Copyright © 2011 John O'Loughlin
1. Only a clod would prefer the heaviness of the flesh to the lightness of air, and thus pleasure to joy.
2. To distinguish between the sanity of God, which is spiritual, and the insanity of the Devil, which is emotional.
3. To distinguish, likewise, between the rationality of man, which is intellectual, and the irrationality of woman, which is sexual (instinctual).
4. Sanity is spiritual and insanity emotional, whereas rationality is intellectual and irrationality sexual.
5. The sanity of Heaven, as against the insanity of Hell.
6. The rationality of Purgatory, as against the irrationality of the World.
7. The negative sanity (light) of the Clear Light of the Void vis-à-vis the positive sanity (air) of the Holy Spirit of Heaven.
8. The negative insanity (fire) of the Clear Heat of Time vis-à-vis the positive insanity (blood) of the Holy Soul of Hell.
9. The negative rationality (water) of the Clear Coldness of Volume vis-à-vis the positive rationality (intellect) of the Holy Mind of Purgatory.
10. The negative irrationality (earth) of the Clear Darkness of Mass vis-à-vis the positive irrationality (flesh) of the Holy Will of the World.
11. The negative sanity of the leading class vis-à-vis the positive sanity of the classless.
12. The negative insanity of the ruling class vis-à-vis the positive insanity of the upper class.
13. The negative rationality of the managing class vis-à-vis the positive rationality of the middle class.
14. The negative irrationality of the working class vis-à-vis the positive irrationality of the lower class.
15. There is a metaphorical sense in which it could be argued that if 'God' invented words, then the 'Devil' invented numbers.
16. If the essence of words is religious, then the essence of numbers is scientific.
17. Characters, being joined together into words, are essentially cultural, whereas digits, separated one from another, are fundamentally barbarous.
18. Words are generally written and numbers printed, though it is equally possible to print words and to join numbers.
19. An age which prints words and joins numbers is rather more phenomenal and secular than noumenal and cultural.
20. The more one prefers to join characters the less one is likely to print numbers.
21. Printing characters, as in 'John', is the 'worst of a good job', whereas writing numbers, as in 'one, two, three', is the 'best of a bad job'.
22. Hell and the World respond to numbers, whereas Purgatory and Heaven relate to words.
23. Hell's numbers are printed and the World's numbers written, whereas Purgatory's characters are printed and Heaven's characters written.
24. The noumenal objectivity of printed numbers (digits) vis-à-vis the phenomenal subjectivity of written numbers.
25. The phenomenal objectivity of printed characters vis-à-vis the noumenal subjectivity of written characters.
26. The greater the artist, the more will he prefer to write numbers as words than to print them as digits.
27. The true philosopher will refrain from using digits altogether, even if he is occasionally obliged to write numbers.
28. The thought number is always a word, not a digit; for digits, being symbolic, are merely apparent.
29. Numbers derive their sounds from words, as in 'one-two-three', whereas '1-2-3', being digits, are merely symbolic.
30. A symbol has no sound, since the hollow reflection of a vacuous alpha.
31. The more vacuous the society, the greater the importance it attaches to symbols and the less importance, by comparison, to sounds.
32. Now is the age of the 'hollow men' (Eliot), who are first mesmerized and then dominated by digits.
33. Time is measured by digits which tick (repetitively) and/or flicker (sequentially) from number to number in symbolic vacuity.
34. One may read the repetitive time of a ticking watch, but to read the sequential time of a digital watch would be a contradiction in terms.
35. The digital watch is merely symbolic and deserves only to be noted, not read!
36. Digital watches/clocks are the hollow reflection of a vacuous alpha - the alpha of sequential time.
37. Sequential time is fascist and weak, whereas repetitive time is fundamentalist and strong.
38. Sequential time correlates with fire and repetitive time with blood.
39. 'Old Father Time' is repetitive time, and contrasts with the sequential time (digital) of what might be called 'New (in relation to digitals) Satan Time'.
40. Time is never moral, whether repetitive or sequential, but repetitive time has the advantage over sequential time of at least being positively (rather than negatively) immoral.
41. The man who is dominated by time cannot know and realize the absolute freedom of space.
42. Time acts as an emotional barrier to the spiritual freedom of space.
43. The sequential timelessness of spatial space, as against the repetitive timelessness of spaced space.
44. Both the Clear Light of the Void and the Holy Spirit of Heaven are timeless, but the timelessness of the former, having reference to spatial space, is sequential, whereas the timelessness of the latter, being affiliated to spaced space, is repetitive.
45. The man who is dominated by mass cannot know and realize the relative freedom of volume.
46. Mass acts as a sexual barrier to the intellectual freedom of volume.
47. The massed masslessness of volumetric volume, as against the massive masslessness of voluminous volume.
48. Both the Clear Coldness of Volume and the Holy Mind of Purgatory are massless, but the masslessness of the former, having reference to volumetric volume, is massed, whereas the masslessness of the latter, being affiliated to voluminous volume, is massive.
49. Purgatory stands between the World and Heaven as a kind of half-salvation relative to the intellect.
50. The man who is dominated by mass may not know and realize the relative freedom of volume, but if he renounces the World he can know and realize the absolute freedom of space.
51. The absolute freedom of space is commensurate with salvation, whether negatively, as in the case of spatial space, or positively, as in the case of spaced space.
52. Absolute freedom differs from relative freedom as the noumenal from the phenomenal, or Heaven from Purgatory.
53. Likewise, absolute binding (enslavement) differs from relative binding as the noumenal from the phenomenal, or Hell from the World.
54. The World is relatively bound, but can achieve deliverance from its binding (sin) through the absolute freedom of Heaven.
55. Purgatory is relatively free, and such a relative freedom leads not to the heaven of absolute freedom but to the hell of absolute binding.
56. Delivered from mass for the salvation of space.
57. Driven from volume to the damnation of time.
58. The Last shall be first and the First shall be last; for the World is destined for Heaven and Purgatory for Hell.
59. The Catholic Irish shall be the transcendentalist First and the Protestant British the fundamentalist Last; for Ireland, being of the World, is destined for Heaven, whereas Britain, being of Purgatory, is destined for Hell.
60. The British are a purgatorially clever people in the process of becoming hellishly foolish.
61. The Irish are a worldly stupid people in the process of becoming heavenly wise.
62. When the British are no longer intellectually clever but soulfully foolish, then will they be damned.
63. When the Irish are no longer sexually stupid but spiritually wise, then they will be saved.
65. Ireland has yet to be saved, despite appearances to the contrary, to the heaven of spiritual wisdom.
66. Ireland will only be saved to the heaven of spiritual wisdom when the People vote, compliments of the Second Coming, [Whether or not this is a veiled reference to the author of this text and to other texts by the same writer, the term should be understood loosely and equivalently, rather than literally and pedantically. There can be no literal Second Coming of Jesus Christ, so far as I am concerned!] for religious sovereignty.
67. Britain's damnation to the hell of soulful
folly will only be official on the day that, for whatever reason, nonconformism is eclipsed by fundamentalism, and
parliamentarianism replaces the Protestant parliament of
68. Time alone will tell whether Britain can avoid official damnation and become, like Ireland, a country of the Saved; though the odds, at present, are rather stacked against it!
69. That man who is beyond time will disincline to wear a watch.
70. Time is ever a mark of the Devil, and he who wears a watch is rooted in the diabolic, whether negatively (fascism) or positively (fundamentalism), depending whether his watch is sequential or repetitive.
71. To transcend time in the timeless space of heavenly salvation.
72. To distinguish between the voyeuristic/oral idealism of 'heavenly sex' and the fetishistic/masturbatory naturalism of 'hellish sex'.
73. To distinguish, likewise, between the sadomasochistic/heterosexual realism of 'worldly sex' and the homosexual/lesbian materialism of 'purgatorial sex'.
74. The sexual idealism of Heaven vis-à-vis the sexual naturalism of Hell.
75. The sexual realism of the World vis-à-vis the sexual materialism of Purgatory.
76. To transcend mass in the massless volume of purgatorial intellectuality.
77. The transcendentalism of Purgatory, being intellectual, is necessarily a false transcendentalism which accords with nonconformist opposition to the World.
