaic naturalism, rooted
in
Satan, but even if He were such, He would still fall short of genuine
transcendentalism in the sensibility of supreme being, viz. the Holy
Spirit of
Heaven. However, much as the meditative
aspect of Judaism lends itself to a quasi-transcendentalist
interpretation
within the overall confines of Judaic naturalism, the concept of
Jehovah is
still tied to the Biblical notion of 'Creator of the Universe', and
thus fails
to tally with anything quasi-transcendentalist.
On the contrary, such a notion is effectively idealist, having
more to
do with primal doing than with any mode of being, whether primal or
supreme. And idealism, as we have seen,
owes more to the Devil ... of Clear-Light primacy ... than ever it does
to the
'God' of Clear-Fire primacy, viz. the Satanic beast, whose solar
correlation
excludes a stellar dimension.
16. To fall from the
stellar plane of Clear-Light primacy to the solar plane of Clear-Fire
primacy,
as from superfeminine to submasculine,
the Devil (Jehovah) to God (Satan), is to revolt against the metachemical objectivity of spatial Space from
the
standpoint of the chemical subjectivity of sequential Time. It is to begin a process destined to be
repeated on a number of succeeding levels, including the rise, in both
Catholic
and Protestant contexts, of nonconformism
at
humanism's expense, a process in which the subjective achieves
independence of
an objective precondition, to the greater glory of masculine/godly
progress.
CYCLE
TWENTY-THREE
1. To contrast
the
meditation of God, in both sensuality and sensibility, with the
contemplation
of the Devil. For
contemplation
is too often confounded with or substituted for meditation when, in
point of
fact, the one has relevance to subjective values and the other to
objective
values. Hence one can no more
meditate objectively than contemplate subjectively.
Whether one's meditation be divergent or
convergent, of sensuality or sensibility with regard to the ears or to
the
lungs respectively, it will contrast absolutely with that which,
involving
either the eyes or the heart, appertains to contemplation.
2. Thus we should distinguish not only
between
divergent and convergent forms of meditation, the former naturalist and
the
latter transcendentalist, but also between divergent and convergent
forms of
contemplation, the former idealist and the latter fundamentalist. In the one case, that of meditation, we are
dealing with a distinction between an aural and a spiritual
relationship to
air, whereas in the other case, that of contemplation, we have a
distinction
between an optical and an emotional relationship to fire. The person who meditates divergently does so
in relation to his ears, in contrast to the convergent meditation of
the person
for whom the lungs are paramount.
Similarly, the person who contemplates divergently does so in
relation
to his eyes, in contrast to the convergent contemplation of the person
for whom
the heart is paramount. The divergent meditator will be listening to music, maybe even
to a
concert performance by a convergent contemplator, or someone who is
feeling his
way, via emotional sensibility, through his music, whether
instrumentally or
vocally or, indeed, a combination of both.
Conversely, the convergent meditator
will be
focused on his breathing, whereas the divergent contemplator will be
staring,
in Zen-like vacuity, at a fixed point in front of his gaze. Salvation for the godly individual will be
from the divergent form of meditation to its convergent antithesis, as
from
naturalism to transcendentalism. Salvation
for the devilish individual, on the other hand, will be from the
divergent form
of contemplation to its convergent antithesis, as from idealism to
fundamentalism. The former is
effectively to rise from submasculine
sensuality to supermasculine sensibility.
The latter is effectively to fall from superfeminine
sensuality to subfeminine sensibility. To rise from chemical
subjectivity to metachemical subjectivity,
but to
fall from metachemical objectivity to
chemical
objectivity. To
rise from the ears to the lungs. To fall from the eyes to the heart.
Meditation is the cultural technique of God
(whether outwardly in sensuality or inwardly in sensibility), whereas
contemplation is the barbarous technique of the Devil (whether
outwardly in
sensuality or inwardly in sensibility).
The one leads to Heaven, the other to Hell.
3. Besides the
more
obvious forms of contemplation and meditation, as germane to the
aforementioned
distinctions between idealism/fundamentalism and naturalism/
transcendentalism,
there are intermediate forms whose standing is 'quasi', which is to
say,
quasi-fundamentalist and/or idealist with regard to contemplation, and
quasi-transcendentalist and/or naturalist with regard to meditation. Both Hinduism and Judaism, although
respectively rooted in idealism and naturalism, contain
quasi-fundamentalist
and quasi-transcendentalist forms of contemplation and meditation, the
former
intimating of the heart and the latter of the lungs, whereas both
Mohammedanism
and Buddhism, although respectively centred in fundamentalism and
transcendentalism, contain quasi-idealist and quasi-naturalist forms of
contemplation and meditation, the former intimating of the eyes, the
latter of
the ears. (I shall not burden anyone
with additional explanatory material on this paradoxical subject!)
CYCLE
TWENTY-FOUR
1. Now follows a theory, necessarily
general,
correlating the most popular electronic media with a given elemental
axis: the
space-time continuum, in falling fire, of television to
video-players/recorders, the former effectively idealist and the latter
quasi-fundamentalist; the time-space continuum, in rising air, of radio
to
audio-players/recorders, the former effectively naturalist and the
latter
quasi-transcendentalist; the volume-mass continuum, in falling water,
of
personal computer wordprocessors (PCWs)
to personal computers (with or without CD-ROM), the former effectively
materialist and the latter quasi-humanist; the mass-volume continuum,
in rising
vegetation, of record-players to compact disc-players, the former
realist and
the latter quasi-nonconformist.
2. Thus to descend, in
falling fire, from television (TV) to video, as from the eyes to
(relatively
speaking) the heart, but to ascend, in rising air, from radio to audio,
as from
the ears to (relatively speaking) the lungs. Likewise to descend, in falling water, from
personal computer wordprocessors (PCWs)
to personal computers (PCs), as from the tongue to (relatively
speaking) the
womb, but to ascend, in rising vegetation, from long players (LPs) to
compact
discs (CDs), as from the phallus to (relatively speaking) the brain.
3. All such descents/ascents can thus be
regarded as constituting a kind of progression from sensuality to
sensibility
or, at any rate, to something which, though rooted in outer sense, is
closer to
sensibility, given the factors of interiorization
which characterize video-players, audio-players, personal computers,
and
compact disc-players in relation to their respective software.
