Op. 57

 

FROM PUNISHMENT TO GRACE

 

Cyclic Philosophy

 

Copyright 1994-2010 John O'Loughlin

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CONTENTS

 

Cycles 1-72

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CYCLE ONE

 

1.   The idealism (anti-transcendentalism) of light vis--vis the transcendentalism (anti-idealism) of spirit.

 

2.   The naturalism (anti-fundamentalism) of fire vis--vis the fundamentalism (anti-naturalism) of soul.

 

3.   The materialism (anti-nonconformism) of ice vis--vis the nonconformism (anti-materialism) of mind.

 

4.   The realism (anti-humanism) of earth vis--vis the humanism (anti-realism) of will.

 

5.   The space of light vis--vis the air of spirit.

 

6.   The time of fire vis--vis the blood of soul.

 

7.   The volume of ice vis--vis the brain of mind.

 

8.   The mass of earth vis--vis the womb of will.

 

9.   Stellar idealism vis--vis divine transcendentalism.

 

10.  Solar naturalism vis--vis diabolic fundamentalism.

 

11.  Lunar materialism vis--vis masculine nonconformism.

 

12.  Planar (planetary) realism vis--vis feminine humanism.

 

 

CYCLE TWO

 

1.   The unemployed are the West's untouchables.

 

2.   Conventional politics wishes to return (or send) the unemployed to work.  Revolutionary religion desires nothing less than their elevation to properly classless self-realization through the spirit.

 

3.   The Modern Age is so debased ... that it makes a virtue out of work and a virtuous man out of the worker!

 

4.   After woman and the family, work is the next worst obstacle to the attainment of divine redemption in and through the spirit.

 

5.   We should look towards a future in which people do not have to work because there is little or no work for them to do, and they are free, in consequence, to dedicate more time to the pursuit of spiritual excellence.

 

6.   The ultimate society would not be one in which men worked for their families but, on the contrary, one in which, saved from families by true religion, they were free to cultivate the spirit.

 

7.   Families are a dying breed which, in 'Kingdom Come', will be given the coup de grace and consigned to the 'rubbish heap' of worldly history.

 

8.   Reproduction in the future will be increasingly artificial and orientated towards the development of a superhuman race such that transcends both man and (especially) woman.  Such a race will be One with God.

 

9.   The ultimate election will determine whether the People go forward, under Messianic auspices, to God (the Holy Spirit of Heaven), or remain 'bogged down' in republican 'sin' and the perpetuation, in consequence, of democracy.

 

10.  An election which legally exploited the democratic process in the name of religious sovereignty would only be possible once the People had, through enlightened persuasion, accepted the desirability of such sovereignty as an end-in-itself.

 

11.  Such an acceptance presupposes the official recognition, through his truth, of the Second Coming, since it is his will to free the People from 'worldly sin' in the interests of 'heavenly grace'.

 

12.  As above, so below ... to the extent that both Heaven and the World (here conceived with a religious overtone) are contexts of subjectivity.  The crucial distinction, however, is that whereas the World's subjectivity is phenomenal, the subjectivity of Heaven is noumenal - all the difference, in short, between woman and God.

 

13.  The World by itself would not lead to Heaven (since no woman has any desire to transform herself into God).  On the contrary, it is only because and to the extent that the World is affiliated, through Christ, with a purgatorial Overworld, so to speak, that there is any possibility of heavenly redemption.

 

14.  The purgatorial Overworld, like the World, is phenomenal, albeit of a phenomenality which is culturally rooted in lunar objectivity and incapable, by itself, of achieving Heaven.

 

15.  Isolated from the World, the culture of purgatorial Overworldliness succumbs to the dominance of lunar materialism and its phenomenal objectivity, with Antichristic implications for all - usually Nonconformists - concerned.

 

16.  Parliamentarianism is a mode of political Antichrist which tends to dominate overly purgatorial adherence to Christ through World-defying nonconformism.

 

17.  Being phenomenally objective, it is easy for parliamentarianism to seek an accommodation with the noumenal objectivity of monarchism in its defiance of the World or, more correctly, republicanism.

 

18.  Parliamentarianism does not automatically lead to monarchism, any more, from a religious standpoint, than nonconformism leads to Freemasonry.  There is, rather, an understanding and partnership between what are fundamentally two different class points of view - the former middle class and the latter upper class.

 

19.  Both the upper and middle classes are fundamentally aligned with the objectivity of the sun and the moon respectively - the former noumenal and the latter phenomenal, as between naturalism and materialism.

 

20.  One could distinguish, more pedantically, between ruling-class naturalism (monarchism) and upper-class fundamentalism (freemasonry) on the one hand, and between governing-class materialism (parliamentarianism) and middle-class nonconformism (puritanism) on the other hand.

 

21.  Whereas with regard to naturalism the ruling class (monarchic royals) would be aligned with the sun, with regard to fundamentalism, by contrast, the upper-class (masonic peers) alignment would be to the blood.

 

22.  Likewise whereas with regard to materialism the governing class (representative parliamentarians) would be aligned with the moon, with regard to nonconformism, by contrast, the middle-class (professional puritans) alignment would be to the brain.

 

23.  However that may be, both the governing/middle class and the ruling/upper class conspire together against the working/ lower class in defence of their objective interests.  Such a conspiracy of the Antichrist with Satan or, alternatively, of Christ with the Father ... usually has the effect of preventing the Antimother/Mother from achieving freedom from objective oppression.

 

24.  Yet such freedom is a precondition not only of the development of phenomenal subjectivity but, more significantly, of noumenal subjectivity through the Second Coming, when the World, and hence the lower class, is ready to democratically exchange its 'worldly sins' for 'heavenly grace' ... in the classless paradise of religious sovereignty, and hence the Social Transcendentalist Centre.

 

25.  For Social Transcendentalism is the ideological framework of the 'Kingdom of Heaven', and the Centre is the context of religious sovereignty that would replace political sovereignty, in the event of a majority vote for it.

 

26.  Social Transcendentalism is the politico-religious manifestation of the Holy Spirit of Heaven wherein, under Messianic auspices, the 'Kingdom of Heaven' literally comes to pass on the basis of mass religious sovereignty.

 

27.  Religious sovereignty would confer upon the People the right to self-realization, as the Holy Spirit of Heaven, within centres built and staffed for the purpose of enabling them to develop their spirituality in an ongoing process destined to culminate in a transcendent Omega Point, set in space at some time in the distant future.

 

28. Such a spiritual development would initially imply the use of certain drugs (carefully monitored and regulated) as a precondition of a much purer and truer spirituality premised on the basis of transcendental meditation.

 

29.  It is my belief that, at this juncture in time, meditation by itself would be inadequate to enable a religiously-sovereign people to defeat and transcend the spiritually-debilitating effects of cinema and television/video-viewing, and consequently that a phase of internal artificial visionary experience would be necessary to pave the way for pure essence in the transcendental long-term.

 

30.  Such a contention accepts that Anglo-American civilization is analogous, in its light-worshipping idolatry, to the pagan civilization of classical antiquity, and that feminism and socialism are symptomatic of a Dark Age out of which Social Transcendentalism must lead the People into a sort of supercatholic civilization the precondition of a superpuritan futurity.

 

 

CYCLE THREE

 

1.   The God of the Old Testament is Jehovah, whereas the God of the New Testament is Jesus Christ.

 

2.   Jesus Christ is the Son of God the Father, but the Father is not Jehovah!

 

3.   Jehovah could no more have a Son, in the sense of Christ, than the Father could have a moon.

 

4.   The Son, in the sense of Christ, is only possible to the Father on the basis of a loving relationship with the Mother; for all three deities are necessarily omega postulates.

 

5.   It would of course be possible for the Antison, or Antichrist, to stem from the Antifather, or Satan, on the basis of a lustful relationship with the Antimother, or Cursed Whore; for all three antideities would be alpha postulates.

 

6.   Yet such an Antifather, corresponding to solar naturalism, would not be Jehovah, since the God of the Old Testament is an antispirit or, more correctly, the Antispirit roughly corresponding, in its stellar idealism, to the Hindu Clear Light of the Void.

 

7.   What particularly distinguishes Jehovah from the Clear Light of the Void ... is the anthropomorphic distance which exists between Hindu idealism and Judaic realism in view of the later development of the latter religion.

 

8.   One might be forgiven for equating the Clear Light of the Void with the central star of the Galaxy; but no such literal derivation could apply to any figurative extrapolation from such a primal source of cosmic energy.

 

9.   Platonic idealism is a Greek version of cosmic idealism ... to the extent that it allows for an anterior realm of 'pure ideas', of which the visible embodiments in the material world are but 'pale copies', like 'Maya' in relation to the Clear Light.

 

10.  If philosophy is rooted in cosmic or scientific idealism, then philosophy is a profoundly anti-religious discipline which must necessarily fight shy of transcendentalism.

 

11.  Such a contention would allow for a distinction, indeed an antithesis, between philosophical idealism and theosophical transcendentalism - the former objective and the latter subjective.

 

12.  Logically, one could also draw a distinction between psychological naturalism and theological fundamentalism - the former objective and the latter subjective.

 

13.  These alpha/omega distinctions simply confirm the dichotomy which exists between science and religion on the basis of an objective/subjective antithesis.

 

14.  Science is about Doing in relation to the Given; religion, by contrast, about Being in relation to the Becoming.

 

15.  Television is a realistic Antihell, video a humanistic Hell; radio is a realistic Antiworld, audio a humanistic World; record players are a realistic Antipurgatory, compact discs a humanistic Purgatory; computers are a realistic Antiheaven, CD-ROMs a humanistic Heaven.

 

16.  Possible correlation between double audio-tape decks and lesbianism on the one hand, and double video-tape decks and homosexuality on the other hand.

 

17.  Schizophrenic oscillation of Christians between the Jehovahesque idealism of the Old Testament and the Fatheresque fundamentalism of the New Testament, the latter alone having any relationship to Christ.

 

18.  Neither Jehovah nor the Father is literally God; for Jehovah corresponds to cosmic idealism and the Father to blood-based fundamentalism - the former a sort of Antigod along the lines of the Clear Light of the Void, the latter a positive, or omega, Devil corresponding to the Holy Soul of Hell.  Only the Holy Spirit of Heaven is truly divine.

 

19.  Even Allah is not truly divine in the sense of being the Holy Spirit of Heaven.  Although originally deriving from Jehovah, Allah developed, within Islam, a fundamentalist status analogous to the Father.  In fact, one could paradoxically argue that Allah is the Father minus the Trinity, which is to say, an unequivocal manifestation of fundamentalist strength.  For strength is the quality of 'the Almighty', a quality antithetical to the weakness of Satan.

 

20.  The quality of Jehovah or indeed of any creator-deity (necessarily cosmic) is illusion, the negative antithesis of truth, and thus something having reference to the Clear Light of the Void, as opposed to the Holy Spirit of Heaven.

 

21.  Illusion is the alpha antithesis of truth no less than weakness the alpha antithesis of strength.  Allah is 'great' not because He is illusory, but precisely by dint of His correlation with strength.

 

22.  Strength is rooted neither in the illusion of light nor in the truth of air, but in the blood, against which the weakness of fire is a naturalistic threat.

 

 

CYCLE FOUR

 

1.   Because strength is rooted in the blood, it could be said that Allah corresponds to the Western or, at any rate, Christian concept of the vampire, since, unlike the Father, Allah is a hard-line fundamentalist deity whose image of strength has its fountainhead in the soul.

 

2.   Thus whereas the fundamentalism of the Father is tempered by His relationship to both the Son and the Holy Spirit, the fundamentalism of Allah is absolutist in its correlation with the blood.

 

3.   The Father might be accused of 'hogging Heaven' to Himself by sucking air out of (presumably) the Mother's lungs in due process of loving her, but He could not be accused of sucking blood from her veins in the manner of one who has no relationship, not even tangentially, with the Holy Ghost.

 

4.   Count Dracula may well be, in his peer-like fundamentalism, the Christian concept of Allah, for whom the pursuit of strength through blood is a matter of (diabolical) life and death which amounts to nothing short of a 'Holy War'.

 

5.   Were Jehovah, Allah, the Father, etc., simply different terms for the same God ... there would be no friction, neither now nor historically, between the different so-called world religions.  It is, however, precisely because such names relate to different concepts of God ... that frictions arise.

 

6.   Thus although all traditional religions relate, through various names, to the concept of God, they vary in their interpretation of that concept.

 

7.   The reasons for this are many and complex, but climatic and environmental factors are inevitably responsible for such a variety of interpretations to the notion of God.

 

8.   Unless we can establish a 'level playing field' of climatic and environmental conditions for the whole world, it is difficult to foresee a situation arising whereby universal unanimity as to what constitutes God could be anticipated.

 

9.   Such a 'level playing field' ... of an equal and morally-advantageous climate ... may well, besides the more obvious factor of standardized indoor conditions, require the siting of large 'blocking' or 'filtering' devices in space to reduce the sun's influence, especially in relation to overly hot climates or countries.

 

10.  Viewed from the standpoint of the sort of grey, temperate climate which is conducive to the development, up to a point, of genuine spirituality, it becomes sadly apparent that most of the world (in the global sense) is at a distinct spiritual disadvantage to countries like Ireland with regard to climate, since a majority of countries tend to have hot dry weather which has the effect of impeding true spirituality.

 

11.  In fact the hotter the country the harder it will be to go against the sun's pagan influence and adopt anything like a transcendental attitude to life.

 

12.  Even Britain is at a spiritual disadvantage to Ireland with regard to the greater amount, comparatively speaking, of sunshine it experiences vis--vis its island neighbour - a factor which is doubtless at the roots of the age-old friction and distrust between the two islands.

 

13.  Irish immigrants to Britain differ from most of their coloured counterparts by coming from a climate which, in its preponderating greyness and dampness, was largely responsible for creating that transvaluated culture which reflects a Christian 'rebirth'.

 

14.  By contrast to Irish immigrants in Britain, most of the coloured immigrants come from countries that are hotter and sunnier than Britain in the summer and even throughout the year, thereby sharing with the British a pagan bias which is simply, if anything, more intensive than that of the British themselves.

 

15.  Thus, unlike the Irish, they do not generally find themselves at cross-purposes with the British, but blend-in with them on rather more intensively heathen terms.

 

16.  The importance of climate and environment in conditioning, over the centuries, ethnic identities ... cannot and should not be underestimated!

 

 

CYCLE FIVE

 

1.   A so-called parliamentary democracy (which is not even a genuine, or republican, democracy but a 'bovaryization' of democracy relevant to an economic hegemony) is an anti-nonconformist democracy in which, due to materialistic factors, the tongue governs the brain.

 

2.   A republican democracy (which is a genuine democracy relevant to a political hegemony) is an anti-humanist democracy in which, due to realistic factors, the flesh represents the womb.

 

3.   A so-called People's democracy (which is not a genuine democracy but a 'bovaryization' of democracy relevant to a scientific hegemony) is an anti-fundamentalist democracy in which, due to naturalistic factors, the ears rule the heart.

 

4.   A so-called clerical democracy (which is not a genuine democracy but a 'bovaryization' of democracy relevant to a religious hegemony) is an anti-transcendentalist democracy in which, due to idealistic factors, the eyes lead the lungs.

 

5.   Democracy, whether genuine or pseudo, phenomenal or noumenal, relativistic or absolutist, pluralist or totalitarian, etc., etc., is a creature of the alpha which retains a particle basis, in keeping with its collectivistic nature.