78. True transcendentalism can only be spiritual, and thus not opposed to the World, like Purgatory, but beyond it!
79. True transcendentalism is rather akin to oral sex beyond conventional heterosexual intercourse.
80. Oral sex, by which I primarily mean kissing, is thus akin to a mode of sexual salvation which transcends the World.
81. Oral sex is the type of sexuality most appropriate to a heavenly society, which is focused on the breath.
82. The illusory nature of voyeurism vis-à-vis the truthful nature of oral sex.
83. The weak nature of fetishism vis-à-vis the strong nature of masturbation.
84. The evil nature of homosexual intercourse vis-à-vis the good nature of lesbianism.
85. The ugly nature of sadomasochism vis-à-vis the beautiful nature of heterosexual intercourse.
86. Sex is no-less ideological than politics or religion, and people can be known and judged according to their sexual preferences.
87. Salvation does not entail an abandonment of sex so much as a transmutation of and refinement upon it, as from heterosexual intercourse to oral sex.
88. People who kiss in public are guilty of no more than a divine approach to sex.
89. Because the public is outer and the private inner, it could be argued that whereas kissing in public corresponds to outer spirit, private kissing, by comparison, corresponds to inner spirit.
90. Likewise a distinction could be drawn between public and private voyeurism on the basis of an outer/inner dichotomy in relation to light.
91. Hence a spectrum of 'divine sex' stretching from public voyeurism to private kissing via public kissing and private voyeurism.
92. Because the public is outer and the private inner, it could be argued that whereas public masturbation corresponds to outer soul, private masturbation, by comparison, corresponds to inner soul.
93. Likewise a distinction could be drawn between public and private fetishism on the basis of an outer/inner dichotomy in relation to heat.
94. Hence a spectrum of 'diabolic sex' stretching from public fetishism to private masturbation via public masturbation and private fetishism.
95. Because the public is outer and the private inner, it could be argued that whereas public lesbianism corresponds to outer mind, private lesbianism, by comparison, corresponds to inner mind.
96. Likewise a distinction could be drawn between public and private homosexuality on the basis of an outer/inner dichotomy in relation to coldness.
97. Hence a spectrum of 'purgatorial sex' stretching from public homosexuality to private lesbianism via public lesbianism and private homosexuality.
98. Because the public is outer and the private inner, it could be argued that whereas public heterosexuality corresponds to outer will, private heterosexuality, by comparison, corresponds to inner will.
99. Likewise a distinction could be drawn between public and private sadomasochism on the basis of an outer/inner dichotomy in relation to darkness.
100. Hence a spectrum of 'mundane sex' stretching from public sadomasochism to private heterosexuality via public heterosexuality and private sadomasochism.
101. Where negative 'divine sex' is concerned, public voyeurism corresponds to the Clear Light of the Void and private voyeurism to the Unclear Light of Heaven.
102. Where positive 'divine sex' is concerned, public oral corresponds to the Unholy Spirit of the Void and private oral to the Holy Spirit of Heaven.
103. Where negative 'diabolic sex' is concerned, public fetishism corresponds to the Clear Heat of Time and private fetishism to the Unclear Heat of Hell.
104. Where positive 'diabolic sex' is concerned, public masturbation corresponds to the Unholy Soul of Time and private masturbation to the Holy Soul of Hell.
105. Where negative 'purgatorial sex' is concerned, public homosexuality corresponds to the Clear Coldness of Volume and private homosexuality to the Unclear Coldness of Purgatory.
106. Where positive 'purgatorial sex' is concerned, public lesbianism corresponds to the Unholy Mind of Volume and private lesbianism to the Holy Mind of Purgatory.
107. Where negative 'mundane sex' is concerned, public sadomasochism corresponds to the Clear Darkness of Mass and private sadomasochism to the Unclear Darkness of the World.
108. Where positive 'mundane sex' is concerned, public heterosexuality corresponds to the Unholy Will of Mass and private heterosexuality to the Holy Will of the World.
109. From the woe of voyeurism to the pain of sadomasochism via the humiliation of fetishism and the hatred of homosexual intercourse.
110. From the pleasure of heterosexual intercourse to the joy of oral sex via the love of lesbianism and the pride of masturbation.
111. When the intellect is used in the context that is most true to itself, it is used for reading.
112. When the intellect is used in the context that is most false to itself, it is used for thinking.
113. When the intellect is used in the context that is least false to itself, it is used for writing.
114. When the intellect is used in the context that is least true to itself, it is used for speaking.
115. The intellect that is used for reading is properly intellectual.
116. The intellect that is used for thinking is quasi-spiritual, and hence pseudo-intellectual.
117. The intellect that is used for writing is quasi-instinctual, and hence pseudo-intellectual.
118. The intellect that is used for speaking is quasi-emotional, and hence 'pseudo'-intellectual.
119. To contrast the phenomenal objectivity of reading, which is properly intellectual, with the noumenal subjectivity (subjectivism) of thinking, the phenomenal subjectivity of writing, and the noumenal objectivity (objectivism) of speaking, all of which are pseudo-intellectual.
120. Strictly speaking, the noumenal objectivity of speaking, which is quasi-emotional, is less pseudo-intellectual, and hence false, than least true to the intellect, and therefore a lesser sort of intellectuality.
121. Hence reading and speaking are two sides of an objective coin - the former civilized and the latter barbarous.
122. Likewise, writing and thinking are two sides of a subjective coin - the former natural and the latter cultural.
123. It is with the subjective coin of writing and thinking that the intellect is respectively least and most false to itself, and therefore truly pseudo-intellectual.
124. The pseudo-intellectuality which is most false to intellect, viz. thinking, is the weakest link in the chain of intellectuality, and thus that which, when prayerfully directed, permits access to true spirituality.
125. True spirituality transcends the intellect as air transcends the brain, or Heaven transcends Purgatory.
126. When spirituality is most true to itself, it is meditative, and thus concerned with union between the noumenal self of pure consciousness and the universal self of pure air.
127. When spirituality is least true to itself, it is concerned not with meditation but with art, and the aesthetic illustration, thereby, of a religious ideal.
128. Unlike meditation, which is noumenally subjective, art is phenomenally subjective, and hence the least true mode of spirituality.
129. When spirituality is least false it is theological, and thus concerned with ethical concepts and scriptural exegesis.
130. When spirituality is most false it is ritualistic, and thus given to the enactment and symbolic illustration of religious mysteries.
131. Unlike theology, which is phenomenally objective, ritual is noumenally objective, and hence the most false mode of spirituality.
132. The spirituality that is concerned with meditation is properly spiritual.
133. The spirituality that is concerned with art is quasi-instinctual, and hence 'pseudo'-spiritual.
134. The spirituality that is concerned with scriptural exegesis is quasi-intellectual, and hence pseudo-spiritual.
135. The spirituality that is concerned with ritualistic symbolism is quasi-emotional, and hence pseudo-spiritual.
136. To contrast the noumenal subjectivity of meditation, which is properly spiritual, with the phenomenal subjectivity of art, the phenomenal objectivity of theology, and the noumenal objectivity of ritual, all of which are pseudo-spiritual.
137. Strictly speaking, the phenomenal subjectivity of art, which is quasi-instinctual, is less pseudo-spiritual, and hence false, than least true to the spirit, and therefore a lesser sort of spirituality.
138. Hence art and meditation are two sides of a subjective coin - the former natural and the latter cultural.
139. Likewise, theology and ritual are two sides of an objective coin - the former civilized and the latter barbarous.
140. It is with the objective coin of theology and ritual that the spirit is respectively least and most false to itself, and therefore truly pseudo-spiritual.
141. The false spirituality of the Father (most) and of the Son (least) vis-à-vis the true spirituality of the Mother (least) and of the Holy Spirit (most).
142. When spirituality is liberated from falsity by the Second Coming, both symbolic ritual and ethical theology will be cast off, and the World be delivered from the least true spirituality of art to the most true spirituality of meditation, which is salvation.
143. To distinguish between the cultural naturalism of religious art and the natural culture of meditation.
144. To distinguish, furthermore, between the cultural supernaturalism of religious superart (holography) and the supernatural culture of supermeditation (or meditation making use of specially-manufactured oxygen) as a future alternative to the above.
145. To distinguish not only between genuine (true) art and anti-art, or religious and secular representation, but also between false art and anti-art, or religious and secular abstraction.
146. To distinguish, furthermore, not only between false art and anti-art, as above, but also between superfalse art and anti-art, or religious and secular light art.