4. Hence to contrast the hellish standings
of
televisions/videos on the space-time axis of falling fire with the
heavenly
standings of radios/audios on the time-space axis of rising air, the
former
axis having particular reference to the eyes and the latter to the ears.
5. Hence to contrast the worldly standings
of
personal computer wordprocessors/personal
computers on
the volume-mass axis of falling water with the purgatorial standings of
record-players/compact disc-players on the mass-volume axis of rising
vegetation. Whereas televisions/videos
and
radios/audios have
reference to the diabolic and to the divine respectively, personal
computer wordprocessors/personal computers
and long players/compact
discs have reference to the feminine and to the masculine respectively.
CYCLE
TWENTY-FIVE
1. To be saved
to the
quasi-fundamentalism of video cassettes from the idealism of
television,
thereby passing from Space to Time.
2. To be saved
to the
quasi-transcendentalism of audio cassettes from the naturalism of
radio,
thereby passing from Time to Space.
3. To be saved
to the quasi-humanism
of personal computers from the materialism of personal computer wordprocessors, thereby passing from Volume to
Mass.
4. To be saved
to the
quasi-nonconformism of compact discs from
the realism
of long players, thereby passing from Mass to Volume.
5. A midi system comprised of radio,
cassette
deck(s), record turntable, and compact-disc drive is superior to a
record-player and/or compact disc-player, but inferior to a radio
and/or
cassette-player/recorder, for the simple reason that it is a
combination of
both phenomenal (turntable, CD drive), and noumenal
(radio, cassette deck) planes rather than either phenomenal or noumenal, the former being 'lower' than it and
the latter
'higher', i.e. appertaining to the divine planes of Time-Space. A midi, by contrast, will usually combine
Time-Space with Mass-Volume, thereby compromising between divine and
masculine
parallels ... as the 'rising vegetation' of long players/compact discs
takes
its place beside ('beneath' would be a more philosophically correct
description
in relation to the phenomenal planes in question) the 'rising air' of
radio/cassettes.
6. Similarly, a multimedia computer system
comprised of compact-disc drive, hard disc, compact disc, and video
and/or
television card is superior to a conventional personal computer and/or wordprocessor, but inferior to a television
and/or
video-player/recorder, for the simple reason that it is a combination
of both
phenomenal (PC, PCW) and noumenal (TV,
video) planes
rather than either phenomenal or noumenal,
the former
being 'lower' than it and the latter 'higher', i.e. appertaining to the
diabolic planes of Space-Time. A
multimedia system, by contrast, will usually combine Space-Time with
Volume-Mass, thereby compromising between diabolic and feminine
parallels ...
as the 'falling water' of compact floppies/hard disc takes its place
beside
(once again 'beneath' would be philosophically more correct) the
'falling fire'
of television/video.
7. The inclusion of CD-ROM in multimedia
PCs
(which is, after all, the component that confers a multimedia status in
the
first place) does not change the gender of computers.
On the contrary, such computers are akin to
clever or brainy women whose status remains fundamentally humanist even
with a
nonconformist dimension. For the hard
disc is to computers what pregnancy is to women - their guarantor of
humanist
salvation from the vanity/vacuity of materialism. Yet
just
as expectant mothers still have a
tongue, so hard-disc computers still retain a compact-floppy drive,
after the
fashion of PCWs.
Such a drive, or rather the use of compact floppy in relation to
it,
gives to PCs/PCWs a tongue-like aspect
which is more
conspicuous at those times when a disc is being retrieved than
inserted, since
retrieval takes the form of a partial ejection of the compact floppy in
response to manual depression of the drive's button.
Such an ejection more than superficially
parallels the protrusion of a tongue!
8. Yet computers are not only feminine with
regard to the tongue-like factor of compact-floppy ejection or, indeed,
with
regard to the womb-like fecundity of inclusive hard disc.
The notion of 'falling water' is even more
prominent in the relaying of words through reformatted margins, where
the
suggestion of a basin-like context in which water is finding its own
level is
hardly fanciful, in view of the alacrity with which words go about
accommodating themselves to the new margins, like water in a well. Verily, there is more femininity to computing
than first meets the eye, even though a majority of computer users tend
to be
women, seemingly with good reason!
9. It could be argued that whilst a radiocassette-player/recorder is preferable to a
radio ...
to the extent that it signifies a step towards sensibility, a
cassette-recorder
and/or personal cassette-player is preferable to the latter, and for a
similar
reason, viz. that it signifies a further step (away from sensuality)
towards
sensibility. Hence to
ascend, in rising air, from radio to cassette-player via radiocassette-player,
as from sequential Time to spaced Space.
10. Likewise to descend, in falling fire, from
television to video-recorder via televideo,
the
latter
a stage in between the spatial alpha of television and the
repetitive
omega or, at any rate, quasi-omega of video.
11. Likewise to ascend, in rising vegetation, from
record-player to compact disc-player via those midi systems which play
host to
both conventional turntable and compact-disc drive, thereby standing in
between
the massive alpha of record-players and the voluminous ... quasi-omega
of
compact disc-players.
12. Likewise to descend, in falling water, from
personal computer wordprocessor to
personal computer
via multimedia, the latter standing in between the volumetric alpha of PCWs and the massed ... quasi-omega of PCs, and
pretty much
as midi systems in between record-players and compact disc-players.
13. Hence there is a sense in which, just as
personal cassette-players would be preferable to radiocassette-players
from
a
purist's standpoint, so video-players would likewise be preferable to
televideos, compact disc-players preferable
to midis, and
personal computers preferable to multimedia computers - though only in
terms of
their closer proximity to the respective modes of sensibility which
properly
accrue to the omega of each plane.
CYCLE
TWENTY-SIX
1. Consciousness stands to the unconscious
as
masculine to feminine, which is to say, as a subjective mind to an
objective
mind, the former reflective and the latter ... deflective.
Such is also the case in the supernatural
realms of conscious and unconscious mind, except that instead of mind
in
relation to Volume and Mass, we shall have mind in relation to Space
and Time.