 

6.   No democracy, whether rooted in religion, science, economics, or politics, encourages a moral outlook on life.  On the contrary, democracy militates against morality by encouraging a collectivistic mentality relevant to its particle basis.

 

7.   Hence a vote for democracy is effectively a vote against the wavicle responsibility of a moral resolve, since it elects a particle candidate and thereby restricts one to immoral criteria.

 

8.   Democracy is, literally, bad for the electorate's morals, since it confirms a particle dominance, which is an implicit refutation of wavicle alternatives.

 

9.   A so-called clerical democracy, rooted in the photon particles of a religious leadership, confirms the domination of the Antispirit.

 

10.  A so-called People's democracy, rooted in the proton particles of a scientific rulership, confirms the domination of the Antifather.

 

11.  A so-called parliamentary democracy, rooted in the neutron particles of an economic governance, confirms the domination of the Antichrist.

 

12.  A republican democracy, rooted in the electron particles of a political representation, confirms the domination of the Antimother.

 

13.  In all four cases, the domination of the particle is confirmed, with negative consequences for the electorate, who then have to live with the elected antiwavicles in a predominantly immoral society.

 

14.  The only way out of this unfortunate situation is through a vote, via Social Transcendentalism, for religious sovereignty, once the opportunity of such a paradoxical election eventually comes to pass.

 

15.  Such a vote presupposes a genuine democracy in which the electorate are free to choose between a number of alternative parties within a broadly republican framework.  It cannot happen within either a parliamentary democracy/constitutional monarchy or a one-party state.

 

16.  The consequence of a majority vote for religious sovereignty, through Social Transcendentalism, would be deliverance from democracy and salvation in God ... the Holy Spirit of Heaven.

 

 

CYCLE SIX

 

1.   European civilized decadence begins and ends with photographic books; American barbarism begins and ends with film.

 

2.   Asian cultural decadence begins and ends with mystical yoga; African naturism begins and ends with sex.

 

3.   One should distinguish between the idealistic meditation of light-based mysticism and the transcendental meditation of air-centred gnosticism.

 

4.   Mysticism accepts the Universe as the source of Revelation; gnosticism rejects the Universe (as evil) in favour of Divine Revelation.

 

5.   Divinity is never found without, e.g. in the Cosmos, but always within, e.g. in the self that is at one with the spirit which fuels it.

 

6.   That which is without, e.g. the Cosmos, is mysterious to the self and the subject, in consequence, of mystical hypotheses.

 

7.   Unlike the Mystic, the Gnostic does not pay too much attention to the Cosmos, since he has no desire to reach an accommodation with it, but desires only to identify, as far as possible, with his self.

 

8.   In a sense, the Cosmos holds no mystery for the Gnostic, since he is one who has seen through it (to its absolute evil) and rejected it in favour of absolute good.

 

9.   The Mystic succumbs, through moral blindness, to the idealistic meditation of the light.  The Gnostic adheres, through moral insight, to the transcendental meditation of the air.

 

10.  The Mystic is a scientific Idealist, the Gnostic ... a religious Transcendentalist.

 

11.  The Old Testament, rooted in the Cosmos, is mystical; the New Testament, centred in Christ, is gnostical.

 

12.  The Gnostic is one who, having been spiritually reborn through Christ, has elected to turn his back on mysticism.  Hence his adherence to true religion as opposed to the pseudo-religion of the cosmic-oriented Mystic.

 

13.  The 'Kingdom Within' can only be developed at the expense of the 'Kingdom Without'; for where the Holy Spirit of Heaven prevails, there can be no place for the Clear Light of the Void.

 

14.  The Mystic, being a devotee of the Clear Light of the Void, can have little notion of what it means to be One with the Holy Spirit of Heaven.  His idealism debars him from that transcendentalism which is the Gnostic's true home.

 

15.  The Mystic is the 'religious' (philosophical) form of the scientist, whereas the Gnostic is the 'scientific' (theosophical) form of the priest.

 

 

CYCLE SEVEN

 

1.   The eyes (particularly the so-called 'Third Eye') of mystical philosophy vis--vis the lungs of gnostical theosophy.

 

2.   The ears (necessarily large) of scientific psychology vis--vis the heart of religious theology.

 

3.   The psychiatrist, or practising psychologist, listens intently to his client and endeavours to interpret his dreams, mental phobias, neuroses, etc., in the light of psychoanalysis.

 

4.   Psychiatry is rooted in the backbrain, and extends towards the subconscious in due process of psychoanalysis.

 

5.   Such an extension parallels, on the cultural plane, the threat to vampirism posed by sunlight.

 

6.   The subconscious is home to religious archetypes of the sort favoured by theologians and all who are centred, if not rooted, in the Father, viz. the heart and its blood.

 

7.   The correlation between the subconscious and the heart parallels, on the theological plane, that between the backbrain and the ears with regard to the plane of psychology.

 

8.   One might argue, in crude terms, that the investigation and analysis of the subconscious by psychiatrists is akin to an attack by Satan upon the Father, and that the motive for such an attack is to defeat the subconscious and render it accountable to the backbrain.

 

9.   Once tamed by psychiatry, the subconscious becomes the plaything of science; for the client has 'sold his soul' to the psychologist, and therefore ceased to be theologically independent.

 

10.  It could be argued that most if not all psychiatric clients who pay to be psychoanalysed have a subconscious desire to be delivered from theology, and thus from their religious archetypes.

 

11.  Even dream interpretation is a mode of theological deliverance which, seemingly, renders the dream contents accountable, via aural assimilation, to backbrain analysis.

 

12.  Whether the 'soul' is Pagan or Christian, dream-based or theological, the result is its loss to psychology, and the growth and entrenchment of scientific values at religion's expense.

 

13.  Such a loss of religion to science is the worst possible form of damnation, and contrasts with the salvation that would be offered by the Second Coming to those who elected to be saved from the soul to the spirit, thereby passing from the Father to the Holy Spirit of Heaven, as the subconscious was first neutralized and then transcended by the superconscious.

 

14.  To neutralize the dream subconscious (unconscious) through recourse, in the superconscious, to hallucinogenic visionary experience such as vouchsafed by LSD, and to transcend the theological subconscious, or subconscious-proper, through transcendental meditation - such would be the stratagems by which the Second Coming sought to save the Faithful from both pagan and Christian modes of subconscious domination.

 

15.  The correlation between the superconscious and the lungs parallels, on the theosophical plane, that between the forebrain and the eyes (including, more particularly, the so-called 'Third Eye') with regard to the plane of philosophy.

 

16.  Just as the ears are rooted in the backbrain, so the subconscious is rooted in the heart, which directs its psychic activity.

 

17.  And just as the eyes - though the 'Third Eye' in particular - are centred in the forebrain, so the superconscious is centred in the lungs, which are its true home.

 

18.  This means that whereas the ears stem from the backbrain, the subconscious stems from the heart, which, as everyone knows, is the 'seat of the soul'.

 

19.  Yet, with regard to the centred entities, it means that whereas the forebrain stems from the eyes, the lungs stem, by contrast, from the superconscious, or air.

 

20.  That which is idealist and/or transcendentalist, like light and spirit respectively, is centred, whereas that which is naturalist and/or fundamentalist, like fire and soul respectively, is rooted.

 

21.  I would contend that the development of the forebrain owed much if not everything to the eyes, as an objective vehicle for pulling it out of the backbrain.

 

22.  Likewise I would argue that the development of the lungs owed much if not everything to the air, as a subjective vehicle for filling-out and ultimately transmuting the gills.

 

23.  The light is never so centred in the forebrain than when the mystical 'Third Eye' of philosophical 'enlightenment' eclipses the optical eyes and brings its devotee to 'oneness' with, effectively, the central star of the Galaxy.

 

24.  The backbrain may have created ears to enable it to liaise with the external environment, but it seems to me that the eyes were largely responsible for creating the forebrain.

 

25.  That which is materialist and/or nonconformist, like ice and mind respectively, is rooted, whereas that which is realist and/or humanist, like earth and will respectively, is centred.

 

26.  This is in confirmation of the fact that whereas the rooted spectra, viz. naturalist/fundamentalist and materialist/ nonconformist, are predominantly objective, the centred spectra, viz. idealist/transcendentalist and realist/humanist, are preponderantly subjective.

 

27.  The rootedness of the materialist/nonconformist spectrum differs from that of the naturalist/fundamentalist one, as phenomenal relativity from noumenal absolutism.

 

28. Likewise, the centredness of the realist/humanist spectrum differs from that of the idealist/transcendentalist one, as phenomenal relativity from noumenal absolutism.

 

 

CYCLE EIGHT

 

1.   Even though the sphericity of the earth can be inferred from the sphericity of both the sun and the moon, the fact remains that the earth is both round and flat - absolutely round and relatively flat.

 

2.   From an overview, the earth is of course round; but from the viewpoint of those living on it, there is a relative flatness about the distance from point A to B, as from one part of town to another.  Anyone who simply claims that the earth is round, because spherical overall, misses this point completely!

 

3.   Interracial sexual relationships are more typical of the alpha than the omega of society, granted that they reflect a certain looseness wherein the heterogeneous preponderates over the homogeneous.  A multiracial society is rather more likely to be under the star than under the cross.

 

4.   Even multiracial societies can become effectively monoracial in the course of time, once interbreeding has gone so far that a coloured mean is the eventual result.

 

5.   The more omega orientated the society the more strict will it be in regard to so-called racial purity, since the attraction of like to like, say white to white or black to black, is reflective of the homogeneous essence of a moral society.

 

6.   In a fundamentally immoral society, on the other hand, anything goes, and therefore even the most disparate interracial relationships are both possible and indeed desirable, whether as a reflection of the existing barbarism or as a valiant attempt to diminish it through miscegenation.

 

7.   Ultimately a coloured mean is preferable to a black/white or, for that matter, a yellow/red antithesis, given the homogeneous essence of such a mean.

 

8.   Yet such a contention is only relative to societies in which there exist racial distinctions of the above-mentioned order, not to societies which are predominantly white or black, as the case may be.

 

9.   It is incontrovertible that, fundamentally, skin pigmentation is relative to environmental and climatic factors whose influence, over the millennia, has conduced towards the development of one colour or another.

 

10.  There is nothing arbitrary about skin pigmentation, or any need to suppose that it signifies anything much beyond the influence of climate on a given people.

 

11.  It is not by mere coincidence that darker peoples tend to originate in hot lands, where the sun's influence is so much stronger in terms of its effects upon pigmentation.

 

12.  It may even be that skin pigmentation partly evolved as a form of camouflage, to enable peoples to blend-in with their natural environment, and so avoid detection by predators.

 

13.  Personally I hold that it is more fortunate to be white than black or coloured, given the historical association of fair-skinned peoples with wet and windy climates, the sort of climates in which it was possible to develop Christianity at the expense of Paganism.

 

14.  There is no real justification, however, in discriminating against those who would appear, at face-value, to be at an environmental or moral disadvantage to oneself; rather, one should strive, having understood their ancestral conditioning, to help and encourage them towards a better, e.g. less pagan and more Christian, future.

 

15.  Hot lands exist whether or not we approve of the fact; the sun's influence is greater in some parts of the world than in others, and therefore there are bound to be cultural and other inequalities which militate against the development of a uniform higher culture.  This is regrettable in the short term, but there is no reason to suppose that, with the introduction of revolutionary changes in environment if not, ultimately, climate, we cannot do something to bring the world to a more uniform culture eventually.

 

16.  Black and coloured women are, I have long believed, at a distinct advantage to white women where sexual seduction is concerned, given their more sensuous natures (the product, in large part, of a long racial historicity of association with hot or sultry climates).

 

17.  Given the enhanced sensuality of black and coloured women over their white counterparts, it is virtually inevitable that, within a generation or two, most Britons, for example, will be coloured, the white males having fallen for black and/or coloured women, and their black counterparts having opted, through enhanced sexuality coupled to prestige factors, for white females.

 

18.  One might speak of the dialectics of racial interbreeding leading from a black thesis through a white antithesis to a coloured synthesis, the homogeneous mean of a future civilization.

 

 

CYCLE NINE

 

1.   For every good thinker, a bad one.  For every Gnostic, a Mystic - Aristotle vis--vis Plato, Hegel vis--vis Marx, Nietzsche vis--vis Schopenhauer - as transcendentalism and idealism stake their respective claims on the intellect, and the battle between spirit and light continues apace.

 

2.   The folly of philosophy vis--vis the wisdom of theosophy, which is to say, the mysticism of the alpha vis--vis the gnosticism of the omega.

 

3.   English civilization was eclipsed by British barbarism back in the seventeenth century, and the result was the Empire upon which the sun never set - the glorious imperialistic triumph of Great Britain!

 

4.   Even now, when the glorious British Empire has all but disappeared into the 'Black Hole' of the Commonwealth, the British are still fundamentally a barbarous people who fight shy of culture.

 

5.   Such will doubtless continue to be the case until, through Divine Intervention, free Englishmen, Scotsmen, and Welshmen step forth from the slavery of monarchic barbarism and declare their independence in unequivocally republican terms.

 

6.   Only when they are no longer subjects of a reigning monarch ... will Englishmen, Scotsmen, and Welshmen cease to be first and foremost British barbarians, but become, instead, free citizens of their respective countries.

 

7.   England, Scotland, and Wales will then be able to join the community of free nations that, like Ireland, are entitled to salvation from the World on the basis of religious sovereignty.

 

8.   But before this can happen, the British dragon must be democratically slain by a resurgent St George, if freedom from barbarism is to become a lasting reality!

 

9.   Hopefully, Ireland will lead the way in democratically progressing beyond republicanism towards the transcendental binding of the spirit, in religious sovereignty, to the Social Transcendentalist Centre, which is the 'Kingdom of Heaven'.

 

10.  Freedom from slavery is one thing; freedom from sin quite another!  Such a freedom can only be guaranteed on the basis of identity, through the Second Coming, with the Holy Spirit of Heaven.

 

11.  There are besides 'freedoms from', what might be called 'freedoms of', such as the freedom of the Rich and Powerful to exploit the Poor and Weak in their own immoral interests, or the freedom of Nonconformists to trample the Established Church underfoot.

 

12.  Such 'freedoms of' are really manifestations of enslavement to materialist and/or nonconformist and naturalist and/or fundamentalist powers by those who, for whatever reasons, identify with them, to the People's detriment.

 

13.  Hence the exploiters and tramplers are themselves enslaved, although, unlike those whom they exploit or trample upon, they take their enslavement for granted and paradoxically regard it as freedom, much as cosmic-oriented Mystics will regard themselves as religious, or consider as 'religion' that which, in reality, is really science.

 

14.  One might say that the not-self has eclipsed the self (in both its phenomenal and noumenal manifestations) of the exploiters and bigots to such an extent ... that they identify with the not-self (whether phenomenal or noumenal) at the self's expense, thereby acquiring an illusion of freedom.

 

15.  Such 'freedom', however, is a far-cry from the genuine freedom of those who, while rejecting exploitation and bigotry, are free from enslavement to the exploiters and bigots, but not yet free for the binding to God (the Holy Spirit of Heaven) in the ultimate self.

 

16.  Genuine freedom paves the way for the true binding in God, which is voluntarily entered into, whereas pseudo-freedom (the 'freedom of') is bound to the false binding of enslavement to the Cosmos, which is deterministic.

 

 

CYCLE TEN

 

1.   There is no one type of good and evil, whether relatively or absolutely; rather, there is good and evil in religion (not to mention politics) and science (not to mention economics).