147. Whereas true art/anti-art is feminine and concrete, false art/anti-art is masculine and abstract.
148. Whereas false art/anti-art is masculine and abstract, superfalse art/anti-art is diabolic and super-abstract, i.e. electronic.
149. Whereas superfalse art/anti-art is diabolic and super-abstract, supertrue art/anti-art is divine and superconcrete, i.e. holographic.
150. Abstract art, whether phenomenal or noumenal, painterly or electronic, follows from an objective premise.
151. Concrete art, whether phenomenal or noumenal, painterly or holographic, follows from a subjective premise.
152. The abstract artist is not delineating himself/his self but the 'objectivity' of paint/light.
153. The concrete artist is not delineating the objectivity of paint/light, but himself/his self through the medium of his subject.
154. Anti-artists, whether abstract or concrete, tend to concentrate more on the objectivity of their medium than on its potential for subjective revelation.
155. This is because anti-art is more concerned with the secular than the religious, and so emphasizes the apparent (particle) rather than the essential (wavicle) side of life.
156. Although dissimilar in their standpoints vis-à-vis the World, both Expressionism and Impressionism appertain to the realm of anti-art.
157. Expressionism and Impressionism were the German and French approaches, respectively, to the realm of true anti-art.
158. Abstract Expressionism and Abstract Impressionism (Post-Painterly Abstraction) appertain to the realm of false anti-art.
159. Expressionist Light Art and Impressionist Light Art appertain to the realm of superfalse anti-art.
160. The realm of 'supertrue' anti-art is largely one of stained-glass windows, whereby natural light is used to illuminate scenes from the Gospels.
161. Such 'supertrue' anti-art is the negative pole to the supertrue art which will shine inwardly with a holographic glow.
162. Although also shining inwardly, computer graphics are less radically transcendent than holograms, given their dependence on computers - an intellectual rather than a spiritual medium.
163. There is a sense in which computers correspond to thoughts, in that they are an extreme form of intellectual subjectivity, sharing with radio, microfiche, and television a materialistic integrity broadly germane to the lunar.
164. Radio is the medium of 'artificial intelligence' through which the intellect is manifested emotionally, as the spoken word (dramatic).
165. Television is the medium of 'artificial intelligence' through which the intellect is manifested instinctually, as the acted word (prosodic).
166. Microfiche is the medium of 'artificial intelligence' through which the intellect is manifested intellectually, as the read word (poetic).
167. Computers are the medium of 'artificial intelligence' through which the intellect is manifested spiritually, as the thought word (philosophic).
168. Besides the media of 'artificial intelligence', there are the media of artificial will, soul, and spirit.
169. Broadly, the media of 'artificial will' are newspapers, magazines, books, and co-mags (comicbook magazines).
170. Broadly, the media of 'artificial soul' are audio tapes, video tapes, records, and compact discs.
171. Broadly, the media of 'artificial spirit' are newsreels, films, slides, and virtual reality.
172. Newspapers are the medium of 'artificial will' through which the will is manifested emotionally, as the dramatic act.
173. Magazines are the medium of 'artificial will' through which the will is manifested instinctually, as the prosodic act.
174. Books are the medium of 'artificial will' through which the will is manifested intellectually, as the poetic act.
175. Co-mags are the medium of 'artificial will' through which the will is manifested spiritually, as the philosophic act.
176. Audio tapes are the medium of 'artificial soul' through which the soul is manifested emotionally, as the dramatic emotion.
177. Video tapes are the medium of 'artificial soul' through which the soul is manifested instinctually, as the prosodic emotion.
178. Records are the medium of 'artificial soul' through which the soul is manifested intellectually, as the poetic emotion.
179. Compact discs are the medium of 'artificial soul' through which the soul is manifested spiritually, as the philosophic emotion.
180. Newsreels are the medium of 'artificial spirit' through which the spirit is manifested emotionally, as the dramatic awareness.
181. Films are the medium of 'artificial spirit' through which the spirit is manifested instinctually, as the prosodic awareness.
182. Slides are the medium of 'artificial spirit' through which the spirit is manifested intellectually, as the poetic awareness.
183. Virtual reality is the medium of 'artificial spirit' through which the spirit is manifested spiritually, as the philosophic awareness.
184. Where 'artificial intelligence' is concerned, microfiche is the medium most classically attuned to the intellect.
185. Where 'artificial will' is concerned, magazines are the medium most classically attuned to the will.
186. Where 'artificial soul' is concerned, audio tapes are the medium most classically attuned to the soul.
187. Where 'artificial spirit' is concerned, virtual reality is the medium most classically attuned to the spirit.
188. Hence microfiche, magazines, audio tapes, and virtual reality are the media most classically attuned to their respective modes of artifice.
189. If the media of 'artificial intelligence' share a materialistic integrity broadly germane to the lunar (purgatorial), then the media of 'artificial will' share a realistic integrity broadly germane to the planar (worldly).
190. If the media of 'artificial will' share a realistic integrity broadly germane to the planar, then the media of 'artificial soul' share a naturalistic integrity broadly germane to the solar (diabolic).
191. If the media of 'artificial soul' share a naturalistic integrity broadly germane to the solar, then the media of 'artificial spirit' share an idealistic integrity broadly germane to the stellar (divine).
192. The media of 'artificial intelligence', being materialistic, are rooted in the phenomenal objectivity of the lunar.
193. The media of 'artificial will', being realistic, are rooted in the phenomenal subjectivity of the planar (planetary).
194. The media of 'artificial soul', being naturalistic, are rooted in the noumenal objectivity of the solar.
195. The media of 'artificial spirit', being idealistic, are rooted in the noumenal subjectivity of the stellar.
196. Of the media of 'artificial intelligence', those most removed from the microfiche classicism of phenomenal objectivity are the computer (most false to the intellect) and the television (least false to the intellect), while the radio, being noumenally objective, is simply the medium that is least true to it.
197. Of the media of 'artificial will', those most removed from the magazine classicism of phenomenal subjectivity are the newspaper (most false to the will) and the book (least false to the will), while the co-mag, being noumenally subjective, is simply the medium that is least true to it.
198. Of the media of 'artificial soul', those most removed from the audio-tape classicism of noumenal objectivity are the compact disc (most false to the soul) and the video tape (least false to the soul), while the record, being phenomenally objective, is simply the medium that is least true to it.
199. Of the media of 'artificial spirit', those most removed from the virtual-reality classicism of noumenal subjectivity are the newsreel (most false to the spirit) and the slide (least false to the spirit), while the film, being phenomenally subjective, is simply the medium that is least true to it.
200. Besides the quadruplicities of artificial intelligence, will, soul, and spirit, there are quadruplicities of subnatural, natural, and supernatural intelligence, will, soul, and spirit.
201. The quadruplicities of artificial intelligence, will, soul, and spirit are largely germane to a civilized, and hence nonconformist, age and/or society.
202. The quadruplicities of subnatural intelligence, will, soul, and spirit are largely germane to a barbarous, and hence fundamentalist, age and/or society.
203. The quadruplicities of natural intelligence, will, soul, and spirit are largely germane to a natural, and hence humanist, age and/or society.
204. The quadruplicities of supernatural intelligence, will, soul, and spirit are largely germane to a cultural, and hence transcendentalist, age and/or society.
205. The quadruplicities of artificial (antinatural) intelligence, will, soul, and spirit are affiliated to the conscious mind/right midbrain.
206. The quadruplicities of subnatural intelligence, will, soul, and spirit are affiliated to the subconscious mind/backbrain.
207. The quadruplicities of natural intelligence, will, soul, and spirit are affiliated to the unconscious mind/left midbrain.
208. The quadruplicities of supernatural intelligence, will, soul, and spirit are affiliated to the superconscious mind/forebrain.