2. To descend,
in
falling fire, from the super-unconscious to the sub-unconscious, as
from
spatial mind to repetitive mind, the former metachemical
and the latter chemical.
3. To ascend, in rising air, from the
subconscious to the superconscious, as
from
sequential mind to spaced mind, the former chemical and the latter metachemical.
4. To descend, in falling water, from the
outer
unconscious to the inner unconscious, as from volumetric mind to massed
mind,
the former metaphysical and the latter physical.
5. To ascend, in rising vegetation, from
the
outer conscious to the inner conscious, as from massive mind to
voluminous
mind, the former physical and the latter metaphysical.
6. Hence to descend, in devility, from the super-unconscious to the
sub-unconscious, as from barbarous Space to barbarous Time, the former superfeminine and the latter subfeminine.
7. Hence to ascend, in
divinity, from the subconscious to the superconscious,
as
from
cultural Time to cultural Space, the former submasculine
and the latter supermasculine.
8. Hence to descend, in femininity, from
the
outer unconscious to the inner unconscious, as from civilized Volume to
civilized Mass, the former anti-feminine and the latter pro-feminine.
9. Hence to ascend, in masculinity, from
the
outer conscious to the inner conscious, as from natural Mass to natural
Volume,
the former anti-masculine and the latter pro-masculine.
10. Being subjective, consciousness is
evolutionary, whereas unconsciousness, being objective, is
devolutionary. Consciousness 'rises', as
we have seen, from
sensuality to sensibility, whereas unconsciousness 'falls' ... from
sensuality
to sensibility.
11. The outer forms of
consciousness and unconsciousness, being sensual, are sinful, whereas
the inner
forms of consciousness and unconsciousness, being sensible, are
graceful. Salvation is of course to rise
or to fall,
depending on the (gender-determined) context, from sin to grace, the
grace of a
sensible resolution to a sensual precondition.
12. To fall, in the
space-time continuum, from super-unconscious sin to sub-unconscious
grace,
thereby achieving the salvation of the soul.
13. To rise, in the
time-space continuum, from subconscious sin to superconscious
grace, thereby achieving the salvation of the spirit.
14. To fall, in the
volume-mass
continuum, from unconscious sin to unconscious grace, thereby achieving
the
salvation of the id.
15. To rise, in the
mass-volume continuum, from conscious sin to conscious grace, thereby
achieving
the salvation of the mind.
16. The soul is saved by the inner Devil to a
sensible Hell.
17. The spirit is saved by the inner God to a
sensible Heaven.
18. The id is saved by the inner Woman to a
sensible World.
19. The mind is saved by the inner Man to a
sensible Purgatory.
20. Hence the salvation of the soul by the Father
to barbarous Time.
21. Hence the salvation of the spirit by the Holy
Spirit (of Heaven) to cultural Space.
22. Hence the salvation of the id by the Mother to
civilized Mass.
23. Hence the salvation of the mind by the Son
(Christ) to natural Volume.
24. The soul ranges
from
the super-unconscious to the sub-unconscious, as from the eyes to the
heart.
25. The spirit ranges
from the subconscious to the superconscious,
as
from
the ears to the lungs.
26. The id ranges from
the
outer unconscious to the inner unconscious, as from the tongue to the
womb.
27. The mind ranges
from
the outer conscious to the inner conscious, as from the phallus to the
brain.
CYCLE
TWENTY-SEVEN
1. To fall from
the
photons of the super-unconscious to the photinos
of
the sub-unconscious, as from the sensual soul (anti-soul) to the
sensible soul
(pro-soul).
2. To rise from
the
protons of the subconscious to the protinos
of the superconscious, as from the sensual
spirit (anti-spirit) to
the sensible spirit (pro-spirit).
3. To fall from
the
electrons of the outer unconscious to the electrinos
of the inner unconscious, as from the sensual id (anti-id) to the
sensible id
(pro-id).
4. To rise from
the
neutrons of the outer conscious to the neutrinos of the inner
conscious, as
from the sensual mind (anti-mind) to the sensible mind (pro-mind).
5. The Devil of
sensuality differs from the Hell of sensuality as molecular photons
from
elemental photons, since appertaining to the divergence of objective
power in backbrain Space from objective
glory in super-unconscious
Space. Conversely, the Devil of
sensibility differs from the Hell of sensibility as molecular photinos from elemental photinos,
since
appertaining
to the convergence of objective power in forebrain Time
towards objective glory in sub-unconscious Time.
6. The God of
sensuality differs from the Heaven of sensuality as molecular protons
from
elemental protons, since appertaining to the divergence of subjective
power in backbrain Time from subjective
glory in subconscious
Time. Conversely, the God of sensibility
differs from the Heaven of sensibility as molecular protinos
from elemental protinos, since
appertaining to the
convergence of subjective power in forebrain Space towards subjective
glory in superconscious Space.
7. The Woman of
sensuality differs from the World of sensuality as molecular electrons
from
elemental electrons, since appertaining to the divergence of objective
power in
right-midbrain Volume from objective glory in unconscious Volume. Conversely, the Woman of sensibility differs
from the World of sensibility as molecular electrinos
from elemental electrinos, since
appertaining to the
convergence of objective power in right-midbrain Mass towards objective
glory
in unconscious
8. The Man of
sensuality differs from the Purgatory of sensuality as molecular
neutrons from
elemental neutrons, since appertaining to the divergence of subjective
power in
left-midbrain Mass from subjective glory in conscious
9. Soul power succeeds soul glory in
sensuality,
whereas soul power precedes soul glory in sensibility, so that Hell has
both a
beginning and an ending, the beginning in woe and the ending in pride,
with the
devils of illusion and strength respectively diverging and converging
in
between.
10. Likewise spirit power succeeds spirit glory in
sensuality, whereas spirit power precedes spirit glory in sensibility,
so that
Heaven has both a beginning and an ending, the beginning in humility
and the ending
in joy, with the gods of weakness and truth respectively diverging and
converging in between.
11. Similarly, id power succeeds id glory in
sensuality, whereas id power precedes id glory in sensibility, so that
the
World has both a beginning and an ending, the beginning in hate and the
ending
in pleasure, with the Women of ignorance and beauty respectively
diverging and
converging in between.