 

2.   The Trinity is no more good ... than, say, the Blessed Virgin evil; the Trinity is both good and evil, with evil predominating over good.

 

3.   One should contrast, within the Trinity, the absolute evil of the Father with the absolute good of the Holy Spirit, on the basis of an antithesis between the noumenal objectivity of the heart and the noumenal subjectivity of the lungs, the former corresponding to the Father and the latter to the Holy Spirit.

 

4.   One should also contrast the relative evil of the Son with the relative good of the Mother, on the basis of an antithesis between the phenomenal objectivity of the brain and the phenomenal subjectivity of the womb, the former corresponding to the Son and the latter to the Mother.

 

5.   Hence the Christian religion provides us with a contrast between absolute good and evil with regard to the Holy Spirit and the Father, but relative good and evil with regard to the Mother and the Son.

 

6.   The absolute evil (noumenal objectivity with regard to soul) of the Father imposes upon the relative good (phenomenal subjectivity with regard to will) of the Mother, while the relative evil (phenomenal objectivity with regard to mind) of the Son aspires towards the absolute good (noumenal subjectivity with regard to spirit) of the Holy Ghost.

 

7.   Now let us examine good and evil with regard to science, and therefore distinguish the absolute good (noumenal subjectivity with regard to light) of the Antispirit from the absolute evil (noumenal objectivity with regard to fire) of the Antifather, while reserving for the distinction between relative good and evil the relative good (phenomenal subjectivity with regard to earth) of the Antimother and the relative evil (phenomenal objectivity with regard to ice) of the Antichrist.

 

8.   One could speak, echoing religion, of the absolute good of the eyes in noumenal contrast to the absolute evil of the ears, so far as sensual parallels to light and heat were concerned, but of the relative good of the flesh in phenomenal contrast to the relative evil of the tongue, so far as sensual parallels to earth and ice were concerned.

 

9.   The distinction between scientific good and evil (whether noumenal or phenomenal) and religious good and evil (likewise whether noumenal or phenomenal) is one of negativity and positivity on the basis of a particle/wavicle, external/internal, centrifugal/centripetal dichotomy.

 

10.  Were one to make a trinitarian-type distinction - which I would not normally wish to do - between religion as 'good' and science as 'evil', one could speak of Gods the Father (soul), the Son (mind), and the Holy Ghost (spirit) vis--vis (presumably) Devils the Antifather (fire), the Antison (ice), and the Antispirit (light).  Yet, in reality, one would be deceiving oneself as to the applicability of such a religious term as Devil(s) to the scientific alpha, as well as overlooking the amorality implicit in a unitary concept of the Trinity, which conveniently subsumes the absolute evil (noumenal objectivity with regard to soul) of the Father under the rubric of God, thereby completely subverting the divine!

 

11.  No, let us not kid ourselves that the 'Three in One' squares with true divinity, and is therefore worthy of being contrasted, as God, with an Unholy Trinity of Devils or, rather, an anti-'Three in One' - say, ice and fire in light, or tongue and ears in eyes!  An antithetical contrast can of course be made, not, however, as God vis--vis the Devil, but as religion vis--vis science, or omega vis--vis alpha, with three (four, if we include the mundane) different spectra to bear in mind.

 

12.  The trinitarian concept of 'Three in One', viz. the Son and the Holy Ghost in the Father, is a gross insult to true divinity, since it subsumes both spirit and mind into soul, or lungs and brain into heart, or even air and thoughts into the blood!  Thus must truth and knowledge bow to strength!

 

13.  Clearly, such a capitulation to absolute religious evil is precisely what prevents true divinity, in absolute religious good, from coming to pass.  For as long as the Holy Ghost is subsumed, along with Christ, into the Father, the true devil of religious evil will continue to rule the roost, to the detriment of religious good.  Verily, not until the Holy Ghost is set free from the Father through the Second Coming ... will the absolute religious good of the Holy Spirit of Heaven come to pass, and, with it, the salvation of mankind from evil.

 

 

CYCLE ELEVEN

 

1.   If religion contains both good and evil in relation to itself, as I happen to believe, then it also contains both salvation and damnation in relation to itself - whether absolutely (with regard to the noumenal) or relatively (with regard to the phenomenal).

 

2.   Salvation for religious people is therefore from the damnation of the Father (absolutely) and Christ (relatively) to either the Mother (relatively) or the Holy Ghost (absolutely).  Roman Catholicism offers the former, Social Transcendentalism will, I believe, offer the latter.

 

3.   Whereas Roman Catholics are relatively saved (from the Son to the Mother), Social Transcendentalists will be absolutely saved (from the Father to the Holy Ghost).

 

4.   Nonconformists are relatively damned to the Son of an overly purgatorial Overworld, whereas Freemasons are absolutely damned to the Father of an overly fundamental Netherworld, so to speak.

 

5.   The Orange Lodges in Northern Ireland are a manifestation of Masonic damnation (absolute) which tends back, in due process of noumenally objective dominion, towards the monarchic alpha ('King Billy'), and thus towards the Antifather of an overly scientific naturalism (of which the Lambeg Drum is a 'cultural' paradigm).

 

6.   The nonconformist damnation (relative) tends back, in due process of phenomenally objective dominion, towards the parliamentary alpha (Cromwell), and thus to Antichristic materialism (of which capitalism is the economic manifestation).

 

7.   Although religion specifically contains its own damnation and salvation (as we have seen), it is of course possible to differentiate, more generally, between the 'salvation' of religion and the 'damnation' of science, to the extent that anyone rooted in science is automatically 'beneath the pale' of religious salvation, and therefore fated to remain cut-off from the possibility of divine deliverance due to the objectivity of his scientific isolation.

 

8.   The Second Coming can only save those who, being religious, are in a position to be saved (from the Father) through the Holy Spirit of Heaven, never those who are not even relatively religious but relatively and/or absolutely scientific.

 

9.   A religious people will cling to the phenomenal subjectivity of the Mother pending the possibility of noumenal subjectivity through the Second Coming.  A non-religious, or scientific, people will reject such a subjectivity in the interests of their objective bent, affirming an overly purgatorial and/or hellish religiosity in response to their scientific promptings.

 

10.  The Christ of Catholicism always remains closer to the Mother, e.g. to the context of phenomenal subjectivity; for only in the subjective is religion genuine, whether relatively (as here) or absolutely ... in the Holy Spirit of Heaven to come.

 

11.  The Catholic Christ is effectively a Son of the Mother, whereas the Protestant Christ is more literally a Son of the Father, living, through His Father, the objectivity of purgatorial isolation from the World.

 

12.  Within the context of phenomenal religion it follows that a relatively good religious people will affirm the Mother above all else, whilst a relatively evil religious people (who are not genuinely religious anyway) will affirm the Son above all else.

 

13.  Likewise, within the context of noumenal religion it follows that an absolutely good religious people (a truly religious people) will affirm the Holy Spirit of Heaven above all else or, rather, instead of everything else, whilst an absolutely evil religious people (who are not genuinely religious in any case) will affirm the Father above all else and even, in really extreme cases, instead of everything else.

 

14.  Good religious peoples are saved (to subjectivity), whether relatively or absolutely, whereas bad religious peoples are damned (to objectivity), whether relatively or absolutely, according to the predominance of either phenomenal or noumenal factors.

 

 

CYCLE TWELVE

 

1.   To examine good and evil in relation to politics is to distinguish the absolute good (noumenal subjectivity with regard to outer spirit) of the outer Holy Ghost from the absolute evil (noumenal objectivity with regard to outer soul) of the outer Father, while distinguishing the relative good (phenomenal subjectivity with regard to outer will) of the outer Mother from the relative evil (phenomenal objectivity with regard to outer mind) of the outer Son.

 

2.   Hence one is distinguishing, in the noumenal contexts, totalitarianism from authoritarianism, and, in the phenomenal contexts, republicanism from parliamentarianism.

 

3.   Likewise, to examine good and evil in relation to economics is to distinguish the absolute good (noumenal subjectivity with regard to inner light) of the inner Antispirit from the absolute evil (noumenal objectivity with regard to inner fire) of the inner Antifather, while distinguishing the relative good (phenomenal subjectivity with regard to inner earth) of the inner Antimother from the relative evil (phenomenal objectivity with regard to inner ice) of the inner Antison.

 

4.   Hence one is distinguishing, in the noumenal contexts, corporatism (Centre trusteeship) from communism (state socialism), and, in the phenomenal contexts, socialism from capitalism.

 

5.   The Space of religion vis--vis the Time of science with regard to the noumenal planes, but the Mass of politics vis--vis the Volume of economics with regard to the phenomenal planes.  Always allowing, however, for distinctions, within any given quadruplicity, between the genuine, or per se, and 'bovaryized', or pseudo, modes of the contexts in question.

 

6.   Religion is most true to itself in absolute good, whereas science is most 'true' to itself in absolute evil.  Politics is most true to itself in relative good, whereas economics is most 'true' to itself in relative evil.  This is because, while religion and science are essentially noumenal contexts, politics and economics are basically phenomenal.

 

7.   When religion is paramount ... in maximum Space (transcendentalism), science, politics, and economics are in their 'bovaryized' modes of quasi-Space.

 

8.   When science is paramount ... in maximum Time (naturalism), religion, politics, and economics are in their 'bovaryized' modes of quasi-Time.

 

9.   When politics is paramount ... in maximum Mass (republicanism), economics, religion, and science are in their 'bovaryized' modes of quasi-Mass.

 

10.  When economics is paramount ... in maximum Volume (capitalism), politics, religion, and science are in their 'bovaryized' modes of quasi-Volume.

 

11.  When religion is paramount, as in maximum Space, we have the 'Kingdom of God', which is absolutely good (heavenly).

 

12.  When science is paramount, as in maximum Time, we have the 'Kingdom of the Devil', which is absolutely evil (hellish).

 

13.  When politics is paramount, as in maximum Mass, we have the 'Kingdom of Woman', which is relatively good (mundane).

 

14.  When economics is paramount, as in maximum Volume, we have the 'Kingdom of Man', which is relatively evil (purgatorial).

 

15.  The Second Coming is about the establishment of a society in which religion is paramount ... in maximum Space (transcendentalism), thereby necessitating 'bovaryized' modes of science, politics, and economics which will effectively harmonize with it in the service and development of the 'Kingdom of Heaven'.

 

16.  Such a religious transcendentalism requires nothing less than idealistic science, totalitarian politics, and corporate economics, all of which will be dovetailed into its overall ideological structure, just as religious humanism, realist science, and socialist economics are dovetailed into the overall ideological structure of political republicanism; or religious nonconformism, materialist science, and parliamentary politics dovetailed into the overall ideological structure of economic capitalism; or religious fundamentalism, authoritarian politics, and communist economics dovetailed into the overall ideological structure of scientific naturalism.

 

 

CYCLE THIRTEEN

 

1.   What one perceives through one's senses is not the concept of an object but the object itself; the concept follows from the application of mind.

 

2.   I do not see a computer in front of me, but an object which my mind recognizes as a computer.  Likewise, I do not hear a car in the street but a sound which my mind interprets as a car.

 

3.   Mind is both subjective and objective, and therefore while my computer exists in my mind to the extent that the latter has recognized the object corresponding to it, the computer also exists where it is in my room by dint of the mind's ability to project itself into space and, as it were, conceptualize externally.  Were the computer only in my head, it would not also exist in my room, but would be an imaginative projection or fantasy on my part.  Thus as far as my mind is concerned, the computer is both internal (as conceptualized image) and external (as conceptualized object).  It is only an object (and not a computer) to my eyes, which do not have the ability to conceptualize.  Of course, this applies to the senses in general, which are scientific instruments dependent upon the ability of mind to interpret a wide variety of phenomena - at any rate, such would be the case from a scientific viewpoint.  For the converse situation of that in which the senses serve the mind would be rather more economic in character, while mind independent of the senses smacks of a religious standpoint.

 

4.   We are habituated to conceiving of the mind as being in the brain and encompassing, besides consciousness, both subconscious and superconscious, not to mention unconscious, dimensions.  In fact, it is self-evident that mind is both more and less than simple consciousness.  But while we should allow for dimensions within the brain which correspond to the above-mentioned psychic distinctions, it should be understood that while mind per se, or consciousness, is indeed situated within the brain as a sort of psychic attribute of brain activity, both the subconscious per se and the superconscious per se, not to forget the unconscious per se, correspond to attributes which have nothing whatsoever to do with the brain but, on the contrary, everything to do with other organs - namely the subconscious per se with the heart, the superconscious per se with the lungs, and the unconscious per se with the womb (and, by implication, the sex organs generally).  Hence the subconscious per se, corresponding to the 'psychic' attribute of the heart, namely the soul, should be carefully distinguished from the cerebral subconscious, which is, rather, a subdivision of the mind (consciousness).  Likewise the superconscious per se, corresponding to the 'psychic' attribute of the lungs, namely the spirit, should be carefully distinguished from the cerebral superconscious, which is simply a subdivision of the mind.  Similarly, the unconscious per se, corresponding to the 'psychic' attribute of the womb, namely the will, should be carefully distinguished from the cerebral unconscious, which, again, is merely a subdivision of the mind.

 

5.   Hence while consciousness per se is indeed of the mind or, rather, of the mind in relation to the brain (with particular reference, I contend, to the right midbrain, the dominant part of the brain), the subconscious per se is of the heart, the superconscious per se of the lungs, and the unconscious per se of the womb.  Doubtless a further correlation exists between the subconscious per se and the cerebral subconscious (situated in the backbrain), the superconscious per se and the cerebral superconscious (situated in the forebrain), and the unconscious per se and the cerebral unconscious (situated in the left midbrain).

 

 

CYCLE FOURTEEN

 

1.   It is necessary to have a self, and therefore to be developing the mind in a superconscious direction, before one can lose that self in the universal self which is the superconscious per se.  It is necessary to pass through Purgatory, as it were, before one can get to Heaven.

 

2.   For those who are too cerebral to find the superconscious per se particularly attractive, the cerebral superconscious, with its artificial visionary experience, is the next best thing, providing it is regarded as a means to a higher end rather than as an end-in-itself.

 

3.   Even the cerebral quasi-superconscious ... of mind emptied of thought ... can be of avail in the development of spirituality by reducing the degree of (intellectual) mind, and thus bringing one closer to the possibility of the superconscious per se.

 

4.   Unfortunately, thoughtful mind is not the self but the intellectual not-self which, on the border with fantasies, can tip over into the soulful not-self of the cerebral subconscious, as one slips, via sleep, into dreams, thereby passing from the phenomenal to the noumenal realm of psychic activity.

 

5.   An LSD trip, or experience of artificial visionary enlightenment, is really to the self what dreams are to the not-self, which is to say, an experience on the border with a different order of consciousness altogether.

 

6.   Just as the cerebral superconscious (of LSD trips) can lead to the superconscious per se, situated in the lungs, so, by a contrary tendency, the cerebral subconscious (of dreams) can lead to the subconscious per se, situated in the heart, and even, by a curious paradox, to the unconscious per se, as in the event of a so-called 'wet dream', wherein the body is erotically involved.

 

7.   Whereas the cerebral subconscious revels in dreams, the cerebral unconscious is responsible for all those subliminal processes which take place in the body independently of conscious volition.  It is also the 'storehouse' of concepts and images which both the cerebral conscious and subconscious minds make use of as and when directed, pretty much as exploiters, whether economic or scientific, make use of people to further their own ends.