209. Whereas the conscious mind/right midbrain breeds materialism, the unconscious mind/left midbrain breeds realism.
210. Whereas the subconscious mind/backbrain breeds naturalism, the superconscious mind/forebrain breeds idealism.
211. Reality, which is what exists, can be naturalistic, realistic, materialistic, or idealistic.
212. The ideal condition exists within the most cultured reality, which is heavenly.
213. The natural condition exists within the most barbarous reality, which is hellish.
214. The idealistic reality of Heaven vis-à-vis the naturalistic reality of Hell.
215. The material condition exists within the most civilized reality, which is purgatorial.
216. The real condition exists within the most natural reality, which is mundane.
217. The materialistic reality of Purgatory vis-à-vis the realistic reality of the World.
218. The cosmos, being fast, is the worst kind of heaven, whereas the air, being light, is the best kind of heaven.
219. The sun, being hot, is the worst kind of hell, whereas the blood, being bright, is the best kind of hell.
220. The moon, being cold, is the worst kind of purgatory, whereas the brain, being dull, is the best kind of purgatory.
221. The earth, being slow, is the worst kind of world, whereas the flesh, being heavy, is the best kind of world.
222. Divine reality is torn between the speed of the cosmos and the lightness of the air.
223. Diabolic reality is torn between the heat of the sun and the brightness of the blood.
224. Purgatorial reality is torn between the coldness of the moon and the dullness of the brain.
225. Mundane reality is torn between the slowness of the earth and the heaviness of the flesh.
226. The photon transcendentalism of heavenly reality vis-à-vis the proton fundamentalism of hellish reality.
227. The neutron nonconformism of purgatorial reality vis-à-vis the electron humanism of mundane reality.
228. Elements are divisible into particles, which are negative, and wavicles, which are positive.
229. To distinguish between the fundamentalist transcendentalism of negative heavenly reality and the transcendentalist transcendentalism, or transcendentalism per se, of positive heavenly reality.
230. To distinguish between the fundamentalist fundamentalism, or fundamentalism per se, of negative hellish reality and the transcendentalist fundamentalism of positive hellish reality.
231. To distinguish between the nonconformist nonconformism, or nonconformism per se, of negative purgatorial reality and the humanist nonconformism of positive purgatorial reality.
232. To distinguish between the nonconformist humanism of negative mundane reality and the humanist humanism, or humanist per se, of positive mundane reality.
233. Split the photon, and one has spaced rather than spatial heavenly reality.
234. Split the proton, and one has repetitive rather than sequential hellish reality.
235. Split the neutron, and one has voluminous rather than volumetric purgatorial reality.
236. Split the electron, and one has massive rather than massed mundane reality.
237. To split an element is to liberate the wavicle from the particle, severing the positive omega from the tyrannous clutches of the negative alpha.
238. A wavicle element is a free element, though only that element is truly free which has been cultivated independently of the particle.
239. The omega can only develop fully if and when the alpha is shut down.
240. To split a particle element is merely scientific, whereas to liberate a wavicle element from its particle antithesis is religious.
241. Such liberation is commensurate with salvation, and salvation offers one the prospect of freedom from particle constraints.
242. There is the aesthetic salvation of the electron wavicle from the electron particle.
243. There is the ethical 'salvation' of the neutron wavicle from the neutron particle.
244. There is the ritualistic 'salvation' of the proton wavicle from the proton particle.
245. There is the devotional salvation of the photon wavicle from the photon particle.
246. Compared to the salvation of electrons and photons from their respective particles, the 'salvation' of neutrons and protons is really a sort of damnation.
247. This is because neutrons and protons are less subjective than objective, and therefore inherently particle-biased.
248. Even electron particles and photon particles are comparatively subjective when contrasted with their objective counterparts.
249. The republican/catholic dichotomy of the World is essentially feminine, and contrasts with the parliamentary/protestant dichotomy of Purgatory, which is broadly masculine.
250. The socialist/transcendentalist dichotomy of Heaven is essentially divine, and contrasts with the fascist/fundamentalist dichotomy of Hell, which is broadly diabolic.
251. Woman struggles against man, and God against the Devil.
252. Phenomenal subjectivity struggles against phenomenal objectivity, and noumenal subjectivity against noumenal objectivity.
253. The objective are 'un-reborn', and hence heathen, whether absolutely in the noumenal context, or relatively in the phenomenal context.
254. The subjective are 'reborn', and hence Christian, whether relatively in the phenomenal context, or absolutely in the noumenal context.
255. The masculine is ranged against the feminine, and the diabolic against the divine.
256. That man who does not openly wear a vest has not 'lain down with the lamb' of worldly femininity, but is a 'lion' of purgatorial and/or hellish masculinity.
257. That man is no Christian who wears either a shirt or a T-shirt, but someone who is objectively ranged against the World/Heaven.
258. To dress in a shirt is to affirm the phenomenal objectivity of the relatively heathen 'lion', and thus be 'square'.
259. To dress in a T-shirt is to affirm the noumenal objectivity of the absolutely heathen 'lion', and thus be 'supersquare'.
260. To dress in a vest is to affirm the phenomenal subjectivity of the relatively Christian 'lamb', and thus be 'hip' (round).
261. To dress is a one-piece zippersuit is to affirm the noumenal subjectivity of the absolutely Christian 'lamb', and thus be 'superhip' (super-round).
262. The 'lion' goes from bad to worse when shirt is eclipsed by T-shirt, and hellish criteria supersede the purgatorial.
263. The lamb' goes from good to better when vest is transcended by one-piece zippersuit, and divine criteria supersede the mundane.
264. Until the 'lion' lies down with the 'lamb', there can be no peace in the world and no prospect of salvation beyond it.
265. Ultimate salvation is from the world to Heaven, as from woman to God.
266. Ultimate damnation is from purgatory to Hell, as from man to the Devil.
267. Catholics will only truly be saved when they become transcendentalists.
268. Protestants (who protest) will truly be damned when they become fundamentalists.
269. Salvation and damnation apply less on the negative (particle) side of the elemental divide than on its positive (wavicle) side, given the secular and scientific nature of that side.
270. Hence republicans and parliamentarians are less saved and damned when they respectively embrace communism and fascism, on account of the secular nature of those ideologies.
271. That which pertains to the secular alpha is simply heathen, living in a world bereft of religion, and hence the possibility of salvation or damnation.
272. Death is no damnation to those who are secular and heathen, but merely a scientific fact.
273. The modern heathens are beyond traditional religion and before, or behind, ultimate religion.
274. The purgatorial realm of nonconformism lies in-between the scientific fundamentalism of the heathen and the religious transcendentalism of the faithful.
275. Beneath this ideological trinity is the mundane realm of humanism, which is the realm of sinners, or those who, being of the world, prefer the flesh to the spirit.
276. The realm of sinners, being partial to the flesh, is peopled by persons who worship 'graven images', or phenomenal embodiments of 'divinity'.
277. Such 'graven images' can have no place in the realm of Heaven, which is transcendently aloof from the body and its representations.
278. Only spirit can prevail in the transcendent realm, and such spirit should not be light diverging from a vacuum, but consciousness converging upon a plenum - the plenum of air.
279. Thus one can distinguish the true divine religion from the illusory divine religion, the Holy Spirit of Heaven from the Clear Light of the Void, and remember that whereas the one is omega and ultimate, the other is merely alpha and primal.
280. The more a man thinks the less he speaks, and vice versa; the thinking man is transcendentalist and the speaking one fundamentalist.
281. The more a man writes the less he reads, and vice versa; the writing man is humanist and the reading one nonconformist.
282. The secular thought is subnatural spirit; the prayerful thought is natural spirit, and the meditative thought is supernatural spirit.
283. The secular spoken is subnatural soul; the prayerful spoken is natural soul; and the meditative spoken is supernatural soul.
284. The secular written is subnatural will; the prayerful written is natural will; and the meditative written is supernatural will.
285. The secular read is subnatural intellect; the prayerful read is natural intellect; and the meditative read is supernatural intellect.
286. The thought is transcendentalist; the spoken fundamentalist; the read nonconformist; and the written humanist.
287. From the subnatural transcendentalism of secular thought to the supernatural transcendentalism of meditative thought via the natural transcendentalism of prayerful thought.
288. From the subnatural fundamentalism of secular spoken to the supernatural fundamentalism of meditative spoken via the natural fundamentalism of prayerful spoken.
289. From the subnatural nonconformism of secular read to the supernatural nonconformism of meditative read via the natural nonconformism of prayerful read.
290. From the subnatural humanism of secular written to the supernatural humanism of meditative written via the natural humanism of prayerful written.