12. Finally, mind power succeeds mind glory in
sensuality, whereas mind power precedes mind glory in sensibility, so
that
Purgatory has both a beginning and an ending, the beginning in pain and
the
ending in love, with the Men of ugliness and knowledge respectively
diverging
and converging in between.
CYCLE
TWENTY-EIGHT
1. To diverge as illusion through backbrain Space from the woe of
super-unconscious Space,
but to converge as strength through forebrain Time towards the pride of
sub-unconscious Time.
2. To diverge as
weakness through backbrain Time from the
humility of
subconscious Time, but to converge as truth through forebrain Space
towards the
joy of superconscious Space.
3. To diverge as ignorance through
right-midbrain Volume from the hate of unconscious Volume, but to
converge as
beauty through right-midbrain Mass towards the pleasure of unconscious
4. To diverge as ugliness through
left-midbrain
Mass from the pain of conscious Mass, but to converge as knowledge
through
left-midbrain Volume towards the love of conscious Volume.
5. Whether things diverge, in sensuality,
objectively or subjectively ... will depend on the charge of the
element
involved, which has to do with its effective 'gender'.
Thus as photons are negative (in relation to
the superfeminine) and protons ...
positive (in
relation to the submasculine), it follows
that
divergence from the glory of elemental photons via the power of
molecular
photons will be objective, whereas divergence from the glory of
elemental
protons via the power of molecular protons will be subjective.
6. Likewise, as electrons are negative (in
relation to the outer feminine) and neutrons if not positive then, at
any rate,
neutral (in relation to the outer masculine), it follows that
divergence from
the glory of elemental electrons via the power of molecular electrons
will be
objective, whereas divergence from the glory of elemental neutrons via
the
power of molecular neutrons will be subjective or, at any rate,
subjective with
a neutral qualification ('subjective'?).
7. Conversely, whether things converge, in
sensibility, objectively or subjectively ... will depend on the charge
of the elementino involved, which has to
do with its effective
'gender'. Thus as photinos
are negative (in relation to the subfeminine)
and
protinos ... positive (in relation to
the supermasculine), it follows that
convergence towards the
glory of elemental photinos via the power
of
molecular photinos will be objective,
whereas
convergence towards the glory of elemental protinos
via the power of molecular protinos will
be
subjective.
8. Likewise, as electrinos
are negative (in relation to the inner feminine) and neutrinos ...
positive (in
relation to the inner masculine), it follows that convergence towards
the glory
of elemental electrinos via the power of
molecular electrinos will be objective,
whereas convergence towards
the glory of elemental neutrinos via the power of molecular neutrinos
will be
'subjective'.
9. It seems to me that the gender
distinction we
have contended to exist between women as double negative in photons/photinos and electrons/electrinos,
roughly
corresponding
to fire and to water, and men as double positive (or, at
any rate, neutral + positive) in neutrons/neutrinos and protons/protinos, roughly corresponding to earth
(vegetation) and
to air, ties-up with the well-known genetic distinction between the
sexes, with
women being ascribed double X chromosomes and men an X-Y chromosomal
bias, the
former blowing hot and cold in fire and water, but the latter turning
heavy and
light by turns in earth and air. Hence
the photon/photino X of the space-time
continuum of
falling fire would co-exist, in women, with the electron/electrino
X of the volume-mass continuum of falling water in a double negativity
of
objective divergence and/or convergence, whereas the neutron/neutrino X
(effectively neutral) of the mass-volume continuum of rising vegetation
would
co-exist, in men, with the proton/protino Y
of the
time-space continuum of rising air in a negative/positive or, rather,
neutral/positive relationship of subjective divergence and/or
convergence.
10. It is my belief that the co-existence of X and
Y in the male is only possible because of the effectively neutral
status of the
X, which is drawn towards the feminine X (of falling water), but is
also open
to the divine Y (of rising air). For man can aspire towards God, as from
neutrons/neutrinos to
protons/protinos, whereas woman can only
fall back on
the Devil, as from electrons/electrinos to
photons/photinos.
Some 'men' are of course less masculine than divine anyway,
since
centred in protons/protinos, just as some
'women' are
less feminine than diabolic, since rooted in photons/photinos. But it is
probably safe to maintain that the
majority of men and women (certainly in the West) are less divine or
diabolic
than predominantly masculine or feminine, with purgatorial or worldly
allegiances to natural phenomena. Those,
on the contrary, with heavenly or hellish allegiances to supernatural noumena will not typify man or woman, since
effectively of
God or the Devil.
CYCLE
TWENTY-NINE
1. Where, formerly in my philosophy, I was
apt
to equate negativity with sensuality and positivity
with sensibility, quite as though they were the alpha and omega of
things, I am
now at last in a position to avoid such an error, since negativity, as
we have
seen, is equivalent to objectivity, while positivity
is equivalent to subjectivity, neither of which are exclusively alpha
or
omega. Thus whereas the outer senses of
seeing and tasting are predominantly negative because objective, the
outer
senses of hearing and touching, by contrast, are predominantly positive
because
subjective. Conversely, whereas the
inner senses of breathing and thinking are predominantly positive
because
subjective, so the inner senses of feeling and conceiving are
predominantly
negative because objective. God is
positive and the Devil ... negative, whether in terms of sensuality or
of
sensibility, alpha or omega, while man is 'positive' or, at any rate,
neutral
with a positive bias, and woman negative, whether in sensuality or in
sensibility.
2. The American West is, by and large,
diabolically negative, which is to say objective with regard to the
supernatural planes of falling fire in Space-Time (spatial-repetitive),
whereas
the Asian East is, by and large, divinely positive, which is to say,
subjective
with regard to the supernatural planes of rising air in Time-Space
(sequential-spaced). Conversely, the
European North is, by and large, purgatorially
positive with regard to the natural planes of rising vegetation in
Mass-Volume
(massive-voluminous), whereas the African South is, by and large,
mundanely
negative with regard to the natural planes of falling water in
Volume-Mass
(volumetric-massed).