 

8.   The cerebral unconscious is a 'storehouse' which, like the unconscious per se, manifests the will in its various subliminal permutations, a will which, as in society, can be exploited by both the intellect and the soul to conscious or subconscious ends.

 

9.   Like the unconscious, both cerebral and physical, people are regularly exploited, in open societies, by elements corresponding to both the conscious/right midbrain and the subconscious/backbrain, whom we identify as bourgeoisie and aristocracy.

 

10.  Such exploiters tend to co-operate with one another to their mutual benefit, the economic exploiters liaising with their scientific counterparts on a sort of lunar-to-solar basis.

 

11.  Broadly, free enterprise, which is nothing more nor less than the freedom of individuals driven by their not-self to exploit the masses, works best when economics combines with science to technologically achieve the maximum approximation to and emulation of solar fission, so that the reactive and explosive result, be it in film or music or sport or pornography or computer games, induces a correlative quasi-heliotropic 'sucking-up' from the heathen masses below which, if sufficiently intense (and therefore populist), can only maximize the financial dividends, and thus enable the exploiters to reap their capitalist harvest of maximum profit.  Such, basically, is the rationale of free enterprise, and it is the most cynically immoral system that has ever been devised for debasing society and enslaving the mass man to diabolical criteria.

 

12.  It is not the People who create a market demand for such evil products, but their diabolical exploiters who, through cunning and ruthless advertising, foist these products upon them ... to the detriment of the People's moral wellbeing.  Thus enslaved to market forces beyond their control, the People writhe tortuously in the grip of immoral devils who know how to make them dance to their diabolical tune, while cunningly pretending that it is the People themselves who lead the dance and whose will they humbly respect.  In reality, these unscrupulous exploiters have no more respect for the People's will than the cerebral subconscious has for the will of the unconscious when it wrenches concepts and images from it in pursuit of its own phantasmagoric ends.

 

13.  Free enterprise is not only the enemy of the People; it is the enemy, more particularly, of God.  For by constraining them to the Devil, it prevents the People from aspiring towards God.  They remain the realistic playthings of materialistic and naturalistic powers that, like the moon and the sun in relation to the earth, keep them in subjection to their immoral ends.  Only when the People are saved from exploitation will the World be ready for God, but not before!  Only Socialism can liberate them from capitalist exploitation.  Only Socialism can prepare them for Social Transcendentalism!

 

 

CYCLE FIFTEEN

 

1.   Pornography is a scientific perversion of sex which enslaves women to the heathen light ... of a photographic reproduction.  In fact, pornography reverses the usual roles of the sexes by placing woman-as-model in the 'starry firmament' of photographic images which, by dint of their glossy nature, induce a quasi-heliotropic 'sucking-up' of men (more likely to be effeminate) from below!

 

2.   One might say that pornography is to lustful promiscuity what Marx was to Bolshevism, or even Jehovah to Satan - the cosmic backdrop, as it were, to a solar 'fall'.

 

3.   Pornography is basically more a thing of the light (photography) than of the fire (lust).  Nevertheless it is inconceivable that promiscuity would exist to anything like the same extent without a pornographic precondition.

 

4.   There are two main kinds of promiscuity: the first kind exists in direct relation to pornography itself, as a masturbatory deference to the photographic image; and the second kind exists in an indirect relation to pornography, as a sexual imposition upon woman-as-nature.  Thus it could be argued that where the first is Bolshevik, the second is effectively Soviet (taking that word in its post-Bolshevik but pre-Socialist sense).  The first is absolutely Satanic, the second relatively so.

 

5.   Beyond the quasi-heliotropic 'sucking-up' of the Cursed Whore to promiscuous males ... is the socialistic lesbianism of what may be called 'republican woman', which contrasts with the capitalistic homosexuality of 'parliamentary man'.  Hence where lesbianism is the sexuality of the Antimother, homosexuality is the sexuality of the Antichrist.

 

6.   'Socialist sex', viz. lesbianism, contrasts with 'Soviet sex', viz. heterosexual promiscuity, as Pop with Rock 'n' Roll - the former basically feminine, the latter both masculine and feminine.

 

7.   'Capitalist sex', viz. homosexuality, contrasts with 'Bolshevik sex', viz. masturbatory promiscuity, as Rap with Jazz - the former exclusively masculine, the latter submasculine.

 

8.   At the back of 'Bolshevik sex' is the Marxism of pornography, which stands to masturbation, in its photographic voyeurism, as the Blues to Jazz.

 

9.   The Bolshevism of Trad Jazz, or acoustic Jazz (a proton equivalence), is ideologically antecedent to the Sovietism of Modern Jazz and/or Fusion music, which, employing one or more electric instruments, is contiguous with the Socialist Sovietism (male-dominated) of Rock 'n' Roll and the Soviet Socialism (female-dominated) of Rock-Pop.

 

 

CYCLE SIXTEEN

 

1.   The Time of the heart vis--vis the Space of the lungs, with regard to the absolutism of noumenal distinctions.  But the Volume of the brain vis--vis the Mass of the body (womb), with regard to the relativity of phenomenal distinctions.

 

2.   I would never claim to be on the side of 'evil religion' against, say, 'good science', the Father vis--vis the Jehovahesque Clear Light of the Void, but I could not side with the latter.

 

3.   Even Nazism was a sort of 'evil religion' which, rooted in Fatherland fundamentalism, saw itself fighting a kind of Holy War against the scientific 'evils' of Marxism, Bolshevism, Judaism, etc.

 

4.   I have long believed that Hitler was the Germanic manifestation of the Second Coming, and that the Holocaust was effectively a Nazi version of the Last Judgement.

 

5.   Nazism was no friend of economics or politics, capitalism or republicanism, but an 'evil religion' which, following the defeat of the economic and political middle-grounds, swung into action against its real enemy - the 'evil science' of Bolshevism.

 

6.   As a basically evil, or fundamentalist, manifestation of religion, Islam has also launched so-called Holy Wars against its scientific antithesis, principally Soviet Communism.

 

7.   Unlike Fundamentalism, which is rooted in the Father or some such embodiment of pride and strength, Transcendentalism could never launch a 'Holy War'.  Nothing defies the concept of war more than a religion centred in the Holy Spirit of Heaven, a religion which, being true, is beyond war ... in the 'peace that surpasses all understanding'.

 

8.   Social Transcendentalism will never seek to advance the Holy Spirit of Heaven through war.  Rather will it seek to deliver religious peoples from the Father, and thus from the possibility of raging 'Holy Wars'.

 

9.   The only instance in which it might be relatively permissible for Social Transcendentalist peoples to offer armed resistance ... would be in the defence of Social Transcendentalism from outside interference, but even then only as a last resort!  Yet such a defence would not amount to a 'Holy War', since the Father wouldn't be at stake, but, rather, to a sort of 'Unholy Peace'.

 

10.  Thus if the worst came to the worst, it would be better to wage an 'Unholy Peace' ... of propaganda and other (police-centred) struggle against outside interference ... than simply capitulate and allow evil to triumph over good.

 

11.  Such an 'Unholy Peace', however, would be very much the exception to the rule; for the rule of 'Holy Peace' is alone commensurate with the aims and intentions of Social Transcendentalism - the ideology of what is effectively if not literally, at this point in time, a true world religion ... of the Holy Spirit of Heaven.

 

 

CYCLE SEVENTEEN

 

1.   The cerebral superconscious stands to the superconscious per se as LSD (or some equivalent synthetic hallucinogen) to transcendental meditation or, in sexual terms, CD-ROM erotica to plastic inflatables.

 

2.   Unity with the superconscious lifts one above consciousness to a supra-conscious level of spiritual beatitude, wherein the self is one with the universal self.  Such a oneness is the Supreme Being ... of the Holy Spirit of Heaven.

 

3.   The truth of the Holy Spirit of Heaven is as far removed from the illusion of the Clear Light of the Void ... as it is possible to be - the gnostical truth of air as opposed to the mystical illusion of light.

 

4.   Since light is everywhere the main enemy of spirit, it will be necessary for Social Transcendentalism to devise stratagems for curtailing and reducing its influence, in order that the truth of spirit may develop more fully.

 

5.   Those who are rooted in the light must pass through the 'Black Hole' of democratic darkness before there can be any possibility of them emerging, reborn, into the spirit, following a vote for religious sovereignty.

 

6.   Those who are saved to the spirit can never be damned to the light; for illusion is beneath the pale of truth.

 

7.   The intellectual not-self is antinatural (conscious) and contrasts with the naturalism (unconsciousness) of the sensual self, whereas the soulful not-self is subnatural (subconscious) and contrasts with the supernaturalism (superconsciousness) of the spiritual self.

 

8.   The supernatural is beyond nature, like a superman beyond woman, whereas the subnatural is behind nature, like a subman behind man.

 

9.   The supernatural is idealist and/or transcendentalist, depending whether (relative to alpha or omega, negative or positive distinctions) it is illusory or truthful, whereas the subnatural is naturalist and/or fundamentalist, depending whether (again relative to antithetical distinctions) it is weak or strong.

 

10.  The antinatural is materialist and/or nonconformist, depending whether (relative to alpha or omega, negative or positive distinctions) it is ignorant or knowledgeable, whereas the natural is realist and/or humanist, depending whether (again relative to antithetical distinctions) it is ugly or beautiful.

 

11.  The ancient Hebrews were forbidden, in their Old Testament Bible, the 'tree of knowledge', and subsequently rejected Christ, who corresponds, in his purgatorial antinaturalism, to a knowledgeable nonconformism.

 

12.  Knowledge for its own sake, rather than in regard to the self, breeds Nonconformism, which runs contrary to the World and the Jehovahesque injunction placed upon the ancient Hebrews to 'increase and multiply'.  Christian celibacy would have been anathema to the Jews.

 

13.  If knowledge for its own sake, or knowledge of knowledge within the intellectual not-self, breeds Nonconformism, then ignorance breeds Parliamentarianism and a sort of inverted celibacy, whereby carnal pressures are released homosexually ... in due Antichristic fashion.

 

14.  Thus while the antinaturalism of Christian nonconformism is in celibacy vis--vis woman (though not, however, in pederasty vis--vis children in what is patently a decadent mode of nonconformist antinaturalism), the antinaturalism of Antichristian materialism is in sodomy, the iceman's answer to the mind.

 

 

CYCLE EIGHTEEN

 

1.   The tragedy of the Holy Ghost is that it cannot become the Holy Spirit of Heaven while Heaven (air) is hogged by the Father.

 

2.   The tragedy of the Mother is that she cannot be saved to the Holy Spirit of Heaven while her breasts are giving suck to the Son.

 

3.   Heaven is likely to continue being hogged by fathers while they are free to enter into carnal relations with women, and thus stand to their partners as the Father to the Mother, subverting air to the service of love's passion by using it as a vehicle with which to fan the inflamed heart to greater emotional heights.

 

4.   If Heaven is to become a reality, a time must surely come when, with a view to developing artificial reproductive methods, males are subject to vasectomy more or less as a matter of ideological principle.

 

5.   Likewise, if women are not to remain the victims of their breasts, a time must come when females are subject to mastectomy as a matter of ideological course.

 

6.   Saved from their testicles, men will be less disposed to imposing themselves upon women, and therefore cease to behave in the manner of fathers.

 

7.   Saved from their breasts, women will be more disposed to taking the Holy Spirit of Heaven seriously, and will therefore cease to behave in the manner of mothers.

 

8.   Reproduction and nurturing will increasingly devolve upon science, which will be pledged to the development of artificial alternatives to those natural processes which have traditionally characterized the animal foundations of human life.

 

9.   Eventually, science will supplant nature as the means by which life is reproduced and nurtured, leading, ultimately, towards post-human life forms in the Millennium, the coming period of 'heaven on earth'.

 

10.  In such fashion, life will be removed from the shackles of humanism and handed over to the care of methods which will advance the cause of transcendentalism.

 

11.  We have only just begun to enter upon this alternative course to natural reproduction, and have yet to make it a matter of ideological principle.

 

12.  Many of the alternatives which are now optional will become mandatory in the course of our future progression towards higher stages of evolution.

 

13.  In this respect, we have only just begun to scratch the surface of a whole New World, which will bear no resemblance to the one humanity has been accustomed to inhabiting since time immemorial.

 

 

CYCLE NINETEEN

 

1.   The British do not like snobs because, being mostly slobs and yobs, they are accustomed to 'sucking up' to nobs, and, climatic factors notwithstanding, are not prepared to do violence to themselves, after the manner of the 'born-again' saint.

 

2.   To be a snob, one has to have both the ability and courage to go against the grain of the philistine majority, and think for oneself.

 

3.   Slobs do not think for themselves, yobs allow others to think for them, and nobs rely on their instincts to avoid thought as much as possible.

 

4.   Thinking is only dangerous to the man who cannot control it; to the man who can, it is merely a tool.

 

5.   The best thought is a key which unlocks the door into truth.

 

6.   Ultimately, truth liberates one from thinking; for it transcends thought, as Heaven transcends Purgatory.  Yet, when all's said and done, one cannot get to truth except through thought.

 

7.   The man who thinks he has the truth without ever having thought deeply and systematically about it ... is a self-deceiving liar!

 

8.   Those who cannot think their way to the truth are more likely to discover something - though not all - about it either through writing, reading, or talking.

 

9.   The best thinkers are generally the worst readers (for the former occupation tends to exclude the latter), while, conversely, the worst writers are generally the best talkers (for the latter occupation tends to exclude the former).

 

10.  You can focus meditative breath at the so-called 'crown centre' in the brain but, ultimately, such breath will only be properly focused in the lungs, the seat of the spirit.

 

11.  Focusing meditative breath at the 'crown centre' is, I believe, a 'bovaryization' of spirituality relevant to the brain, and thus to an intellectual person.

 

12.  Focusing meditative breath at the throat is, I believe, a 'bovaryization' of spirituality relevant to the heart, and thus to a soulful person.

 

13.  Focusing meditative breath at the stomach is, I believe, a 'bovaryization' of spirituality relevant to the womb, and thus to a sensual person.

 

14.  One can focus meditative breath at one or a number of different places but, ultimately, meditation will be most centred in the lungs, the 'temple of the Holy Spirit'.

 

15.  He whose meditative breath is most comfortably and naturally focused on the lungs is truly a spiritual person, not one whose approach to spirituality is necessarily constrained by some other - and possibly contrary - allegiance.

 

16.  The soulful person (rooted in the heart), the intellectual person (rooted in the brain), and the sensual person (centred in the body) will all 'bovaryize' spirituality from their respective standpoints, but it is still better that they should approach spirituality in such paradoxical fashions than not be spiritual at all!

 

 

CYCLE TWENTY

 

1.   The 'sign of the cross', as made by Catholics, confirms a subjective tendency, in keeping with the nature of genuine religion (even in its phenomenal guise).  Protestants, on the other hand, are comparatively bereft of religious subjectivity.

 

2.   The very word 'Protestant' suggests a negative mentality, a mentality of protesting against something or, more specifically, of being rooted in a protest against Catholic universality, and hence by implication the One True Church, a church centred in and governed by subjectivity.

 

3.   The Protestant is therefore a rather negative and demonstrative individual who, due to an incapacity to live or understand religious subjectivity, rejects Catholicism and its promise and hope of a better world (Heaven) to come.  For such a 'better world' can only be established on the basis of a higher order (noumenal rather than phenomenal) of subjectivity.