291. To look is not the same as to see; to look is alpha and to see is omega.
292. To look outwardly with the Clear Light of the Void, but to look inwardly with the Unclear Light of Heaven.
293. To see outwardly with the Unholy Spirit of the Void, but to see inwardly with the Holy Spirit of Heaven.
294. To look outwardly is to stare, whereas to look inwardly is to visualize.
295. To see outwardly is to dream, whereas to see inwardly is to meditate.
296. To listen is not the same as to hear; to listen is alpha and to hear is omega.
297. To listen outwardly with the Clear Heat of Time, but to listen inwardly with the Unclear Heat of Hell.
298. To hear outwardly with the Unholy Soul of Time, but to hear inwardly with the Holy Soul of Hell.
299. To listen outwardly is to eavesdrop, whereas to listen inwardly is to hallucinate.
300. To hear outwardly is to overhear, whereas to hear inwardly is to imagine.
301. To touch is not the same as to feel; to touch is alpha and to feel is omega.
302. To touch outwardly with the Clear Darkness of Mass, but to touch inwardly with the Unclear Darkness of the World.
303. To feel outwardly with the Unholy Will of Mass, but to feel inwardly with the Holy Will of the World.
304. To touch outwardly is to strike, whereas to touch inwardly is to knock (bang).
305. To feel outwardly is to sense, whereas to feel inwardly is to experience.
306. To taste is not the same as to smell; to taste is alpha and to smell is omega.
307. To taste outwardly with the Clear Coldness of Volume, but to taste inwardly with the Unclear Coldness of Purgatory.
308. To smell outwardly with the Unholy Mind of Volume, but to smell inwardly with the Holy Mind of Purgatory.
309. To taste outwardly is to savour, whereas to taste inwardly is to swallow.
310. To smell outwardly is to sniff, whereas to smell inwardly is to filter (breathe).
311. Philosophy is an intellectual approach to the spirit; theology a spiritual approach to the intellect.
312. Poetry is an intellectual approach to the soul; opera (poetic drama) an emotional approach to the intellect.
313. Fiction is an intellectual approach to the will, theatre an instinctual (dramatic) approach to the intellect.
314. The 'true' artist is always a Catholic and the 'false' one a Protestant.
315. Art is not about goodness, which is ethical, but about beauty, which is aesthetical.
316. Religious art places beauty in the service of truth, so that truth is illustrated beautifully.
317. Truth is vitiated through beauty, but art is enhanced by religion.
318. Art is the natural 'handmaiden' of religion because beauty has a hankering after truth.
319. To seek the truth one must first of all be beautiful; for beauty, like art, is the natural foundation of truth.
320. Beauty, like nature, is feminine, whereas truth, like culture, is divine.
321. Art is only truly liberated when used for cultural, as opposed to natural, purposes.
322. Religion appropriates art to its divine cause and thereby redeems it, rendering it cultural.
323. Left to itself, art is merely bodily or decorative.
324. Bodily art can be 'religious', but such religion is pagan, and therefore false.
325. Paintings of the 'Madonna and Child' are less cultural than natural, given the mundane significance of worldly salvation, or motherhood.
326. Women are generally more natural than men because their lives revolve around pregnancy and motherhood.
327. Women who are especially well-endowed will find it harder to take the truth seriously than their slimmer counterparts.
328. Slenderness is a precondition of salvation; for where there is too much flesh it will be difficult, if not impossible, to escape its heaviness on the lightness of air.
329. It is not by chance that corpulent bodies are well to the fore in paintings which best depict the 'fall of the Damned', since their weight is naturally attracted to the centre of the earth's gravity.
330. Traditionally, this centre of earthly gravity has been regarded by Christians as Hell, which is a region at the farthest possible environmental remove from Heaven, or the heights of airy lightness.
331. Hence where Hell is down towards fiery heaviness, heaven is up towards airy lightness, and the World is sundered in two.
332. Before the World there was only the oriental distinction between God (Jehovah) and the Devil (Satan), with stellar and solar implications respectively.
333. Christianity invented the concepts of Hell and Heaven, though both were, and remain, ever-present realities.
334. Gravity exists, and nowhere more profoundly than in the bowels of the earth, but so, too, does the transcendent lightness of air.
335. The nearest the ancient Greeks came to the concept of Hell was Hades, which was the abode of the dead.
336. Hades was less a place of heaviness than of darkness, and therefore contrasted not so much with lightness as with light.
337. Satan contrasts with Jehovah not as darkness with light, but as heat (fire) with light.
338. To divide the planet between the spirit of the East, the intellect of the North, the will of the South, and the soul of the West.
339. Asian spirituality vis-à-vis American emotionality on the one hand, and European intellectuality vis-à-vis African instinctuality (animality) on the other hand.
340. Spirituality is properly of Heaven and emotionality, by contrast, properly of Hell.
341. Intellectuality is properly of Purgatory, and instinctuality, by contrast, properly of the World.
342. Racially speaking, the spirituality of
343. Likewise, the instinctuality
344. Indians are not genuine Asians but, being racially red, stand closer to their American counterparts.
345. Logic would suggest that, being racially red,
Indians came to
346. Thus would Indians stand to Asians as blacks to Europeans - as migrants from a contrary realm.
347. The influx of blacks into
348. For 'true' Europeans are traditionally no less white than their Asian counterparts were yellow.
349. White is the colour of the moon, and hence of purgatorial intellectuality.
350. Yellow is the colour of the stars, and hence of heavenly spirituality.
351. Red is the colour of the Sun/Venus, and hence of hellish emotionality.
352. Black is the colour of the earth, and hence of worldly instinctuality.
353. The invasion of spirit by soul is paralleled, in the modern world, by the invasion of intellect by will.
354. The world is a microcosmic reflection of the cosmos.
355. As the world draws closer together, so do the races fuse, creating from the dialectic of attractive opposites a new synthesis which transcends the poles.
356. The ultimate humanity will be neither black nor white, neither red nor yellow, but coloured.
357. Such an ultimate humanity will be more disposed to spirituality than to emotionality, intellectuality, or instinctuality, but to a spirituality of the air rather than the stars.
358. This coloured humanity, being neither red nor yellow, black nor white, will be truly omega-orientated.
359. For the traditional races are rooted, like their colours, in the alpha, and the alpha corresponds to the beginning rather than to the end.
360. The ultimate humanity will be created when the coloured peoples of the West fuse with the coloured peoples of the East, thereby transcending colour.
361. Yet, ultimate humanity notwithstanding, man is still, in Nietzsche's memorable words, 'something that should be overcome.'
362. Such an 'overcoming' should lead, via a cyborg transition, to post-human life forms, the brains of which will be artificially supported and sustained in collectivized contexts.
363. Doubtless the constitution of these artificially-supported and sustained brains will be modified in the course of post-human (millennial) time, giving maximum prominence to the best part of the brain, viz. the forebrain.
364. For the forebrain is that part of the brain in which superconscious mind, as opposed to conscious mind (right midbrain), unconscious mind (left midbrain), or subconscious mind (backbrain) has its psychological home.
365. Hence a forebrain collectivization would, I contend, be the ultimate form of post-human life.
366. The proper place for such an ultimate post-human life form would be within space centres.
367. For it is not enough to transcend the body; ultimately, one must also transcend the earth, thereby escaping from its hellish gravity.
368. Space centres would enable the ultimate life form to experience the maximum degree of lightness, thereby experiencing the maximum degree of joy.
369. The space centre is my omega point (de Chardin), the context of ultimate salvation in which the Holy Spirit of Heaven comes fully to pass.
370. Air would have to be pumped into the forebrain collectivizations, as into all lower and earlier manifestations of post-human life, via an artificial pump.
371. A context so artificial that even the air is manufactured in situ and pumped through the forebrain collectivizations.
372. For without air, there can be no Heaven, and only when one is fully conscious of the air one breathes will one's consciousness be holy.
373. The Holy Spirit of Heaven begins in the world, with meditative man, and culminates, so I contend, in the post-human Beyond of hypermeditating forebrain collectivizations set in space centres.
374. The public man is extrovert and the private man introvert.
375. The public man is objective and the private man subjective.
376. The public man is collective and the private man individual.
377. The public man is centrifugal and the private man centripetal.
378. The public man is superficial and the private man profound.
379. The public man is loud and the private man quiet.
380. The public man is devilish and the private man godly.
381. The first God of nonconformist Purgatory (the Son) shall be the last Devil of fundamentalist Hell (the Father/Allah), and the last Devil of the humanist World (the Mother) shall be the first God of transcendentalist Heaven (the Holy Spirit).
382. The damnation of the phenomenal private in the noumenal public, and the salvation of the phenomenal public in the noumenal private.