3. The formation of the World and the
development of life on it must have happened in approximately the
following
way: first came falling fire, which slowly turned to steam; then came
falling
water as the steam condensed; next came rising vegetation, as nature
began to
take shape from out the Deluge; finally rising air took wings from
nature to
replenish the atmosphere. Thus the Earth
arose as we have known it since the dawn of autonomous life. Falling fire - falling water - rising
vegetation - rising air. Devil - woman - man - God, or something to that effect.
4. Certainly, man is the bridge to God,
rising
vegetation to rising air, the brain to the lungs in relation to
sensibility,
and therefore the guardian, through Christ, of that which leads to the
Holy
Spirit (of Heaven). Only a Church which
is genuinely nonconformist, in Christian terms, will adequately reflect
this
fact of masculinity being a stepping-stone to divinity, or the 'peace
that
surpasses all understanding'.
5. Of course, it is
possible,
as I believe I have shown, for masculinity to become an end-in-itself,
as in
the rather more Puritan context of Protestant nonconformism,
where
the
Son (being writerly) is less likely to
lead
towards the Holy Spirit than back towards the (readerly)
Father
in
a Puritan/Presbyterian opposition to the (Anglican) Mother. Nevertheless, even the Catholic Son, or
Christ Child, will only lead towards the Holy Spirit, and thus to a
pseudo-transcendentalist shortfall, relative to Christianity, from the
Holy
Spirit of Heaven, which is genuinely transcendentalist, and therefore
truly
divine. Such a divinity can only be
reached via the Second Coming, who is or can become a bridge to the
peace of
ultimate Heaven. He can also become or
be turned into an end-in-himself, serving as a 'New Purgatory' for
those who
would feel ill at-ease in such a Heaven.
He can also be set apart from a 'New Earth' down below, in what
would be
the ultimate humanism, the humanism of the Mary Child, so to speak, in
the
lowest tier of 'Kingdom Come'. For,
assuredly, we cannot squeeze the whole world, the whole of humanity,
into just
one tier, say Heaven, as though mankind in
toto were predestined for such a divine
fate! The Beyond, if and when it comes,
must be
triadic, with an ultimate humanism, an ultimate nonconformism,
and
an
ultimate transcendentalism, corresponding to the World, Purgatory,
and
Heaven, or to Mass, Volume, and Space, or to beauty, knowledge, and
truth, all
of which would be beyond the ravages of Father Time in the sanctuary of
Eternal
Life, an Eternity to which the Beautiful in Mass and the Knowledgeable
in
Volume will have just as much entitlement as the True in Space, as a
'New
Earth', a 'New Purgatory', and a 'New Heaven' are simultaneously
brought to
pass, with giving and taking beside or, rather, beneath being, like
woman and
man beneath God.
CYCLE
THIRTY
1. Transcendentalism is a context in which
the supermasculinity of God in supreme being
is paramount; nonconformism a context in
which the
masculinity of man in supreme taking is paramount; humanism a context
in which
the femininity of woman in supreme giving is paramount.
Hence in the transcendentalist context of the
Holy Spirit of Heaven, only the supermasculine
should
prevail; in the nonconformist context of the Holy Mind of Purgatory,
only the
masculine should prevail; and in the humanist context of the Holy Id of
the
World, only the feminine should prevail.
2. The triadic Beyond
to which I subscribe, as the self-styled architect of 'Kingdom Come',
will
amount to a Superchristian dispensation
for the deliverance
of Mass, Volume, and Space from the clutches of Time, which currently
rules
both Mass and Volume from a fundamentalist base in the Superheathen
Behind. Judgement is not about the end
of the World, in the sense of some apocalyptic upheaval likely to
destroy life
and/or the Earth itself, but about the end of Time, of everything
associated
with the Father, and hence religious fundamentalism.
For Time is the enemy of Eternity, and so
long as Time rules life from its fundamentalist Hell, there can be no
Eternity,
and thus deliverance of the World and Purgatory, in particular, from
the
Devil's grip.
3. Anglicans and Puritans will have to
decide,
when the moment is adjudged ripe, whether to remain under the dominion
of
Dissenter fundamentalism in what passes, in some quarters, for
'Protestant
solidarity', or join with Roman Catholics in democratically opting, as
they
would (from this writer's standpoint) be fully entitled to do, for
deliverance
from Time in the Eternity of the triadic Beyond, where woman, man, and
God, or
the godly, could have access to a new and superior order of Mass,
Volume, and
Space than would otherwise be possible, an order, I mean, beyond the
confines
of both Protestant and Catholic traditions in what would amount to a Superchristian refinement upon beauty,
knowledge, and
truth. No more need beauty and knowledge
bow to strength, as though to the Devil.
No more need Christian truth feel excluded and isolated as
something, no
matter how short of the kind of genuine truth I have in mind, 'beyond
the pale'
(of 'Protestant solidarity'?). I neither
advance a heavenly exclusivity such that, extrapolated from the Holy
Spirit,
would probably alienate Protestants as 'too religious' nor exclude
Heaven for those who, as Catholics, would be most entitled to it.
4. The triadic Beyond would have a place
for
almost everyone or, at any rate, for Humanists and Nonconformists as
well as
Transcendentalists, and none need feel in any degree beholden to the
others, as
though beauty and knowledge were somehow disreputable failings
vis-ŕ-vis
truth. The accommodation of Mass and
Volume to Space in what would amount to an ultimate pluralism is no
shoddy
compromise dreamt up by an unprincipled amoralist,
but
the
only possible and desirable arrangement for Eternity.
Not only can people never be forced into a
single mould, say heavenly at the expense of earthly, or vice versa,
but it
would serve Eternity no advantage were one only to think in such
partisan
terms. For Mass and Volume are just as
capable of Eternity as Space, and without their consent, democratically
expressed through the will of the People, it is highly doubtful that
Space
would achieve Eternity in any case, given that truth is only one factor
in the
totality of factors which have to be taken into democratic account. Heaven may be the apex or top tier of our
projected triadic Beyond, but without the
World and
Purgatory, or woman and man, there is no way that such a Beyond could
ever come
about! For the triadic Beyond is not
just about God or of God, but must also be of that which, approximating
to
woman in the 'New Earth' and to man in the 'New Purgatory', is less
than God,
and thus less than the 'New Heaven' of the divinely Saved.