 

4.   I have elsewhere effectively argued that there is no moral justification for Protestantism, since its purgatorial rejection of the World inevitably leads (given the objective nature of the plane in question) to lunar materialism, and therefore I resolutely maintain that the Reformation was an heretical aberration which paved the way for the worst excesses of materialism and naturalism such that, in the twentieth century, came to damnable fruition.

 

5.   In fact, so little can Protestantism be morally justified, in view of its objective nature, that one is led to infer a class and/or racial disposition of certain people(s) towards an economic, if not a scientific, hegemony, with the rejection of religion as its logical corollary.

 

6.   Even Catholicism may only be - as I in fact happen to believe - a 'bovaryization' of religion relevant to a political hegemony, whether in terms, traditionally, of Catholic monarchism or, subsequently, of republicanism.

 

7.   Certainly, Catholicism is less than true religion in relation to the Social Transcendentalism which the Messianic equivalent of a Second Coming would establish on the basis of mass religious sovereignty, and the concomitant acceptance, by the People, of the Holy Spirit of Heaven as the One True God.

 

8.   One could describe Catholicism as beautiful religion, given the importance of the Blessed Virgin as the focal-point of phenomenal subjectivity in relation to the World.  Yet, even then, this beautiful religion is diluted, if not vitiated, by Old-Testament influences which hark back towards scientific illusion and the correlative subversion of religious truth.

 

9.   There is, within Christianity, a terrible struggle and tension between, on the one hand, the scientific illusions of the mystical Old Testament and, on the other hand, the religious truths of the gnostical New Testament (as in the case of an 'eye-for-an-eye' vis--vis 'turning the other cheek'), with the further complication that the Father in relation to Christ is not Jehovah, but a much more personal Creator who stands at a fundamentalist remove from the transpersonal 'Creator of the Universe' and His cosmic idealism.

 

10.  What condemns Christianity, in the final analysis, is not the shortcomings of the New Testament in relation to Christ, nor even the cult of the Blessed Virgin, but the hopeless muddle and ambivalence which result from its accommodation, through the Old Testament, of scientific illusion.  The cosmic idealism of Jehovah acts as a brake and effective block on the development of religious truth to its optimum level in the gnostical transcendentalism of the Holy Spirit of Heaven.  Only when mankind are freed, through Messianic deliverance, from the scientific tyranny of the Bible ... will religion come truly into its own, consigning the Hebraic Clear Light of the Void to the 'rubbish tip' of cosmic idealism.

 

11.  Despite the triumph of science in the twentieth century, including the victory of the Anglo-American/Soviet alliance against Nazi Germany, religion still survives on a basis, relative to the Catholic New Testament, which remains open to and hopeful of the Truth, and thus the establishment, in due Messianic course, of 'Kingdom Come'.

 

12.  It could be argued that the more decadent and even barbarous the Protestant-dominated West has become, the more the Old Testament has eclipsed the New Testament in effective usage, until, with the triumph of Anglo-American scientific neo-paganism, even the Old Testament has had to make way for older and more idealistic texts of the sort favoured by devotees of the Clear Light of the Void.

 

 

CYCLE TWENTY-ONE

 

1.   Protestantism led to democracy, as protests against the Church were followed, in due course, by demonstrations against the State.

 

2.   The Church exorcised demons from demented people, whereas the State encourages demonstrative people to demon-strate.

 

3.   The best demon-strators are failed Protest-ants, or Protestants who no longer protest against the (Catholic) Church but, in their secular decadence, demonstrate against the (Protestant) State.

 

4.   The arrest of demonstrators by the State is the secular equivalent of the exorcism of demons by the Church.

 

5.   The Catholic State (republican) is the servant of the Catholic Church, whose essence is political, while the Protestant State (parliamentary) is the master of the Protestant Church, whose essence is economic.

 

6.   Politics is a woman, who panders to bodily needs, whereas economics is a man, who generates wealth.

 

7.   The Catholic State, guided by the Church, has as its ideal freedom (from want) and justice for all, whereas the Protestant State, rejecting any such guidance, has as its ideal freedom (to exploit) and justice for some - namely those who, as capitalists, generate the wealth which keeps the State free of Church interference.

 

8.   It is impossible to reconcile the Protestant State with the Catholic Church or, conversely, the Catholic State with the Protestant Church.  The State can only be reconciled with the Church, or vice versa, when there is an ethnic alignment.

 

9.   Wealth for some as opposed to justice for all ... is the heretical line which divides Protestant economics from Catholic politics, ensuring that the Protestant State and the Catholic Church remain forever apart.

 

10.  The relationship between Catholic State and Church is akin to a man who hands over his earnings to his wife's keeping in order that they may be evenly distributed throughout his family, while the relationship between Protestant Church and State is akin to a woman who gives her body to her husband's keeping in order that he may shower clothes and jewels upon it in confirmation of his wealth.  The former relationship exists to exemplify the political will of the Church, the latter relationship ... to glorify the economic power of the State.

 

11.  The Protestant State is less a vehicle for political administration than a framework of economic exploitation, in contrast to the overriding political concerns - and objectives - of the Catholic State.

 

12.  Just as the Catholic Church, with its political concerns of freedom and justice for all, is more genuine than the Protestant Church, so, by a converse token, the Protestant State is, given its economic elitism, more genuine than the Catholic State.

 

13.  Behind the (economic) State is the diabolic Kingdom of a scientific hegemony, while beyond the (political) Church is the divine 'Kingdom' (Centre) of a religious hegemony.

 

14.  Where the State per se is phenomenally objective, the Kingdom is (or was) noumenally objective.  And where the Church per se is phenomenally subjective, the Centre is (or will be) noumenally subjective.

 

15.  The Centre, or context of religious sovereignty, will arise, phoenix-like, from the political ashes of the Catholic Church and its Republican State when the time comes for the Resurrection (from the living death) to the Life Eternal.

 

 

CYCLE TWENTY-TWO

 

1.   The extrovert of the spirit is totalitarian because political, while the introvert of the spirit is transcendentalist because religious.

 

2.   The extrovert of the light is idealistic because scientific, while the introvert of the light is corporate because economic.

 

3.   The extrovert of the soul is authoritarian because political, while the introvert of the soul is fundamentalist because religious.

 

4.   The extrovert of the fire is naturalistic because scientific, while the introvert of the fire is communistic because economic.

 

5.   The extrovert of the intellect is parliamentary because political, while the introvert of the intellect is nonconformist because religious.

 

6.   The extrovert of the ice is materialistic because scientific, while the introvert of the ice is capitalistic because economic.

 

7.   The extrovert of the will is republican because political, while the introvert of the will is humanistic because religious.

 

8.   The extrovert of the earth is realistic because scientific, while the introvert of the earth is socialistic because economic.

 

9.   The extrovert of the spirit relates, in his political totalitarianism, to the Unholy Spirit of Space (the Void), while the introvert of the spirit relates, in his religious transcendentalism, to the Holy Spirit of Heaven.

 

10.  The extrovert of the light relates, in his scientific idealism, to the Clear Light of Space (the Void), while the introvert of the light relates, in his economic corporatism, to the Unclear Light of Heaven.

 

11.  The extrovert of the soul relates, in his political authoritarianism, to the Unholy Soul of Time, while the introvert of the soul relates, in his religious fundamentalism, to the Holy Soul of Hell.

 

12.  The extrovert of the fire relates, in his scientific naturalism, to the Clear Heat of Time, while the introvert of the fire relates, in his economic communism, to the Unclear Heat of Hell.

 

13.  The extrovert of the intellect relates, in his political parliamentarianism, to the Unholy Mind of Volume, while the introvert of the intellect relates, in his religious nonconformism, to the Holy Mind of Purgatory.

 

14.  The extrovert of the ice relates, in his scientific materialism, to the Clear Coldness of Volume, while the introvert of the ice relates, in his economic capitalism, to the Unclear Coldness of Purgatory.

 

15.  The extrovert of the will relates, in his political republicanism, to the Unholy Will of Mass, while the introvert of the will relates, in his religious humanism, to the Holy Will of the World.

 

16.  The extrovert of the earth relates, in his scientific realism, to the Clear Darkness of Mass, while the introvert of the earth relates, in his economic socialism, to the Unclear Darkness of the World.

 

17.  Whereas the extrovert of the light is stellar (spatial) alpha and the introvert of the light stellar alpha-in-the-omega, the extrovert of the spirit is heavenly (spaced) omega-in-the-alpha and the introvert of the spirit ... heavenly omega.

 

18.  Whereas the extrovert of the fire is solar (sequential) alpha and the introvert of the fire solar alpha-in-the-omega, the extrovert of the soul is hellish (repetitive) omega-in-the-alpha and the introvert of the soul ... hellish omega.

 

19.  Whereas the extrovert of the ice is lunar (volumetric) alpha and the introvert of the ice lunar alpha-in-the-omega, the extrovert of the intellect is purgatorial (voluminous) omega-in-the-alpha and the introvert of the intellect ... purgatorial omega.

 

20.  Whereas the extrovert of the earth is planar (massed) alpha and the introvert of the earth planar alpha-in-the-omega, the extrovert of the will is worldly (massive) omega-in-the-alpha and the introvert of the will ... worldly omega.

 

 

CYCLE TWENTY-THREE

 

1.   The extrovert of the light is negatively centred, through elemental photon particles, in the noumenal absolutism of the Clear Light of Space, whereas the introvert of the light is negatively centred, through molecular photon particles, in the noumenal relativity of the Unclear Light of Heaven.

 

2.   The extrovert of the spirit is positively centred, through molecular photon wavicles, in the noumenal relativity of the Unholy Spirit of Space, whereas the introvert of the spirit is positively centred, through elemental photon wavicles, in the noumenal absolutism of the Holy Spirit of Heaven.

 

3.   The extrovert of the fire is negatively rooted, through elemental proton particles, in the noumenal absolutism of the Clear Heat of Time, whereas the introvert of the fire is negatively rooted, through molecular proton particles, in the noumenal relativity of the Unclear Heat of Hell.

 

4.   The extrovert of the soul is positively rooted, through molecular proton wavicles, in the noumenal relativity of the Unholy Soul of Time, whereas the introvert of the soul is positively rooted, through elemental proton wavicles, in the noumenal absolutism of the Holy Soul of Hell.

 

5.   The extrovert of the ice is negatively rooted, through elemental neutron particles, in the phenomenal absolutism of the Clear Coldness of Volume, whereas the introvert of the ice is negatively rooted, through molecular neutron particles, in the phenomenal relativity of the Unclear Coldness of Purgatory.

 

6.   The extrovert of the intellect is positively rooted, through molecular neutron wavicles, in the phenomenal relativity of the Unholy Mind of Volume, whereas the introvert of the intellect is positively rooted, through elemental neutron wavicles, in the phenomenal absolutism of the Holy Mind of Purgatory.

 

7.   The extrovert of the earth is negatively centred, through elemental electron particles, in the phenomenal absolutism of the Clear Darkness of Mass, whereas the introvert of the earth is negatively centred, through molecular electron particles, in the phenomenal relativity of the Unclear Darkness of the World.

 

8.   The extrovert of the will is positively centred, through molecular electron wavicles, in the phenomenal relativity of the Unholy Will of Mass, whereas the introvert of the will is positively centred, through elemental electron wavicles, in the phenomenal absolutism of the Holy Will of the World.

 

 

CYCLE TWENTY-FOUR

 

1.   The noumenal can be absolute or relative, the phenomenal likewise.

 

2.   The noumenal is absolute in the alpha and omega elemental extremes, but relative in the molecular middle-grounds, e.g. alpha-in-the-omega and omega-in-the-alpha.

 

3.   Likewise the phenomenal is absolute in the alpha and omega elemental extremes, but relative in the molecular middle-grounds, e.g. alpha-in-the-omega and omega-in-the-alpha.

 

4.   The light/spirit and fire/soul spectra are invariably noumenal, whereas the ice/mind and earth/will spectra are invariably phenomenal.

 

5.   The light/spirit spectrum is of Space - the spatial space of light (both outer and inner) and the spaced space of spirit (both outer and inner).

 

6.   The fire/soul spectrum is of Time - the sequential time of fire (both outer and inner) and the repetitive time of soul (both outer and inner).

 

7.   The ice/mind spectrum is of Volume - the volumetric volume of ice (both outer and inner) and the voluminous volume of mind (both outer and inner).

 

8.   The earth/will spectrum is of Mass - the massed mass of earth (both outer and inner) and the massive mass of will (both outer and inner).

 

9.   The spatial space of idealist science in the outer light and of corporate economics in the inner light vis--vis the spaced space of totalitarian politics in the outer spirit and of transcendentalist religion in the inner spirit.

 

10.  The sequential time of naturalist science in the outer fire and of communist economics in the inner fire vis--vis the repetitive time of authoritarian politics in the outer soul and of fundamentalist religion in the inner soul.

 

11.  The volumetric volume of materialist science in the outer ice and of capitalist economics in the inner ice vis--vis the voluminous volume of parliamentary politics in the outer mind and of nonconformist religion in the inner mind.

 

12.  The massed mass of realist science in the outer earth and of socialist economics in the inner earth vis--vis the massive mass of republican politics in the outer will and of humanist religion in the inner will.

 

13.  The noumenal subjectivity of Space contrasts absolutely with the noumenal objectivity of Time and relatively with the phenomenal subjectivity of Mass.

 

14.  The noumenal objectivity of Time contrasts absolutely with the noumenal subjectivity of Space and relatively with the phenomenal objectivity of Volume.

 

15.  The phenomenal objectivity of Volume contrasts absolutely with the phenomenal subjectivity of Mass and relatively with the noumenal objectivity of Time.

 

16.  The phenomenal subjectivity of Mass contrasts absolutely with the phenomenal objectivity of Volume and relatively with the noumenal subjectivity of Space.

 

17.  The relative can be reconciled to the absolute, whether negatively or positively, in damnation or in salvation, but the absolutes as such are mutually exclusive.

 

18.  The will of the Messianic equivalent of the Second Coming is nothing less than to reconcile the phenomenal subjectivity of (massive) Mass to the noumenal subjectivity of (spaced) Space, thereby saving the World from itself to Heaven so that, truly, the Last (in will) shall be the First (in spirit).

 

 

CYCLE TWENTY-FIVE

 

1.   The Word is not only a tool to enable one to express truth (or a specific ideology); it is also a weapon to strike fear into the hearts and minds of pharisees!

 

2.   Although relatively good for their practitioners, the Arts tend to be bad for the general public, the reason being that they force people back upon their senses, thereby enslaving them to appearances.

 

3.   It is much less rewarding to view a painting than to paint one; much less rewarding to listen to music than to compose it; much less rewarding to develop a taste for literature than to write it; much less rewarding to touch sculpture than to sculpt it.  In fact, if truth be told, it is effectively self-defeating.

 

4.   While there may be some moral justification for people actively to pursue some art form, there is little or no moral justification for selling the resultant product on a commercial basis, and thereby inducing people to 'suck-up' in an orgy of sensual self-immolation.

 

5.   The more commercialized art products become the less bearing they have on the service and/or development of beauty (much less truth), in consequence of which the public are degraded by the paradoxical spectacle of science posing as art.

 

6.   There is no art in commercially ripping people off; rather, it is a science which panders to the senses and reaps its due material rewards.

 

7.   Just as the Arts are corrupted by commerce and reduced, despite all the glare of publicity, to a mere shadow of their genuine manifestations, so religion is likewise corrupted by it and transformed into a mystical science.

 

8.   'God' for the average heliotropic devotee of commercial religion is not 'in the self', but most assuredly 'out there' ... in the celluloid and platinum 'stars'.