383. The hellish Devil is diabolic (the Father) and the worldly Devil feminine (the Mother).
384. The purgatorial God is masculine (Christ) and the heavenly God divine (the Holy Spirit).
385. The solar Devil is negatively diabolic (Satan) and the planar Devil negatively feminine (Eve).
386. The lunar God is negatively masculine (Antichrist) and the stellar God negatively divine (Jehovah).
387. Unlike the Father, Who is a positive Devil or, rather, Superdevil, the Antichrist is a negative God.
388. Unlike Jehovah, Who is a negative God or, rather, Supergod, the Mother (Blessed Virgin) is a positive Devil.
389. The paradox of salvation is that those who were affiliated to the positive Devil, and thus to the heaviness of the flesh, become liberated by the positive Supergod, and are lifted up (spiritually) on the lightness of air.
390. The paradox of damnation is that those who were affiliated to the positive God, and thus to the dullness of the mind, become enslaved by the positive Superdevil, and are made to burn (emotionally) in the brightness of blood.
391. The twentieth century was, by and large, the age of Antichrist, with lunar capitalism triumphant over the World.
392. Capitalism puts profit, and therefore materialistic considerations, above people, whereas socialism puts people, and hence realistic considerations, above profit.
393. There is a sense in which the capitalist/socialist dichotomy mirrors the ethnic dichotomy between Protestantism and Catholicism, since the one is affiliated to the lunar Limbo and the other to the planar World in a sort of masculine/feminine distinction.
394. Britain is as socialist as it is Catholic, whilst Ireland is as capitalist as it is Protestant.
395. Hence Britain, being a parliamentary democracy, is overwhelmingly capitalist, whereas Ireland, being a republican democracy, is comparatively socialist.
396. Journalists are the worst kind of writers, the merely factual philistines of an alpha-stemming objectivity.
397. In Britain, which has a free press, the journalist is literary king, and the novelist and/or philosopher a mere beggar by comparison.
398. Only societies rooted in and giving allegiance, through centrifugal objectivity, to the alpha (symbolized by monarchy) would uphold a free press to the extent of Britain, thereby confirming the journalist as the premier writer.
399. So long as journalists are free to do and say what they like, the artist-writer will continue to get a raw deal.
400. To accept the right of criticism of new books from journalists is to acquiesce in the dominion of literary philistines and to confirm, willy-nilly, the artist-writer's subordinate status.
401. There can be no free literature while journalistic freedom continues to be the norm!
402. The Second Coming, being partial to heavenly evaluations, would not endorse a free press, but would strive, with all the means at his disposal, to curb and muzzle it!
403. Societies which struggle towards Heaven will have scant regard for journalistic freedoms, preferring to curtail and transmute them in accordance with their omega-oriented subjectivity.
404. When journalists invade literature, as they frequently do in open societies, the result tends to be a crude subversion of fiction along tediously factual lines.
405. A society dominated by the philistine can only produce a correspondingly philistine literature, in which the journalist poses as an artist.
406. The bulk of modern British literature, both fictional and nonfictional, is journalism-in-disguise, the journalist, and often enough his political and/or professorial counterpart, decked out as an artist.
407. When philistinism passes for art, as it often does in Britain, the possibility of genuine literature is rendered all the more remote, since its subversion is everywhere manifest, and the bogus article will be taken for the 'real McCoy'.
408. It is not that genuine literature cannot be written in a philistine age or society; rather is it a case of such literature not being published by the philistine powers-that-be.
409. No self-respecting artist would ever deign to become a journalist, much less a professor of literature, just to secure himself, or some publisher, a guaranteed reading public.
410. One is either an artist, and moral, or a journalist, and immoral, and the one can no more become the other than God and the Devil can change places.
411. The great thing about fiction is that it is subjective, not dependent on factual objectivity, like science (or, for that matter, journalism), but an art form purely and simply.
412. The finest and most genuine artists are not only subjective, but celibate moreover.
413. When subjective beauty is stepped up to its full we get the finest art; but when such beauty is transcended by and in the truth we get philosophy, which is more than the product of celibates: it is the product, effectively, of literary saints.
414. The artist, no matter how celibate, does not entirely abandon the World; for to do so would be to abandon beauty, and hence art.
415. Only the philosopher-saint can truly be said to have abandoned the World (assuming he was ever partial to it in the first place); for his genius operates on the level of God, and thus in relation to the heavenly Beyond.
416. The Second Coming is the ultimate philosopher, the 'philosopher-king', whose conceptualized perception of truth is so profound that he has become effectively omniscient, and hence divine.
417. In England, which has no respect for the pursuit of truth, only the pursuit of power or, rather, of power through wealth is admired.
418. America has even more respect for the pursuit of power through wealth than Britain, outdoing even the old imperial powers in immorality.
419. America is if not truly the 'Great Satan' then, at any rate, the great Antichrist, for whom the pursuit of wealth as a means to power is the cardinal ideal.
420. Bad societies do not become good and holy just because one would like them to; on the contrary, they tend to become progressively worse.
421. When freedom is interpreted not in terms of release from sin but, rather, in regard to unrestrained freedom-of-action in whatever sphere, then such freedom breeds not morality but the grossest immorality, and the corruption that is its sordid corollary.
422. A society which upholds the 'freedom' of the individual to pursue wealth and power is fundamentally immoral, since rooted not in Christ, still less in the Holy Spirit, but in the Antichrist of capitalist materialism.
423. Such 'freedoms' tend to corrupt the individual from the path of righteousness, which is deliverance from sin and the attainment, thereby, of spiritual salvation.
424. The pursuit of wealth may not be rooted in the Devil as such, but it can quickly degenerate from the negative God of Antichrist capitalism to either the negative Devil of Antimother debauchery or the negative Superdevil of Antifather tyranny, or both.
425. Hence wealth, corresponding to a purgatorial alpha, blocks one off from the omega and exposes its victims to the alphas of contiguous spectra, including power and fame.
426. Fame is power in the World rather than power over or above it, in the contexts of wealth and political influence.
427. Because fame is worldly power, it has close associations with debauchery and other kinds of mortal sin, being fundamentally feminine.
428. Fame is merely apparent, but glory is essential, being the prerogative of men of genius, whether artistic or holy.
429. Christ rose up in transcendent glory and is accordingly worshipped (rather than simply admired) by his faithful followers.
430. Devotion to art is the worldly equivalent of religious worship, and such devotion is never more justified than when the art is genuine and the artist worthy of respect in consequence.
431. From devotion to beautiful things to worship of the truth, whether through beauty or, preferably, in spiritual contemplation.
432. When the truth is actually lived rather than simply respected, worship is transcended by self-realization in the joyful salvation of the Holy Spirit of Heaven.
433. The difference between worshipping Christ for his divine achievement and being free to be the Holy Spirit of Heaven is nothing less than that between Christianity and Social Transcendentalism.
434. It is the will of the Second Coming to liberate the World from its worship of the truth and grant it the privilege, through Social Transcendentalism, of actually experiencing truth.
435. Hence the Second Coming desires nothing less than to set the Christianity of the World, viz. Catholicism, free from its worship of Christ in order that the Holy Spirit of Heaven may come absolutely to pass.
436. When philosophy is most true to itself it is aphoristic, because aphorisms, being subjective, are the best means of conveying space.
437. When philosophy is least true to itself it is monologuistic, because monologues, though still subjective, are quasi-prosodic, and hence closer to mass.
438. When philosophy is most false to itself it is dialoguistic, because dialogues, being objective, are quasi-dramatic, and hence closer to time.
439. When philosophy is least false to itself it is essayistic, because essays, though still objective, are quasi-poetic, and hence closer to volume.
440. Hence one could speak of the division of philosophy between the most and least true genres of aphorisms and monologues on the one hand, and between the least and most false genres of essays and dialogues on the other hand.
441. This division effectively establishes a subjective/objective distinction in which true philosophy, whether noumenal and divine or phenomenal and feminine, has to struggle against false philosophy, whether phenomenal and masculine or noumenal and diabolic.
442. Such a struggle is effectively two-fold, with aphorisms against dialogues in the noumenal context, and monologues against essays in the phenomenal one.
443. The aphorism is essentially a classless approach to philosophy which mirrors the heavenly.
444. The dialogue is fundamentally an upper-class approach to philosophy which mirrors the hellish.
445. The essay is essentially a middle-class approach to philosophy which mirrors the purgatorial.
446. The monologue is fundamentally a lower-class approach to philosophy which mirrors the mundane.
447. When the '
448. To distinguish the absolutely heathen from the relatively heathen on the basis of a cosmic/worldly dichotomy, with the former noumenal and the latter phenomenal.