The triadic Beyond is everything that anyone
could ever want it to be - anyone, that is, except the Devil and those
for whom
the infernal Behind of Father Time takes precedence over the prospect
of
Eternity. For them, on the contrary,
Eternity is simply 'beyond the pale' of that which is subject to the
dominion of
Time.
CYCLE
THIRTY-ONE
1. Although everyone (except the Diabolic)
would
benefit from the prospect of a triadic Beyond, man and superman, or
Nonconformists and Transcendentalists, would benefit most, since any
Christian-type arrangement is designed primarily to deliver man from
woman and
allow for the possibility of God (superman).
When this is not the case, because the reality is rather more
Heathen
than Christian, man simply loses out to woman and God to the Devil. In fact, God is effectively excluded from
societies in which the Devil is free to do whatever it takes to secure
feminine
interests at man's expense. When the
Devil is free, then man is 'up against it', because woman can bring the
full
range of her X-X chromosomal integrity to bear on his X-Y chromosomes,
effectively isolating the X from the Y, which is then all the more
vulnerable
to her dominion. For women, being
devolutionary in their negativity, do to give, drawing on superfeminine/subfeminine qualities to enhance
their
femininity, and men can hardly take to be, in due evolutionary
fashion,
if the Y of their being has been so conclusively isolated ... that all
they
have left is an X amenable to female persuasion. God,
clearly,
will be 'beyond the pale' of
any man who is overly subject to the dominion of woman/the Devil!
2. Thus if this situation is to be
reversed, so
that man can, if desirable, get to God or, at the very least, have more
respect
for himself (as a Nonconformist), then the Devil must be neutralized. This means that women must be deprived, in no
small degree, of the opportunity of utilizing their superfeminine
and/or subfeminine qualities in what
amounts to a
pact with the Devil. For
if
women
are free to exploit the Devil, there can be no hope for God, Who
will
continue to languish 'beyond the pale' of what men are subject to ...
under
duress of female domination.
Women, in short, must be 'put in their place', which, with regard to my
ideal society, means the
bottom tier of the triadic Beyond, the 'New Earth' of the Mary Child.
3. But the only way this can happen is by
'resurrecting the Dead', which is to say, by ensuring that the
'inner-light'
reality of the grace relevant to 'Mother Earth' achieves a synthetic
transmutation with regard to the 'feminine' tier of the triadic Beyond,
so that
large quantities of synthetic hallucinogens become readily available to
counter
women's fatality, through the eyes, for the outer light.
In other words, only by keeping them
regularly doped on drugs that, like LSD, would confine their
objectivity to
visionary pastures ... will it be possible to constrain them as women
and
prevent them climbing back towards the Devil, since they will then be
too
preoccupied with the inner light to have much time or inclination for
the outer
one, the source of Original Sin. Only
thus will it be possible to keep woman down and the Devil effectively
marginalized, if not entirely excluded.
In that respect, the triadic Beyond will radically contrast with
the
kinds of situations that prevail these days, when women are free to
capitalize
on the outer light, usually through their eyes, to a degree which keeps
them
diabolically in the ascendant over men.
Never could it be said, with more justification, that women were
less
'in their place' than in the late-twentieth century!
CYCLE
THIRTY-TWO
1. However, if men are not to regress, in
'Kingdom Come', to an objective stance before women ... such that would
detract
from their liberation from the World in the second tier of our
projected
triadic Beyond, then they, too, should duly have recourse to certain
drugs
that, in contrast to the hallucinogens, will 'firm up' their
subjectivity and
thus keep them more aloof from the World or, at any rate, the 'New
Earth'
below. Such drugs may well include
heroin and cannabis, and would be administered on a selective basis, as
and
when circumstances required. For the
Saved of the 'New Purgatory' would not be 'above drugs', the way their
divine
counterparts in the 'New Heaven' should be, since men and women share a
phenomenal relativity that falls short of the noumenal
absolutism of God, not to mention the Devil (who would, in any case, be
excluded from 'Kingdom Come'). Those
closest to Heaven in the second tier of the triadic Beyond would
probably not
have need of such 'subjectivity-enhancing drugs' as their less-elevated
fellows
there, and for them study should suffice.
But for less subjective males, the availability of these drugs
would
assist their purgatorial growth and discourage them from regarding
women in
traditionally sexist terms. Reproduction
would increasingly become an artificial affair, subject to
technological
regulation. For once you remove the
Devil from the overall frame,
divinely-sanctioned
alternatives to conventional reproductive techniques would have to be
developed.
2. The chief beneficiaries of 'Kingdom
Come', as
already noted, would of course be God first and foremost and man
secondarily,
which is to say, the divine and
masculine tiers of our projected triadic Beyond, in which
transcendentalism and
nonconformism were taken to new heights of
spiritual
and intellectual accomplishment respectively.
Woman would also benefit, despite her comparatively lowly place
in
relation to the 'New Earth', since she would be delivered from the
Devil, the
Devil of superfeminine-to-subfeminine
objectivity,
and thus be able to develop her femininity in more intensively humanist
terms
than would otherwise be possible. In
fact, she will be no less the beneficiary of Eternity than man and God,
since
each tier portends the possibility of subsequent transmutation from
human to
post-human via cyborg stages, this latter
effectively
transitional between mankind and the post-human life forms of the much
longer-term, when, if all goes according to plan, what I call superbeings, suprabeings,
and
ultrabeings would emerge into the
daylight of a much more
radical triadic Beyond, one ultimately comprised, it may well be, of
artificially supported and sustained right-midbrain collectivizations,
left-midbrain collectivizations, and
forebrain collectivizations, each of which
would have a capacity to
experience its particular sensibility (be it in beauty, knowledge, or
truth) to
an extent infinitely beyond anything possible on the human plane,
including the
divinely human or supermasculine plane of
meditating
Transcendentalists in the 'New Heaven' of our projected triadic Beyond.