 

9.   'God', too, has been 'brought low' by commerce and transformed into a concept that hides behind films, like a director pulling strings.

 

10.  Basically, there is nothing Christian about the Anglo-American West; Christ died before the birth of America and was replaced by both monotheistic and, latterly, polytheistic neo-paganism.

 

11.  In celluloid terms, cinematic monotheism is monochromatic and cinematic polytheism ... polychromatic.

 

12.  Preaching Christianity through film is a contradiction in terms which simply results in the Christian message of spiritual rebirth (from light to air) being subverted and subsumed within the overall neo-pagan culture of light-dominated media.

 

13.  Television evangelism, so prevalent in the USA, is a form of Christian paganism which testifies to the moral bankruptcy of religion in the modern age.

 

14.  Even churches are now run as a business, with strict financial accountability (to the State) with regard, for instance, to tourism and trade in religious artefacts!

 

15.  Not the least sacrilegious of modern trends is the increasing prevalence with which cameras of one kind or another are free to poke their lenses around the interiors of churches and record, for the cultural bewitchment of the occult-slavering masses, a variety of ungodly goings-on - from vandalism and theft to outright murder.

 

16.  There is nothing, I repeat nothing, Christian about the contemporary Anglo-American West.  Only a rampant commercial neo-paganism which holds the masses in thrall to its 'star'-worshipping idolatry.

 

17.  A product is worth as much, or as little, as the price that is attached to it, and no more!

 

18.  Any intrinsic value a product may have is soon compromised, and even eclipsed, by the commercial value which is attached to it, like a millstone around its moral neck.

 

19.  Few products can survive unscathed the price tag that is attached to them; most are killed off by it as a matter of commercial necessity.

 

 

CYCLE TWENTY-SIX

 

1.   To distinguish the negative noumenal morality, relevant to light, of idealist science from the negative noumenal immorality, relevant to fire, of naturalist science on the one hand, but the negative phenomenal immorality, relevant to ice, of materialist science from the negative phenomenal morality, relevant to earth, of realist science on the other hand.

 

2.   To distinguish the positive noumenal morality, relevant to air, of transcendentalist religion from the positive noumenal immorality, relevant to blood, of fundamentalist religion on the one hand, but the positive phenomenal immorality, relevant to the brain, of nonconformist religion from the positive phenomenal morality, relevant to the womb, of humanist religion on the other hand.

 

3.   To distinguish the negative noumenal morality, relevant to space, of corporate economics from the negative noumenal immorality, relevant to time, of communist economics on the one hand, but the negative phenomenal immorality, relevant to volume, of capitalist economics from the negative phenomenal morality, relevant to mass, of socialist economics on the other hand.

 

4.   To distinguish the positive noumenal morality, relevant to spirit, of totalitarian politics from the positive noumenal immorality, relevant to soul, of authoritarian politics on the one hand, but the positive phenomenal immorality, relevant to mind, of parliamentary politics from the positive phenomenal morality, relevant to will, of republican politics on the other hand.

 

5.   From the light of the eyes (sight) to the air of the lungs (breath) via the spirit of the superconscious (awareness) and the space of the forebrain (vision).

 

6.   From the fire of the ears (wax) to the blood of the heart (pulse) via the soul of the subconscious (emotion) and the time of the backbrain (dream).

 

7.   From the water of the tongue (saliva) to the cells of the brain (thoughts) via the mind of the conscious (intellect) and the volume of the right midbrain (idea).

 

8.   From the earth of the flesh (skin) to the eggs of the womb (foetus) via the will of the unconscious (sensuality) and the mass of the left midbrain (fantasy).

 

9.   From the ears' fire to the eyes' light via the flesh's earth and the tongue's water.

 

10.  From the heart's blood to the lungs' air via the womb's eggs and the brain's cells.

 

11.  From backbrain time to forebrain space via left-midbrain mass and right-midbrain volume.

 

12.  From subconscious soul to superconscious spirit via unconscious will and conscious mind.

 

 

CYCLE TWENTY-SEVEN

 

1.   From the naturalism, within science, of the ear's fire to the idealism of the eyes' light via the realism of the flesh's earth and the materialism of the tongue's water.

 

2.   From the fundamentalism, within religion, of the heart's blood to the transcendentalism of the lungs' air via the humanism of the womb's eggs and the nonconformism of the brain's cells.

 

3.   From the authoritarianism, within politics, of subconscious soul to the totalitarianism of superconscious spirit via the republicanism of unconscious will and the parliamentarianism of conscious mind.

 

4.   From the communism, within economics, of backbrain time to the corporatism of forebrain space via the socialism of left-midbrain mass and the capitalism of right-midbrain volume.

 

5.   From alpha to omega via omega-in-the-alpha and alpha-in-the-omega of science, religion, politics, and economics (in that order).

 

 

CYCLE TWENTY-EIGHT

 

1.   Spirit is unholy, because exteriorized, in the political context (totalitarian), but holy, because interiorized, in the religious context (transcendentalist).

 

2.   Soul is unholy, because exteriorized, in the political context (authoritarian), but holy, because interiorized, in the religious context (fundamentalist).

 

3.   Mind is unholy, because exteriorized, in the political context (parliamentary), but holy, because interiorized, in the religious context (nonconformist).

 

4.   Will is unholy, because exteriorized, in the political context (republican), but holy, because interiorized, in the religious context (humanist).

 

5.   Light is unclear, because internalized, in the economic context (corporate), but clear, because externalized, in the scientific context (idealist).

 

6.   Fire is unclear, because internalized, in the economic context (communist), but clear, because externalized, in the scientific context (naturalist).

 

7.   Water is unclear, because internalized, in the economic context (capitalist), but clear, because externalized, in the scientific context (materialist).

 

8.   Earth is unclear, because internalized, in the economic context (socialist), but clear, because externalized, in the scientific context (realist).

 

9.   What makes spirit holy is its convergence, through the lungs, onto air.

 

10.  What makes soul holy is its convergence, through the heart, onto blood.

 

11.  What makes mind holy is its convergence, through the brain, onto cells.

 

12.  What makes will holy is its convergence, through the womb, onto eggs.

 

13.  What makes light clear is its divergence, through the eyes, into space.

 

14.  What makes fire clear is its divergence, through the ears, into time.

 

15.  What makes water clear is its divergence, through the tongue, into volume.

 

16.  What makes earth clear is its divergence, through the flesh, into mass.

 

17.  What makes spirit unholy is its divergence, through the superconscious, into space.

 

18.  What makes soul unholy is its divergence, through the subconscious, into time.

 

19.  What makes mind unholy is its divergence, through the conscious, into volume.

 

20.  What makes will unholy is its divergence, through the unconscious, into mass.

 

21.  What makes light unclear is its convergence, through the forebrain, onto air.

 

22.  What makes fire unclear is its convergence, through the backbrain, onto blood.

 

23.  What makes water unclear is its convergence, through the right midbrain, onto cells.

 

24.  What makes earth unclear is its convergence, through the left midbrain, onto eggs.

 

25.  From the alpha of the Clear Light (of Space) to the omega of the Holy Spirit (of Heaven) via the omega-in-the-alpha of the Unholy Spirit (of Space) and the alpha-in-the-omega of the Unclear Light (of Heaven).

 

26.  From the alpha of the Clear Fire (of Time) to the omega of the Holy Soul (of Hell) via the omega-in-the-alpha of the Unholy Soul (of Time) and the alpha-in-the-omega of the Unclear Fire (of Hell).

 

27.  From the alpha of the Clear Water (of Volume) to the omega of the Holy Mind (of Purgatory) via the omega-in-the-alpha of the Unholy Mind (of Volume) and the alpha-in-the-omega of the Unclear Water (of Purgatory).

 

28.  From the alpha of the Clear Earth (of Mass) to the omega of the Holy Will (of the World) via the omega-in-the-alpha of the Unholy Will (of Mass) and the alpha-in-the-omega of the Unclear Earth (of the World).

 

 

CYCLE TWENTY-NINE

 

1.   What puts cricket beneath the Gaelic Irish pale, morally speaking, is the centrifugal freedom which permits the batsman to strike the ball at any angle around the ground.

 

2.   It is precisely because of its centrifugal freedom in regard to batting strokes ... that cricket could never be an Irish game, but, on the contrary, one reflecting the British, and in particular English, openness to alpha-stemming aggression.

 

3.   If cricket is fundamentally immoral on account of its openness to alpha-stemming aggression of an overly objective and centrifugal character, it is arguably less immoral than, say, baseball, which is bereft of stumps and therefore effectively more naturalistic than materialistic, reflecting the American tendency, in particular, towards stellar and/or solar rather than lunar criteria.

 

4.   Baseball is thus, in a sense, more extreme than cricket, just as the sun is more extreme than the moon, and barbarism more extreme than civilization.

 

5.   Baseball, in which the ball can be hit in virtually any frontal direction, would be no-less morally unattractive from, say, a Catholic Irish standpoint than cricket, given its centrifugal freedoms.

 

6.   When the Irish use a bat or, rather, stick, as in Hurling, it is in the focused manner of one who aims to score pints between the posts of a goal.

 

7.   There is a sense in which sport is a feminine form of war no less than dance a feminine form of sex.

 

8.   War and sex are masculine activities, sport and dance, by contrast, feminine ones.

 

9.   It is tempting to see America as barbarous where Britain is simply civilized decadence; but, in point of fact, America is often civilized in a kind of pagan and cosmic fashion.

 

10.  It was perhaps the fact of its cosmic civilization, so often characterized by Neo-Orientalism, which made - and I would guess continues to make - America especially sensitive to Bolshevik barbarism, as though in Jehovahesque recoil from a Satanic 'fall'.

 

11.  The 'light' of America feared the 'fire' of Bolshevism/Sovietism, even given the considerable amount of its own fiery culture and the threat to pagan civilization which this necessarily poses.

 

12.  Television against computers would be a realistic equivalent of the Satanic threat to Jehovah, whereas the naturalistic one is probably cinema against virtual reality.

 

13.  Magazines against comic books would be a materialistic equivalent of the satanic threat to Jehovah, whereas the idealistic one is probably cocaine, or other such chemical drugs, against light-centred meditation.

 

14.  My hunch is that the idealistic context ... of cocaine against meditation is what most accords with a barbarous threat to American civilization from within itself, since naturalism, materialism, and realism are effectively peripheral to cosmic civilization.

 

15.  Sovietism will always be the sun from which the American stars recoiled in horror of a 'fall' into barbarism, just as Socialism is the earth from which the lunar civilization of Britain recoils in fear of a 'fall' into nature.

 

16.  It is as though sport fears war and sex fears dance ... where these two dominating types of Western civilization are concerned.

 

17.  For, of course, barbarism is a threat to culture, even negative culture, no less than nature to civilization.

 

 

CYCLE THIRTY

 

1.   The dance of nature contrasts no less with the sex of civilization ... than the war of barbarism with the sport of culture.

 

2.   Nature is the framework in which the dance of mundane life is celebrated, while civilization is the framework in which the sex of overworldly death is conducted.

 

3.   Barbarism is the framework in which the war of netherworldly death is conducted, while culture is the framework in which the spirit of Eternal Life is celebrated.

 

4.   The Devil rules war as man governs sex, woman represents dance, and God leads sport.

 

5.   The more sport, the less war; the more dance, the less sex; conversely the less dance, the more sex; the less sport, the more war.

 

 

CYCLE THIRTY-ONE

 

1.   Behind, and therefore anterior to, Christian 'good and evil' is the absolute evil ... of pagan strength.

 

2.   Beyond, and therefore posterior to, Christian 'good and evil' is the absolute good ... of transcendental truth.

 

3.   Christian 'good and evil' is divisible between nonconformist knowledge and humanist beauty, the former 'evil' from a Catholic standpoint but 'good' from a Protestant one, the latter 'evil' from a Protestant standpoint but 'good' from a Catholic one.

 

4.   The Catholic concept of 'good and evil', which, being Christian, is necessarily phenomenal, was a humanist revolt against the absolute evil of pagan strength, rooted in the Father (or, more correctly, His pagan equivalent), which made the phenomenal subjectivity of the Mother, identifiable with beauty, symbolic of goodness, thereby elevating the worldly 'Meek' at the expense of the netherworldly 'Proud', in deference to a Christian 'rebirth' and effective transvaluation of values.

 

5.   With Catholicism, the womb replaces the heart as the focus of moral virtue - virtue being phenomenally good as opposed, in pagan contexts, to noumenally evil.

 

6.   Hence, for Catholicism, the Christic context of Purgatory, identifiable with knowledge, is phenomenally evil, given the 'objective' nature of the purgatorial plane, and Christ must accordingly stay close to the World, and hence the Mother, if He is to pass muster as a moral exemplar and champion of the Meek.

 

7.   Protestantism reverses the Christian concept of 'good and evil' by conceiving, erroneously, of knowledge as 'good' and beauty as 'evil', thereby making a moral virtue out of phenomenal evil (knowledge) in an unequivocally purgatorial allegiance which isolates Christ from the Mother and effectively condemns the latter to a false identification with evil, the consequences of which can only be oppressive for the World.

 

8.   With Protestantism, the brain becomes the focus of moral virtue while the womb is castigated, along with sex, as moral vice, and this contrary to the fact that it is knowledge rather than beauty which is phenomenally evil, given its correlation with purgatorial 'objectivity'.

 

9.   The consequence of the Protestant heresy of conceiving of knowledge, contrary to Biblical teachings with regard to the 'forbidden tree', as 'good' and beauty as 'evil' ... is a puritanical recoil from and persecution of sex from the false perspective of its own purgatorial isolation from the World.

 

10.  Since the phenomenal subjectivity of the womb, and hence the Mother, is considered 'evil' from a Protestant standpoint, Hell for Protestants is 'down below' with, as often as not, the heaviness of the World, viz. sex, the flesh, the womb, etc.

 

11.  In reality, the World is a phenomenal heaven in its phenomenal subjectivity and fleshy heaviness which is less an evil than a lesser (in relation to airy lightness) good.  It is the overly purgatorial realm of knowledge which is relatively evil and thus a phenomenal hell which, in the attractive fatality of damnation, tends, with time, towards the noumenal hell of absolute evil, the heart eclipsing the brain as the Father replaces Christ in the drift of phenomenal objectivity towards its noumenal counterpart.

 

12.  It has been said, not without reason, that knowledge is power, and certainly this is so to the extent that knowledge tends towards strength when used independently and in defiance of beauty, and thus the possibility of truth.

 

13.  Analogous to knowledge being power, one could of course argue, echoing Keats, that beauty is truth, though only to the extent that we acknowledge a parallel drift of phenomenal subjectivity towards its noumenal counterpart as, tempered by the right kind of (Messianic) knowledge, the Holy Spirit supersedes the Mother, and the noumenal heaven, centred in the lungs, of absolute good replaces the phenomenal heaven, centred in the womb, of relative good - the 'good' as upheld and practised by Catholic Christianity.

 

 

CYCLE THIRTY-TWO

 

1.   To be 'beyond good and evil' is not to be indifferent to either good or evil, but to be given, instead, to the noumenal subjectivity, through truth, of absolute good.  It is to have abandoned Christian relativity for transcendental absolutism.

 

2.   The man who is 'beyond good and evil' is no longer human, still less inhuman and/or subhuman, but effectively superhuman, and thus divine.