449. Hence the noumenal objectivity (objectivism) of the absolutely heathen vis-à-vis the phenomenal subjectivity of the relatively heathen.
450. To distinguish the relatively Christian from the absolutely Christian on the basis of a purgatorial/heavenly dichotomy, with the former phenomenal and the latter noumenal.
451. Hence the phenomenal objectivity of the relatively Christian vis-à-vis the noumenal subjectivity (subjectivism) of the absolutely Christian.
452. Absolute heathens are rooted in the Clear Light of the Void, whereas absolute Christians are centred in the Holy Spirit of Heaven.
453. Relative heathens are rooted in the Clear Darkness of Mass, whereas relative Christians are centred in the Holy Mind of Purgatory.
454. There is a sense in which, while Protestantism is relative Christianity, Catholicism is both heathen and absolute Christianity, the World and an aspiration towards the heavenly Beyond.
455. When absolute Christianity is liberated from heathen Christianity, the result will be Social Theocracy.
456. Social Theocracy is the absolute Christianity of the Holy Spirit of Heaven.
457. Hence Social Theocracy is the next logical step beyond Roman Catholicism, the deliverance of the World from its sin and correlative elevation to perfect grace.
458. Such perfect grace can also be achieved within the divine spectrum itself, when Jews are delivered from Judaic guilt and abandon the light for the lightness of air.
459. Abandoning fundamentalist transcendentalism, Jews will achieve Social Transcendentalism, which is their equivalent of Social Theocracy.
460. Social Theocracy and Social Transcendentalism are thus two approaches to the same divine end - the indirect approach of Catholics and the direct approach of Judaists.
461. Either way, one is not dealing with the absolute heathenism of the Clear Light of the Void, but with the absolute Christianity/Judaism of the Holy Spirit of Heaven.
462. Heathen peoples live under the star, whether the star is absolute, and unbounded, or relative, and bounded.
463. The absolute star is noumenally objective, and the relative star phenomenally subjective.
464. Hence a distinction between diabolic fundamentalism and feminine humanism.
465. Christian peoples live under the cross, whether the cross be relative, and unbounded, or absolute, and bounded.
466. The relative cross is phenomenally objective, and the absolute cross noumenally subjective.
467. Hence a distinction between masculine nonconformism and divine transcendentalism.
468. To distinguish between the hell of diabolic fundamentalism and the heaven of divine transcendentalism, as between the Devil and God.
469. To distinguish between the purgatory of masculine nonconformism and the world of feminine humanism, as between man and woman.
470. It is always harder to 'take up' the cross than to follow the star.
471. The relative cross was established at the expense of the absolute star, the Son against the Father.
472. The absolute cross will be established at the expense of the relative star, the Holy Spirit against the Mother.
473. The absolute cross, or supercross, will replace the cross, as Christian humanity gravitate from Christ to the Holy Spirit of Heaven via the Second Coming.
474. With the coming of the supercross, the absolute star, or superstar, will finally be cast down from the world, as God advances at the Devil's expense.
475. For the world of the supercross, which is the '
476. The Holy Spirit of Heaven can only come into its universal glory at the expense of the Clear Light of the Void, which is its fundamentalist enemy.
477. The 'Star of David' is no superstar but a sort of paradoxical supercross formed by the crossing of two triangles.
478. Such a paradoxical supercross reflects the fundamentalist transcendentalism of Judaism, whose God is not the Clear Light of the Void, but Jehovah.
480. Likewise, when Ireland achieves Social Theocracy through the Second Coming, it will abandon Christ for the Holy Spirit of Heaven, modifying its emblem (the cross) accordingly.
481. The achievement of salvation can only come with the will of the respective peoples expressed democratically.
482. What applies to the above-mentioned countries also applies to a host of others, whose entitlement to salvation warrants democratic approval.
483. When democracy 'gives way' to the ultimate
then and only then will the '
484. What the Second Coming offers his 'chosen people(s)' is the option on religious sovereignty, and thus the 'right' to self-realization.
485. Institutionalized self-realization is only possible for a people who have democratically opted to become the Holy Spirit of Heaven.
486. In democratically opting for religious sovereignty, the People would be delivered from their political sovereignty, and thus from republican 'sins of the World'.
487. The deliverance of the People from their 'republican sins' is only possible through the Second Coming, who will take such sins upon himself in a Christ-like sacrifice.
488. And taking worldly sins upon himself, the Second Coming would be politically empowered to serve the religiously-sovereign People(s) in the interests of their salvation.
489. The '
490. This centralized service will of course embrace economic and judicial as well as political matters, since it is imperative that the religiously-sovereign People, viz. the Holy Spirit of Heaven, are not compromised by such 'sins of the World' themselves.
491. Were the Irish people to vote for religious sovereignty, Ireland would cease to be a Catholic Republic and become, instead, a Social Theocratic Centre.
492. The use of the term 'Centre' implies a context of religious sovereignty, and thereby contrasts, as Heaven to the World, with the context of political sovereignty generically termed a republic.
493. Unlike republicans,
the Second Coming would not be hamstrung by a tricolour in his approach
494. The Second Coming knows that there can only be
one solution to
495. This context of religious sovereignty which I have termed a Centre would have its own emblem in the form of a supercross (Y), and not therefore be partial to republican emblems, like the tricolour.
496. For the tricolour symbolizes secular unity between Catholics and Protestants (Anglicans and Presbyterians), and is therefore irrelevant to the context of religious sovereignty.
497. Those entitled to religious sovereignty are either of alpha Heaven (Jews) or the World (Catholics), and are therefore effectively subjective.
498. Objective peoples, whether of Purgatory (Protestants) or Hell (fundamentalists), would not be entitled to religious sovereignty (short of converting to Catholicism if Protestant or to Judaism if fundamentalist), and would therefore be excluded from the scope of Social Theocracy and its emblematic supercross.
499. One can no more turn a God's people into a secular people than a Devil's people into a religious people.
500. The religious wheat
will have to be divided from the secular chaff, in order that the '
501. The Last Judgement is no mere figment of the imagination but the will of the Second Coming, whose intention it is to divide the religious wheat from the secular chaff in order that the wheat, and the wheat alone, may be saved.
502. The republican tricolour manifestly contradicts the Last Judgement by affirming secular rapprochement between ethnic incommensurables, and is therefore sinful in the eyes of God.
503. Modern history teaches us the failure of this Tonean ideal to overcome the religious essence
504. Despite appearances to the contrary, modern Ireland remains torn between the wheat and the chaff, Catholics and Protestants, and such will continue to be the case until the former are saved and the latter damned, according to their respective natures.
505. There is about Protestantism a protest against the phenomenal self which, whilst arguably Christian, fails to address the salvation of the noumenal self, or spirit.
506. Protestantism glories, on the contrary, in the phenomenal not-self, or intellect, which becomes, through the Bible, its focus (necessarily ethical) of religious devotion.
507. Thus in abandoning the World, Protestantism made the heretical blunder of embracing Purgatory, with its lunar connotations.
508. The intellect, being objective, can only lead to soul, and thus to the noumenal objectivity (objectivism) of the diabolical not-self.
509. By contrast to the intellect, the will, being subjective, can only lead to the spirit, and thus to the noumenal subjectivity (subjectivism) of the divine self.
510. It is because it is closer, in its phenomenal subjectivity, to the will that Catholicism is the true faith of the World, and its hope, thereby, of divine redemption.
511. Catholicism expresses its phenomenal subjectivity through the symbolic personage, appropriately feminine, of the Blessed Virgin, Who is the 'lamp of the World'.
512. Salvation can only be achieved, however, when the World rejects its feminine will and achieves, through the Second Coming, the noumenal subjectivity of the Holy Spirit of Heaven, which is divine.
513. Compared to republicanism, which is the expression of heathen will, Catholicism is already a paradoxical rejection, through the Blessed Virgin, of worldly will, and thus the flesh.
514. But it is not yet an
affirmation of spirit, which can only come beyond the World, and hence
scope of '
515. Such an affirmation of spirit can only come, via the Second Coming, through Social Theocracy, which is the logical successor to Roman Catholicism.
516. For Social Theocracy offers, through its gift of religious sovereignty, the right of the People to spiritual self-realization as the Holy Spirit of Heaven.