3. Yes, the potential for Eternity is
infinite,
and women will be no less entitled to Eternal Life than the men and
supermen of
the 'New Purgatory' and 'New Heaven' respectively ranged above them. Thus everybody wins, although the chief
beneficiaries, to repeat, will be man and superman, since God is only
possible
when the Devil is excluded, and a society in which every encouragement
is given
to man to break free of woman, and of the superman to attain to God or,
rather,
of God to attain to the superman transpires in what would be
effectively Superchristian in its
radically subjective bias. In such a
society God wins, the Devil loses
(is marginalized if not ostracized), man gains his freedom (from woman)
and
woman is bound (to herself), thereby ceasing to diabolically boss and
constrain
men to the Devil's rule. For only when
woman is 'put in her place' (the bottom tier of the triadic Beyond)
will man be
free either to remain himself or, if capable, attain to the superman,
thereby
passing from the X of his neutrino self (in the brain) to the Y of his protino self (in the lungs), the divine self of
an ultimate
subjectivity in the Holy Spirit of Heaven.
CYCLE
THIRTY-THREE
1. I have never gambled, not do I do the
lottery. I dislike the concept of money
as an end-in-itself, a goal to be achieved.
When that becomes the case, as it does with the lottery, it is
clear
that economics has replaced religion, and man replaced God. Or, perhaps, 'excluded' would be a more
fitting description? Whatever the case,
it comes down to a sort of Protestant ethos of money worship, in which
the financial
jackpot of the lottery rainbow becomes synonymous, in a paradoxical
sort of
way, with salvation, salvation in and through a Son (Christ) Who can
all-too-readily be identified with economic gain!
2. No, I don't like the lottery one little
bit,
since money is no substitute for genuine spirituality.
Even the attention to numbers which the
lottery entails is morally corrupting, numbers being closer, in their
scientific origins, to the Devil than to God.
But, then again, a people like the British have never been
particularly
moral anyway, so notions of 'moral corruption' are somehow
beside-the-point
where they are concerned.
3. The British motto is and has always
been: No
surrender! But to what, you might
wonder? God, morality, truth, religion -
call it by what name you like! No
surrender ... to God! A fine motto
indeed!
CYCLE
THIRTY-FOUR
1. Superficially you might think the
British
intelligent, when, in reality, they can be barbarously stupid, stupid,
I mean,
in relation to the Irish and anything to do with God.
Such intelligence as they have doesn't extend
beyond economics, as implicit in the previous entry.
For when you are rooted in the Devil, as they
are, then man is as far as things go, albeit not to a genuine or
straight man
but to a bent one, for whom money, and thus economics, is the supreme
reward. Such a man, effectively
feminized, is subject to the twin pressures of politics and science. His life revolves around money, but he is
beholden to the twin objectivities of politics and science ... as to
woman and
the Devil. Scant chance of his taking
religion seriously! Anyone who writes on
God, or truth, will not find much support from him, least of all when
Irish and
of apparent, if not proven, Gaelic and/or Catholic descent, the
combination of
the two being the ne
plus ultra
of ethnic unacceptability from his English-conditioned WASPish
point of view. His much-vaunted
intelligence will recoil from the threat to his British and economic
integrity
which the ardent truth-writer poses. At
least it will if such a man is a publisher's reader and in a position
to reject
a 'man of God'. For the chances of a
'man of God' - and I don't mean a priest - being published in Britain
can only
be pretty slim in any case, even supposing, for the sake of argument,
that such
a man had any pressing desire to be published in the first place, or
had any
confidence that his work would get beyond the ever-growing army of
female
publishers readers, with their well-nigh tyrannical passion for what
has been
called political correctness! No, the
British
are not open to the truth, neither with regard to religion nor, hardly
surprisingly in view of their reluctance to break with the Devil, about
themselves. They are open to Hell all
right, but Heaven remains something airily beyond their pale and
something,
seemingly, that no self-deceiving Briton would ever want, even if he
were in a
position to want it.
2. The average
Briton
is quite polite to one's face, the face, in this case, of an Irish
citizen, but
impolite to the point of calumny behind one's back.
What one usually gets to one's face is an
Englishman (or a Welshman, a Scotsman), but this Englishman quickly
mutates
into a Briton behind one's back, as though by some Jekyll and Hyde
transformation. In other words, he is
civil to one's face but a barbarian as soon as one's back is turned and
he can
snidely denigrate you to his heart's perverse content, stabbing you in
the back
with the recoil of ethnic intransigence from the front of civility.
3. Slagging you
off is
a British pastime, almost a speciality, and it says a lot about the
nature of
being British as opposed, in other contexts, to being English or
Scottish or
Welsh. It is not that the English, say,
are especially two-faced, though some of them might be in view of their
ambivalent gender as gentlemen under a double-edged negative assault
from
woman/the Devil. Rather, it tends to be
the case that they have an English face on the one hand and a British
face on
the other, so that hypocrisy results from the alternation between each
of these
faces, as and when circumstances allow. Rarely
have
I encountered a Briton who is the
same man behind your back that he was to your face.
In fact, I have hardly ever encountered a
Briton who has any real control of his mind anyway.
Most seem to be the playthings of banal
thoughts that have them in their systemically-conditioned grip and
which are
recycled, or recycle themselves, with disarming regularity on a
predictably
superficial basis. One would think that
the first notion would suffice, but no!
They have to keep reminding themselves every time they see you,
which
could be every day of the week, of what they had thought, or been
obliged to
think, the day before! What morons! You would think they were animals, to have to
keep reminding themselves over and over about the same notions with
regard to
the same old people. Doubtless their
lack of religion has more than a little to do with such a lamentable
state-of-affairs, since, as victims of politics and science, they tend
to
reflect the critical disposition of women at a variety of levels,
diabolic no
less than feminine, and such a disposition, vacuously-conditioned to
first
perceive and then irrationally exaggerate the mote in the other's eye
rather
than the beam in its own, generally has more to do with sensuality than
with
sensibility!