 

3.   Protestant inhumanism contrasts with Catholic humanism as the phenomenal objectivity of knowledge with the phenomenal subjectivity of beauty, while fundamentalist subhumanism contrasts with transcendentalist superhumanism as the noumenal objectivity of strength with the noumenal subjectivity of truth.

 

4.   The relative evil, germane to knowledge, of Protestant inhumanism contrasts with the relative good, germane to beauty, of Catholic humanism, while the absolute evil, germane to strength, of fundamentalist subhumanism contrasts with the absolute good, germane to truth, of transcendentalist superhumanism.

 

5.   The distinction between objectivity and subjectivity, whether noumenal or phenomenal, is effectively one of freedom and binding, the former evil, the latter good.

 

6.   When economics and science are 'free', and not constrained by moral considerations of either a political (phenomenal) or a religious (noumenal) order, we have the freedom so dear to the Anglo-American dominated so-called 'Free World', with its economic (capitalist free-trade) and scientific (technological and chemical) hegemonies.

 

7.   The traditional revolt of Protestants in Northern Ireland against unity with the Catholic South ... is a manifestation of British rejection of the sort of moral binding which follows from adherence to a political and/or religious hegemony.

 

8.   Both political and religious hegemonies, as represented by republicanism in the former context and by transcendentalism in the latter one, reject the sort of objective freedoms so dear to the Protestant (nonconformist) and fundamentalist (Masonic) traditions, and do so, moreover, from subjective, and therefore moral, points of view - the former phenomenal, the latter noumenal.

 

9.   Neither Protestantism nor Catholicism are religiously hegemonic, but 'bovaryizations' of religion relevant to economic (capitalist) and political (republican) hegemonies respectively.  Protestantism, as we have seen, focuses upon knowledge, and Catholicism, by contrast, upon beauty, neither of which are truly spiritual but, rather, accommodations of religion to the intellect and the will, the former germane to the purgatorial Overworld, the latter to the mundane World.

 

10.  As a worldly mode of religion, Catholicism is first and foremost concerned with beauty, as personified by the Blessed Virgin, and only secondarily with political or social concerns.

 

11.  As an overworldly mode of religion, Protestantism is first and foremost concerned with knowledge, as exemplified in the Gospels, and only secondarily with economic concerns.

 

12.  As a netherworldly mode of religion, Fundamentalism is first and foremost concerned with strength, as exemplified in soulful ritual, and only secondarily with scientific concerns.

 

13.  As a supra-worldly (heavenly) mode of religion, Transcendentalism is exclusively concerned with truth, as exemplified in spiritual devotions, and not at all with scientific, economic, or political concerns ... except insofar as these lower disciplines pander, along appropriately 'bovaryized' lines, to its advancement.

 

 

CYCLE THIRTY-THREE

 

1.   Just as we distinguished between religious 'good and evil', so we should distinguish between scientific 'anti-good and anti-evil', viz. negative good and evil; economic 'inner anti-good and inner anti-evil', viz. inner negative good and evil; and political 'outer good and outer evil', viz. outer positive good and evil; always remembering, however, that such distinctions are subject to both absolute and relative, or noumenal and phenomenal, evaluations.

 

2.   If, in religion, absolute evil is strength and absolute good arguably truth, then, in science, absolute anti-evil is anti-strength, viz. weakness, and absolute anti-good arguably anti-truth, viz. illusion.

 

3.   If, in religion, relative evil is knowledge and relative good arguably beauty, then, in science, relative anti-evil is anti-knowledge, viz. ignorance, and relative anti-good arguably anti-beauty, viz. ugliness.

 

4.   Just as, in religion, absolute evil appertains to fundamentalism and  absolute good to transcendentalism, so, in science, absolute anti-evil appertains to naturalism and absolute anti-good to idealism.

 

5.   Just as, in religion, relative evil appertains to nonconformism and relative good to humanism, so, in science, relative anti-evil appertains to materialism and relative anti-good to realism.

 

6.   If, in politics, absolute outer evil is outer strength and absolute outer good arguably outer truth, then, in economics, absolute inner anti-evil is inner anti-strength, viz. inner weakness, and absolute inner anti-good arguably inner anti-truth, viz. inner illusion.

 

7.   If, in politics, relative outer evil is outer knowledge and relative outer good arguably outer beauty, then, in economics, relative inner anti-evil is inner anti-knowledge, viz. inner ignorance, and relative inner anti-good arguably inner anti-beauty, viz. inner ugliness.

 

8.   Just as, in politics, absolute outer evil appertains to authoritarianism and absolute outer good to totalitarianism, so, in economics, absolute inner anti-evil appertains to communism and absolute inner anti-good to corporatism.

 

9.   Just as, in politics, relative outer evil appertains to parliamentarianism and relative outer good to republicanism, so, in economics, relative inner anti-evil appertains to capitalism and relative inner anti-good to socialism.

 

10.  With regard to the scientific and religious quadruplicities, the negative good and evil alternatives of the former are implicitly outer, while the positive good and evil alternatives of the latter are implicitly inner.

 

11.  Hence scientific anti-good and anti-evil are really outer anti-good and anti-evil (in both phenomenal and noumenal contexts) in relation to the inner negative alternatives of economic anti-good and anti-evil, while religious good and evil are really inner good and evil (in both phenomenal and noumenal contexts) in relation to the outer positive alternatives of political good and evil.

 

12.  In the negative, or objective, quadruplicities the outer is clear and the inner ... unclear, viz. the Clear Light of Space (the Void), and the Unclear Light of Heaven, whereas in the positive, or subjective, quadruplicities, by contrast, the outer is unholy and the inner ... holy, viz. the Unholy Spirit of Space and the Holy Spirit of Heaven.

 

13.  We may thus distinguish the scientific idealism of the Clear Light of Space, which is absolute anti-good, from the economic corporatism of the Unclear Light of Heaven, which is absolute inner anti-good, while likewise distinguishing the political totalitarianism of the Unholy Spirit of Space, which is absolute outer good, from the religious transcendentalism of the Holy Spirit of Heaven, which is absolute good.

 

14.  Similarly we may distinguish the scientific naturalism of the Clear Fire of Time, which is absolute anti-evil, from the economic communism of the Unclear Fire of Hell, which is absolute inner anti-evil, while likewise distinguishing the political authoritarianism of the Unholy Soul of Time, which is absolute outer evil, from the religious fundamentalism of the Holy Soul of Hell, which is absolute evil.

 

15.  Likewise we may distinguish the scientific realism of the Clear Earth of Mass, which is relative anti-good, from the economic socialism of the Unclear Earth of the World, which is relative inner anti-good, while similarly distinguishing the political republicanism of the Unholy Will of Mass, which is relative outer good, from the religious humanism of the Holy Will of the World, which is relative good.

 

16.  Finally we may distinguish the scientific materialism of the Clear Water of Volume, which is relative anti-evil, from the economic capitalism of the Unclear Water of Purgatory, which is relative inner anti-evil, while likewise distinguishing the political liberalism of the Unholy Mind of Volume, which is relative outer evil, from the religious nonconformism of the Holy Mind of Purgatory, which is relative evil.

 

 

CYCLE THIRTY-FOUR

 

1.   The private person has about as much chance of getting published ... as the public person of receiving privacy.  In fact, publication and publicity are as germane to the public domain ... as privacy and privatization to the private one.

 

2.   To publish philosophy, especially when of the highest metaphysical order (theosophical), is really a sort of contradiction in terms, since so intensely private a pursuit can only be understood and appreciated by a comparatively small minority of persons at the best of times, who lead, for the most part, intensely private lives.

 

3.   No-one writes philosophy for money; together with fame and power, money is the last thing in the philosopher's mind.

 

4.   One writes philosophy in order the better to understand both oneself and the world in general, and to establish, as far as is humanly possible, a new criterion of truth.

 

5.   One doesn't write philosophy in order to start a revolution or found a new type of society.  Such events are rather more a by-product of philosophy than a conscious philosophical aim.

 

6.   The poet, who is virtually as far removed from the philosopher as the artist from the musician, is the worst of writers whose sympathy is, or should be, rather more with the Father than with the Holy Spirit.  In fact, so much is the poet a creature of the heart ... that he is unable to escape from time.

 

7.   So-called 'free verse' is rather more the 'poetry' of prose writers than of genuine poets.

 

8.   If subjectivity is feminine and objectivity ... masculine, then subjectivity is left wing and objectivity ... right wing.

 

9.   To conceive of a left-wing/right-wing dichotomy between femininity and masculinity is to distinguish between the phenomenal subjective as left wing and the phenomenal objective as right wing, since subjectivity is feminine and objectivity ... masculine.

 

10.  Just as we distinguish between phenomenal and noumenal with regard to subjectivity, so we can distinguish the Left from the Extreme Left on the basis of a phenomenal/noumenal subjective distinction.

 

11.  Whatever is left wing will be phenomenally subjective, whereas that which is extreme left wing will be noumenally subjective - a distinction, in effect, between the World and Heaven, or beauty and truth.

 

12.  Just as we distinguish between phenomenal and noumenal with regard to objectivity, so we can distinguish the Right from the Extreme Right on the basis of a phenomenal/noumenal objective distinction.

 

13.  Whatever is right wing will be phenomenally objective, whereas that which is extreme right wing will be noumenally objective - a distinction, in effect, between Purgatory and Hell, or knowledge and power (strength).

 

14.  Just as beauty leads towards truth, so can the Left lead to the Extreme Left, as from phenomenal subjectivity to its noumenal counterpart.

 

15.  And just as knowledge leads towards power, so can the Right lead to the Extreme Right, as from phenomenal objectivity to its noumenal counterpart.

 

16.  The progression of beauty to truth, the Left to the Extreme Left, is akin to salvation - the salvation of the World to Heaven.

 

17.  The progression or, rather, regression of knowledge to power, the Right to the Extreme Right, is akin to damnation - the damnation of Purgatory to Hell.

 

18.  There are different ways of being left or right wing, extreme left or  right wing, corresponding to the distinctions, for example, between science, economics, politics, and religion.

 

19.  Broadly, and in general terms, science is extreme right wing, economics right wing, politics left wing, and religion extreme left wing; though this is relative to the per se positions in any given quadruplicity.

 

20.  One could speak, in scientific terms, of the extreme right-wing nature of the ears (hearing) as against the extreme left-wing nature of the eyes (sight); as, indeed, of the right-wing nature of the tongue (taste) against the left-wing nature of the skin (touch).

 

21.  Similarly one could speak of the extreme right-wing nature of naturalist fire as against the extreme left-wing nature of idealist light; as, indeed, of the right-wing nature of materialist water (ice) against the left-wing nature of realist earth.

 

22.  By contrast, one could speak, in religious terms, of the extreme right-wing nature of fundamentalist soul as against the extreme left-wing nature of transcendentalist spirit; as, indeed, of the right-wing nature of nonconformist intellect against the left-wing nature of humanist will.

 

23.  Likewise one could speak of the extreme right-wing nature of the heart as against the extreme left-wing nature of the lungs; as, indeed, of the religious right-wing nature of the brain against the left-wing nature of the womb.

 

24.  By contrast, one could speak, in economic terms, of the extreme right-wing nature of communist time as against the extreme left-wing nature of corporate space; as, indeed, of the right-wing nature of capitalist volume against the left-wing nature of socialist mass.

 

25.  Similarly one could speak of the extreme right-wing nature of the backbrain as against the extreme left-wing nature of the forebrain; as, indeed, of the economic right-wing nature of the right midbrain against the left-wing nature of the left midbrain.

 

26.  By contrast, one could speak, in political terms, of the political extreme right-wing nature of authoritarian blood as against the extreme left-wing nature of totalitarian air; as, indeed, of the right-wing nature of parliamentary saliva against the left-wing nature of republican flesh.

 

27.  Similarly one could speak of the extreme right-wing nature of the subconscious as against the extreme left-wing nature of the superconscious; as, indeed, of the right-wing nature of the conscious against the left-wing nature of the unconscious.

 

28. In noumenal religion, extreme right-wing fundamentalism contrasts with extreme left-wing transcendentalism ... as, in noumenal science, naturalism contrasts with idealism; as, in noumenal politics, authoritarianism contrasts with totalitarianism; and as, in noumenal economics, communism contrasts with corporatism.

 

29.  In phenomenal religion, left-wing humanism contrasts with right-wing nonconformism ... as, in phenomenal science, realism contrasts with materialism; as, in phenomenal politics, republicanism contrasts with parliamentarianism; and as, in phenomenal economics, socialism contrasts with capitalism.

 

30.  The religious salvation of humanism to transcendentalism is paralleled by the scientific 'salvation' of realism to idealism; the political salvation of republicanism to totalitarianism; and the economic 'salvation' of socialism to corporatism.

 

31.  The religious damnation of nonconformism to fundamentalism is paralleled by the scientific 'damnation' of materialism to naturalism; the political damnation of parliamentarianism to authoritarianism; and the economic 'damnation' of capitalism to communism.

 

32.  The salvation of beautiful religion (inner) and politics (outer) to truthful religion (inner) and politics (outer) is accompanied - or should be - by the 'salvation' of ugly science (anti-outer) and economics (anti-inner) to illusory science (anti-outer) and economics (anti-inner).

 

33. The damnation of knowledgeable religion (inner) and politics (outer) to strong religion (inner) and politics (outer) is accompanied - or should be - by the 'damnation' of ignorant science (anti-outer) and economics (anti-inner) to weak science (anti-outer) and economics (anti-inner).

 

 

CYCLE THIRTY-FIVE

 

1.   Extreme left-wing science (idealism), economics (Centre trusteeship), and politics (totalitarianism) are only viable in relation to the extreme left-wing religion per se of transcendentalism.  In isolation from transcendentalism, they can only, as 'bovaryized' entities, fail; for no 'bovaryized' entity, be it scientific, economic, political, or even religious, has a right to independent existence, and few if any modes of ideological 'bovaryization' are genuine or authentic manifestations of the discipline in question.

 

2.   To me, the extreme left-wing mode of economics is inseparable from what I would call Centre trusteeship (of the means of production, etc.), as germane to Social Transcendentalism and an end, in consequence, to both private enterprise and state control.  When there is neither state nor church but only the Centre, then the time will be ripe for extreme left-wing economics, politics, science, and, above all, religion, viz. corporatism, totalitarianism, idealism, and transcendentalism.

 

3.   As inconceivable that, in the extreme right-wing contexts, communism, authoritarianism, and fundamentalism could succeed independently of naturalism, the extreme right-wing context per se, as that, in the right-wing contexts, parliamentarianism, nonconformism, and materialism could succeed independently of capitalism, the right-wing context per se, or that, in the left-wing contexts, humanism, realism, and socialism could succeed independently of republicanism, the left-wing context per se.

 

4.   Without naturalism, communist economics, authoritarian politics, and fundamentalist religion are but demons without a Devil to serve.

 

5.   Without capitalism, liberal politics (parliamentarianism), nonconformist religion (puritanism), and materialist science (technology) are but boys without a man to serve.

 

6.   Without republicanism, humanist religion (catholicism), realist science, and socialist economics are but girls without a woman to serve.

 

7.   Without transcendentalism, corporate economics, totalitarian politics, and idealist science are but angels without a God to serve.

 

8.   Demons can no more succeed without the rulership of a Devil, who symbolizes the extreme right-wing context per se, than boys succeed without the governance of a man, who symbolizes the right-wing context per se.

 

9.   Girls can no more succeed without the representation of a woman, who symbolizes the left-wing context per se, than angels succeed without the leadership of a God, who symbolizes the extreme left-wing context per se.