517. It is for this reason that Social Theocracy would be instrumental not only in establishing the Centre, or post-republican context of religious sovereignty in the People, but centres built and staffed for the express purpose of furthering such spiritual self-realization in an appropriately institutionalized framework.
518. Hence centres would have to be established, within the Social Theocratic Centre, for the express purpose of enabling the People to develop their status, through religious sovereignty, as the Holy Spirit of Heaven towards its maximum extent.
519. Such a status would gradually be advanced, relative to environmental circumstances, beyond the human to the post-human and hence truly millennial contexts of spiritual self-realization.
520. Ultimately spiritual self-realization will be transferred from earth centres to space centres, where it will peak in maximum freedom from the earth's gravity.
521. For it is one thing to transcend the body and its fleshy gravity (heaviness), but quite another thing to transcend the earth itself!
522. Not, however, before the Saved have transcended the body, in post-cyborg millennial contexts, will they be in a position to transcend the earth as well, and thus bring salvation to or near its maximum degree of being.
523. Transcending the body in relative terms is easy; the real test will come when mankind moves from the human to the post-human plane, progressively leaving more and more of the body behind.
524. That is why I prefer to speak in terms of a cyborg transition from the human to the post-human, during which transcendence of the body will move from relative to absolute levels as, willy-nilly, the brain (or ultimately some higher and/or deeper part of it) becomes artificially supported and sustained in collective contexts.
525. Customarily, I have spoken of brain collectivizations followed, in due millennial time, by new-brain collectivizations; though such terms are merely approximate guides to the post-human, and should not be taken too literally!
526. More probably, the ongoing process of centro-complexification will result in all but the most spiritual part of the brain (forebrain?) being transcended, as the post-human is refined upon in due process of millennial evolution.
527. What I am convinced of, however, is that, whatever its ultimate manifestation, the post-Human will not depart the phenomenal mould of its final setting, but continue in space centres for ever, air manufactured in situ and pumped through to maintain the maximum lightness of being.
528. Hence no mystical mumbo-jumbo of the cosmic variety would ever be relevant to the Holy Spirit of Heaven, whose ultimate setting, far from cosmic, would be the most artificial context conceivable.
529. Current space centres, or stations, are, it seems to me, a crude intimation of this ultimate context of salvation.
530. Sin differs from crime as the subjective from the objective.
531. One can no more commit a crime against oneself than sin against others.
532. All crime is anti-civilized (barbarous) and all sin is anti-cultural (natural).
533. For the civilized man, barbarism is a crime; just as, for the cultured man, nature is a sin.
534. The cultured man cannot be highly civilized, nor the civilized man highly cultured.
535. As a rule, culture excludes civilization, and vice versa.
536. The natural man cannot be highly barbarous, nor the barbarous man (criminal) highly natural (sinful).
537. As a rule, sin excludes crime, and vice versa.
538. The cultured man is less against nature than beyond it.
539. The civilized man is less beyond nature than against it.
540. Civilization, which is largely urban and industrial, is a corollary of the Protestant heresy, and heretical is the man who is against nature rather than beyond it!
541. Christ Himself was more beyond nature than against it, as confirmed by the Resurrection.
542. Such a Christ figures prominently in Catholic teachings, but scarcely at all in the comparatively civilized teachings of Protestant heretics, of whom Puritans were, and remain, the chief exemplars.
543. Only a heretic would regard civilization as commensurate with, if not superior than, culture!
544. Yet culture is the signpost to Heaven, and he who follows this signpost will be saved from sin and enter into the 'promised land' of the spirit, which is the fulfilment of all culture.
545. Culture is the artificiality of the World, and is thus beyond nature.
546. But being beyond nature is not, like civilization, to be against it!
547. On the contrary, being beyond nature is to point in the transcendent direction of the supernatural, which is beyond culture.
548. Prose is the fictional subjectivity of the World, and the genuine artist, or novelist, begins and ends with fiction.
549. Poetry is the factual objectivity of Purgatory, and the false artist, or poet, begins and ends with fact.
550. Drama is the illusory objectivity of the hellish Behind, and the superfalse artist, or dramatist, begins and ends with illusion.
551. Philosophy is the truthful subjectivity of the heavenly Beyond, and the supertrue artist, or philosopher, begins and ends with truth.
552. Prose is ruled by the phenomenal subjectivity of writing, which is of the will, and hence feminine.
553. Poetry is ruled by the phenomenal objectivity of reading, which is of the intellect, and hence masculine.
554. Drama is ruled by the noumenal objectivity of speaking, which is of the soul, and hence diabolic.
555. Philosophy is ruled by the noumenal subjectivity of thinking, which is of the spirit, and hence divine.
556. In contrast to the philosopher, who is broadly of the Extreme Left, the novelist is moderately left-wing.
557. In contrast to the dramatist, who is broadly of the Extreme Right, the poet is moderately right-wing.
558. Being moderately left-wing in his phenomenal subjectivity (fiction), the novelist contrasts with the poet, whose phenomenal objectivity (fact) places him in a moderately right-wing position.
559. Being absolutely left-wing in his noumenal subjectivity (truth), the philosopher contrasts with the dramatist, whose noumenal objectivity (illusion) places him in an absolutely right-wing position.
560. Damnation for the poet is to become a dramatist, like Oscar Wilde.
561. Salvation for the novelist is to become a philosopher, like Arthur Koestler.
562. I was myself a novelist who became a philosopher, gravitating from beauty to truth, as from the World to the Beyond.
563. It was in the aphoristic Beyond that my best philosophy was conceived.
564. To be divided against oneself is the beginning of all wisdom.
565. Humanity is divisible between those who are divided against themselves, distinguishing spiritual self from physical self, and those who entertain no such self-division.
566. Those who are divided against themselves are of the cross and Christian; those, on the contrary, who remain undivided, or homogeneous, are of the star and heathen.
567. Until a man accepts and practises self-division, there can be no hope of salvation in the spiritual Beyond.
568. The Y-like 'supercross' is less a symbol of self-division than an affirmation of spiritual triumph, and hence the overcoming of the body in heavenly bliss.
569. The 'star of David' is divided against itself in the manner of the cross, and is thus Judaic rather than heathen.
570. The Y-like emblem of Social Theocracy/Transcendentalism may be regarded as a compromise between the Judaic 'star' and the Christian cross.
571. Such an emblem is the transcendent resolution of all self-division and contrasts, absolutely, with the homogeneous star of heathen ignorance.
572. Just as self-division was possible in the World of the Christian West, so did (does) it exist in the Heaven of the Judaic East.
573. The Judaic self-division was (is) rather more noumenal than phenomenal, whereas the Christian self-division is rather more phenomenal than noumenal.
574. The undivided heathen are either of the World, and phallic, or of the Cosmos, and mystical.
575. In the one case, that of the worldly heathen, everything is reduced to sex.
576. In the other case, that of the cosmic heathen, everything is reduced to light.
577. Heathenism is of the Devil, whether noumenally (and cosmic) or phenomenally (and mundane).
578. The It-Devil (Satan) rules the diabolic Cosmos and the She-Devil (Cursed Whore) rules the World.
579. Christianity is of God, whether phenomenally (and purgatorial) or noumenally (and transcendent).
580. The He-God (Christ) rules Purgatory and the It-God (Holy Spirit) rules the transcendental Beyond.
581. The It-Devil (Satan) is denied by the Father, and the She-Devil (Cursed Whore) by the Mother.
582. Formality, being objective, is a curse of the Devil, whereas informality, being subjective, is a blessing of God.
583. To contrast the absolute formality of noumenal objectivity, which is hellish, with the absolute informality of noumenal subjectivity, which is heavenly.
584. To contrast the relative formality of phenomenal objectivity, which is purgatorial, with the relative informality of phenomenal subjectivity, which is mundane.
585. Fundamentalism is more formal than nonconformism, because fundamentalism corresponds to absolute objectivity and nonconformism, by comparison, to relative objectivity.
586. Transcendentalism is more informal than humanism, because transcendentalism corresponds to absolute subjectivity and humanism, by comparison, to relative subjectivity.
587. Man is generally formal where woman is informal, since men are by nature objective and women subjective.
588. God is the most informal of beings, whose essence is spirit, whereas the Devil is the most formal of feelings, whose appearance is flame.
589. Poetry is the formality of knowledge which leads towards the formality of feelings, and hence to a dramatic damnation.
590. Fiction is the informality of action which leads towards the informality of being, and hence to a philosophic salvation.