CYCLE
THIRTY-FIVE
1. At the end of
the
day, Britain is a superstate, a
combination of three
countries which make up
2. Naturally, what applies to the English
and
Scotch and Welsh British also applies to the Ulster British, to Ulster
loyalists, who are no less, and in some cases even more, pertinent to
British
barbarism, to the barbarism, within a superstate
framework, of being British or, in their case, descended from the
British. The
3. Frankly, I think it high time that the
crass
superficiality of such barbarous jerks should be exposed for all to
see, so
that, appalled by its small-mindedness, those of less extreme
reactionary views
might recoil in horror and dismay from what they have had to endure in
the name
of 'British/Protestant solidarity', etc., and begin to turn their
attention
towards the Irish instead, the long-suffering and much denigrated
Catholic
Irish, whose boots their chief denigrators would be unworthy to lick,
much less
clean! Let them turn away from the
fundamentalist devils, whether scientific or military, and begin to
view their
Irish neighbours not as a papist threat to scientific and other such
barbarous
freedoms but, rather, as potential allies in the development, through
democratic will, of the triadic Beyond, a pluralist Beyond in which
their
beautiful and knowledgeable approaches to religion will have no less of
a place
than the comparatively more truthful, or truth-oriented, approach of
those
traditionally regarded and denigrated as Papists. Let
them
realize that neither monarchy nor
papacy can have any place in the triadic Beyond, since such a goal
stretches
beyond both Protestant monarchism and Catholic papacy alike, just as it
would
leave parliamentary democracy and republican democracy, the Union Jack
and the
tricolour, in its triadic wake.
4. 'Kingdom Come', as we may also call the
triadic Beyond, will not be a kingdom of woman/the World and
man/Purgatory
living under the Devil/Hell, like the United Kingdom of Great Britain
and
Northern Ireland, but a 'kingdom' of woman, man, and God ... in that
ascending
order, an order in which, with the diabolism of Father Time consigned
to the
rubbish heap of history, the feminine, the masculine, and the Divine
will be
taken to new and altogether unprecedented peaks of refinement, until,
eventually, following the transmutation of mankind along 'superhuman'
lines,
only superbeings, suprabeings,
and
ultrabeings remain, to carry beauty,
knowledge,
and truth beyond the Earth to the Space Centres of Supermillennial
futurity. For in the Supermillennium,
Mass
and
Volume will be raised, together with Space, into space, and
accordingly become comparatively more heavenly.
5. Beyond the 'Devils' of science lie the
'women' of politics, the 'men' of economics, and the 'Gods' of religion. From the 'falling fire' of science to the
'rising air' of religion via the 'falling water' of politics and the
'rising
vegetation' of economics, as from barbarism to culture via civilization
and
nature.
CYCLE
THIRTY-SIX
1. To be saved
from
something is not to be freed, or liberated from it, but to be delivered
from
evil/vice to virtue/good, delivered to the inner power/glory of
sensibility
from the outer glory/power of sensuality.
Since sensuality is apparent and sensibility ... essential, the
one
extrinsic and the other intrinsic, it could also be argued that
salvation is to
be delivered from the centrifugal divergence, in freedom, of the one to
the
centripetal convergence, in binding, of the other, bearing in mind that
freedom
is a vicious curse and binding a virtuous blessing.
2. Although freedom is a vicious curse, it
is
preferable, or less bad, than the damnation of being confined, by
external
powers, to an outer glory against one's will, which is enslavement, and
therefore something from which one can only be liberated, i.e. freed,
to have
the right to diverge, or dissent, in due centrifugal course.
3. Freedom, or the ability to viciously
diverge
from an evil glory, can be either objective or subjective, negative or
positive, but will always be a curse, just as binding, or the ability
to
virtuously converge upon a good glory, will always be a blessing,
whether
objective and negative or subjective and positive, which is to say,
diabolic/feminine or divine/masculine, depending on the plane.
4. Worse than the positive freedoms of
subjective divergence are the negative freedoms of objective divergence. Better than the negative bindings of objective
convergence are the positive bindings of subjective convergence.
5. Worse than weakness diverging from
humility
on the chemical plane of subjective supernature,
and
of
ugliness diverging from pain on the physical plane of subjective
nature ...
is illusion diverging from woe on the metachemical
plane of objective supernature, and of
ignorance
diverging from hatred on the metaphysical plane of objective nature.
6. Better than strength converging towards
pride
on the chemical plane of objective supernature,
and
of
beauty converging towards pleasure on the physical plane of
objective nature
... is truth converging towards joy on the metachemical
plane of subjective supernature, and of
knowledge
converging towards love on the metaphysical plane of subjective nature.
CYCLE
THIRTY-SEVEN
1. It rains so much in Ireland that, were
it not
to retain what amounts to an ideological bias for agriculture over
industry, it
would be even more exposed to the danger of civilization than Britain,
with all
the attendant 'feminine' features that such a danger poses. Obviously, for a country that prides itself
on being religious, that is avowedly masculine in its rural base (the
necessary
precondition of any higher culture), the threat posed by 'falling
water', in
the most literal sense of that term, to its natural/cultural bias is
very real,
particularly in view of the, compared to Britain, greater volume of
rainwater
per annum. One could easily infer, under
constant pressure of the rain, a fatality towards humanism within the
Catholic
Church in Ireland, and such a fatality could only detract from what
should be
its nonconformist bias, such that elevates Christ above the Blessed
Virgin, and
thus, in true Catholic fashion, paves the way for the Holy Spirit, that
transcendentalist or, more correctly, pseudo-transcendentalist flower
of
Christianity.
2. Only by maintaining a firm agricultural
and
rural base in nature generally ... can the masculine/pseudo-divine
aspects of
Catholicism be protected from encroaching humanism.
For wherever such a base has been eroded, one
can only assume the worst, i.e. the growth of 'Heathen' tendencies,
under cover
of industrial/urban expansion, at Christianity's expense.
Such a growth means that the feminine and,
via that, the Diabolic, will be replacing the masculine and, via that,
the
Divine. In short, that civilization will
be eclipsing nature and, through that, barbarism eclipsing culture. Instead of Ireland being a country where God
and the Church come first, it will simply become a place where the
Devil and
the State come first, a place where the masculine resolve ... to cling
to
nature in the teeth of so much 'falling water' ... is systematically
thwarted
by industrial/urban expansion, and what was once a comparatively
religious
country, given to masculine/pseudo-supermasculine
subjective deliverance from the World, becomes just another secular
society,
little different from Britain in the way that civilization lords or,
rather,
'ladies' it over nature at man's expense.
3. Probably, things are not yet as bad as
that! But, even so, there would still be
no grounds for complacency. For