 

10.  Just as the Devil gives meaning to demons, so man gives meaning to boys, woman gives meaning to girls, and God gives meaning to angels.

 

11.  A society which strives to succeed on the basis of demons or boys or girls or angels alone ... is basically meaningless, like a body without a head.

 

 

CYCLE THIRTY-SIX

 

1.   Civilization can both devolve from and revert to barbarism, just as culture can evolve from and revert to nature.

 

2.   It would be no less difficult to imagine civilization without some form of barbarism than ... culture without some form of nature.

 

3.   Barbarism is more absolutist than civilization, just as culture is more absolutist than nature.

 

4.   The Devil is no less a symbol for barbarism ... than God a symbol for culture, man a symbol for civilization, and woman a symbol for nature.

 

5.   The extreme right-wing status of hellish barbarism contrasts, on an absolute basis, with the extreme left-wing status of heavenly culture, while the right-wing status of purgatorial civilization contrasts, on a relative basis, with the left-wing status of mundane nature.

 

6.   The religious barbarism of fundamentalism is affiliated to the scientific barbarism of naturalism, as are the economic barbarism of communism and the political barbarism of authoritarianism.

 

7.   The scientific culture of idealism is affiliated to the religious culture of transcendentalism, as are the economic culture of corporatism and the political culture of totalitarianism.

 

8.   The political civilization of parliamentarianism is affiliated to the economic civilization of capitalism, as are the scientific civilization of materialism and the religious civilization of nonconformism.

 

9.   The economic nature of socialism is affiliated to the political nature of republicanism, as are the scientific nature of realism and the religious nature of humanism.

 

10.  To contrast the extreme right-wing status of noumenal objectivity, which is of the Devil, with the extreme left-wing status of noumenal subjectivity, which is of God - the former barbarous and the latter cultural.

 

11.  Likewise to contrast the right-wing status of phenomenal objectivity, which is of man, with the left-wing status of phenomenal subjectivity, which is of woman - the former civilized and the latter natural.

 

12.  Barbarism makes war not on civilization but on culture, its noumenal antithesis, while civilization makes war not on barbarism but on nature, its phenomenal antithesis.

 

13.  The objective alone makes war on the subjective, whether in terms of noumenal absolutism or of phenomenal relativity.

 

14.  Objectivity is the lion that must 'lie down' with the lamb (of subjectivity), and thus become a lamb itself, if there is to be any peace, whether mundane (and phenomenal) or divine (and noumenal).

 

15.  So long as barbarism exists, there can be no peace for culture; so long as civilization exists, there can be no peace for nature.

 

16.  Nature can only be saved to culture (relatively speaking) when it is no longer being made war upon by civilization.

 

17.  Barbarism can only be vanquished when the great majority of people want culture, and thus God.

 

18.  Nature will only be free from being made war upon by civilization when civilization accepts nature and effectively becomes one with it or, spurning that, is eclipsed by barbarism, and thus negated.

 

19.  Just as there are pockets of communal culture within a barbarous society, so there will be pockets of concentrated barbarism within a cultural one.

 

20.  Just as there are pockets of recreational nature within a civilized society, so there will be pockets of residential civilization within a natural one.

 

 

CYCLE THIRTY-SEVEN

 

1.   Just as English civilization superseded the barbarism of ancient Britain, so, in due course, English civilization was eclipsed by the barbarism of Great Britain, which proceeded to make war on Gaelic, though particularly Irish, culture through the United Kingdom of Great Britain and Ireland.

 

2.   The liberation of Irish culture from the shackles of British barbarism was achieved through republican nature, which managed, through a combination of insurrection and diplomacy, to wrench 26 of the 32 counties of Ireland from direct British control.  The remaining six are, due to Loyalist intransigence, still (2004, the date of this revised version) within the United Kingdom.

 

3.   Loyalists in Northern Ireland relate not to republican nature, still less to Gaelic culture, but to British barbarism, to which they remain loyal through the United Kingdom.

 

4.   It cannot be said that a return to English civilization, following secular devolution and ecclesiastical disestablishment, would be beneficial to England, since such a return would ultimately be at nature's expense.  If Britain ever does democratically break up, then only republican nature will ensure that England doesn't revert to civilization but remains in a position from which, eventually, a progression to culture may be possible.

 

5.   Such a progression to culture would be in step with Scotland and Wales, as the (hypothetical) former British countries joined Ireland in the celebration of political, economic, scientific, and, above all, religious culture in 'Kingdom Come'.

 

6.   While Scotland and Wales would, I believe, be capable of culture along with Ireland, given their Gaelic traditions, it is altogether doubtful whether England would be capable of gravitating from nature to culture or even of embracing nature beforehand ... were it not for the considerable potential for racial transmutation which, compliments of its imperial legacy, characterizes contemporary England.

 

7.   Traditionally the Scots and Welsh were, like the Irish, subjected to, first, the encroachments of English civilization and, then, their submergence within British barbarism, which, with regard to Ireland, resulted in the establishment of the United Kingdom.

 

8.   Due to their submergence within British barbarism, the Scots and the Welsh fared worse, on the whole, than their Irish counterparts ... where the retention of Gaelic culture was concerned.  Even today they are at a disadvantage to the Irish with regard to their continuing status as British subjects.

 

 

CYCLE THIRTY-EIGHT

 

1.   It could be said that, traditionally, Gaelic culture embraced a rudimentary idealism, corporatism, totalitarianism, and transcendentalism.  A return or, rather, progression to superculture would entail the development of idealism, corporatism, totalitarianism, and transcendentalism to unprecedented levels of cultural perfection.

 

2.   Transcendentalism will be the 'pied piper' which leads idealism, corporatism, and totalitarianism a merry dance within 'Kingdom Come'.

 

3.   To contrast the culture of the forebrain/superconscious with the barbarism of the backbrain/subconscious.

 

4.   Idealism appertains to the elemental forebrain, and corporatism to the molecular forebrain.  Conversely, totalitarianism appertains to the molecular superconscious, and transcendentalism to the elemental superconscious.

 

5.   Naturalism appertains to the elemental backbrain, and communism to the molecular backbrain.  Conversely, authoritarianism appertains to the molecular subconscious, and fundamentalism to the elemental subconscious.

 

6.   To contrast the civilization of the right midbrain/conscious with the nature of the left midbrain/unconscious.

 

7.   Materialism appertains to the elemental right-midbrain, and capitalism to the molecular right-midbrain.  Conversely, liberalism (parliamentarianism) appertains to the molecular conscious, and nonconformism to the elemental conscious.

 

8.   Realism appertains to the elemental left-midbrain, and socialism to the molecular left-midbrain.  Conversely, republicanism appertains to the molecular unconscious, and humanism to the elemental unconscious.

 

9.   The brain/mind in its totality embraces science, economics, politics, and religion on every level ... from barbarism to culture via civilization and nature.  Thus the brain/mind is effectively an open-ended entity in the scope and comprehensiveness of its capacities.

 

10.  If one divides the brain/mind into objective and subjective categories, and calls the objective category the old brain/mind and the subjective category the new brain/mind, then the old brain/mind would be composed of the noumenal objectivity of the backbrain/subconscious and the phenomenal objectivity of the right midbrain/conscious, while the new brain/mind would be composed of the phenomenal subjectivity of the left midbrain/ unconscious and the noumenal subjectivity of the forebrain/ superconscious.

 

11.  If we allow for an objective/subjective distinction between the old brain/mind and the new brain/mind, then it follows that the one category is broadly masculine and the other category broadly feminine, since the masculine is objective and the feminine subjective.  It would also follow that the category of the old brain/mind was aligned with fire and water, sun and moon, blood and saliva, soul and intellect, while the category of the new brain/mind was aligned with soil and light, Earth and Saturn, flesh and air, will and spirit.

 

12.  Indeed, we could argue for a distinction between the power/pride and knowledge/wisdom of the old brain/mind, and the beauty/pleasure and truth/joy of the new brain/mind, while not forgetting the antivirtues, or vices, of weakness/humiliation and ignorance/folly with regard to the first category, and of ugliness/pain and illusion/sorrow with regard to the second category - the quantitative attributes correlating with the physiological subdivisions of old/new brain, and the qualitative attributes correlating with the psychological subdivisions of old/new mind.

 

 

CYCLE THIRTY-NINE

 

1.   To contrast the Space of the forebrain, both elemental and molecular, with the Heaven of the superconscious, both molecular and elemental.

 

2.   Thus to contrast the Outer Space of the elemental forebrain and the Inner Space of the molecular forebrain with the Outer Heaven of the molecular superconscious and the Inner Heaven of the elemental superconscious.

 

3.   To contrast the Time of the backbrain, both elemental and molecular, with the Hell of the subconscious, both molecular and elemental.

 

4.   Thus to contrast the Outer Time of the elemental backbrain and the Inner Time of the molecular backbrain with the Outer Hell of the molecular subconscious and the Inner Hell of the elemental subconscious.

 

5.   To contrast the Volume of the right midbrain, both elemental and molecular, with the Purgatory of the conscious, both molecular and elemental.

 

6.   Thus to contrast the Outer Volume of the elemental right-midbrain and the Inner Volume of the molecular right-midbrain with the Outer Purgatory of the molecular conscious and the Inner Purgatory of the elemental conscious.

 

7.   To contrast the Mass of the left midbrain, both elemental and molecular, with the World of the unconscious, both molecular and elemental.

 

8.   Thus to contrast the Outer Mass of the elemental left-midbrain and the Inner Mass of the molecular left-midbrain with the Outer World of the molecular unconscious and the Inner World of the elemental unconscious.

 

9.   Broadly, then, Space, Time, Volume, and Mass are correlative with the objectivity, both noumenal and phenomenal, of the old/new brain (in their fourfold physiological subdivisions), while Heaven, Hell, Purgatory, and the World are correlative with the subjectivity, both phenomenal and noumenal, of the old/new mind (in their fourfold psychological subdivisions).

 

10.  Such a division, as between objectivity and subjectivity, would place science and economics on the one side, that of the physiologically objective, and politics and religion on the other side, that of the psychologically subjective, confirming an alpha/omega antithesis between the noumenal positions, and an alpha-in-the-omega/omega-in-the-alpha antithesis between the phenomenal positions.

 

11.  Thus one could speak of the Outer Space (of idealist science) and the Inner Heaven (of transcendentalist religion) as constituting an alpha/omega antithesis within noumenal culture, with the Inner Space (of corporate economics) and the Outer Heaven (of totalitarian politics) constituting an alpha-in-the-omega/omega-in-the-alpha antithesis within phenomenal culture.

 

12.  Likewise, one could speak of the Outer Time (of naturalist science) and the Inner Hell (of fundamentalist religion) as constituting an alpha/omega antithesis within noumenal barbarism, with the Inner Time (of communist economics) and the Outer Hell (of authoritarian politics) constituting an alpha-in-the-omega/omega-in-the-alpha antithesis within phenomenal barbarism.

 

13.  Similarly, one could speak of the Outer Volume (of materialist science) and the Inner Purgatory (of nonconformist religion) as constituting an alpha/omega antithesis within noumenal civilization, with the Inner Volume (of capitalist economics) and the Outer Purgatory (of parliamentary politics) constituting an alpha-in-the-omega/omega-in-the-alpha antithesis within phenomenal civilization.

 

14.  Finally, one could speak of the Outer Mass (of realist science) and the Inner World (of humanist religion) as constituting an alpha/omega antithesis within noumenal nature, with the Inner Mass (of socialist economics) and the Outer World (of republican politics) constituting an alpha-in-the-omega/ omega-in-the-alpha antithesis within phenomenal nature.

 

 

CYCLE FORTY

 

1.   The extreme left-wing Space/Heaven of culture as against the extreme right-wing Time/Hell of barbarism; the right-wing Volume/Purgatory of civilization as against the left-wing Mass/World of nature.

 

2.   The extreme left-wing idealist science of the Clear Light of Space as against the extreme left-wing transcendentalist religion of the Holy Spirit of Heaven with regard to noumenal culture, but the extreme left-wing corporate economics of the Unclear Light of Inner Space as against the extreme left-wing totalitarian politics of the Unholy Spirit of Outer Heaven with regard to phenomenal culture.

 

3.   The extreme right-wing naturalist science of the Clear Fire of Time as against the extreme right-wing fundamentalist religion of the Holy Soul of Hell with regard to noumenal barbarism, but the extreme right-wing communist economics of the Unclear Fire of Inner Time as against the extreme right-wing authoritarian politics of the Unholy Soul of Outer Hell with regard to phenomenal barbarism.

 

4.   The right-wing materialist science of the Clear Water of Volume as against the right-wing nonconformist religion of the Holy Mind of Purgatory with regard to noumenal civilization, but the right-wing capitalist economics of the Unclear Water of Inner Volume as against the right-wing parliamentary politics of the Unholy Mind of Outer Purgatory with regard to phenomenal civilization.

 

5.   The left-wing realist science of the Clear Soil of Mass as against the left-wing humanist religion of the Holy Will of the World with regard to noumenal nature, but the left-wing socialist economics of the Unclear Soil of Inner Mass as against the left-wing republican politics of the Unholy Will of the Outer World with regard to phenomenal nature.

 

6.   The elemental photon particles of the Clear Light of Space as against the elemental photon wavicles of the Holy Spirit of Heaven with regard to noumenal culture, but the molecular photon particles of the Unclear Light of Inner Space as against the molecular photon wavicles of the Unholy Spirit of Outer Heaven with regard to phenomenal culture.

 

7.   The elemental proton particles of the Clear Fire of Time as against the elemental proton wavicles of the Holy Soul of Hell with regard to noumenal barbarism, but the molecular proton particles of the Unclear Fire of Inner Time as against the molecular proton wavicles of the Unholy Soul of Outer Hell with regard to phenomenal barbarism.

 

8.   The elemental neutron particles of the Clear Water of Volume as against the elemental neutron wavicles of the Holy Mind of Purgatory with regard to noumenal civilization, but the molecular neutron particles of the Unclear Water of Inner Volume as against the molecular neutron wavicles of the Unholy Mind of Outer Purgatory with regard to phenomenal civilization.

 

9.   The elemental electron particles of the Clear Soil of Mass as against the elemental electron wavicles of the Holy Will of the World with regard to noumenal nature, but the molecular electron particles of the Unclear Soil of Inner Mass as against the molecular electron wavicles of the Unholy Will of the Outer World with regard to phenomenal nature.

 

10.  An exact correlation between elemental and Clear/Holy; between molecular and Unclear/Unholy; between photons and Light/Spirit, protons and Fire/Soul, neutrons and Water/Mind, electrons and Soil/Will; between particles and Space, Time, Volume, and Mass; between wavicles and Heaven, Hell, Purgatory, and the World.

 

11.  Hence the (elemental) Clear (photon) Light of (particle) Space as against the (elemental) Holy (photon) Spirit of (wavicle) Heaven with regard to noumenal culture, but the (molecular) Unclear (photon) Light of (particle) Inner Space as against the (molecular) Unholy (photon) Spirit of (wavicle) Outer Heaven with regard to phenomenal culture.

 

12.  Hence the (elemental) Clear (proton) Fire of (particle) Time as against the (elemental) Holy (proton) Soul of (wavicle) Hell with regard to noumenal barbarism, but the (molecular) Unclear (proton) Fire of (particle) Inner Time as against the (molecular) Unholy (proton) Soul of (wavicle) Outer Hell with regard to phenomenal barbarism.

 

13.  Hence the (elemental) Clear (neutron) Water of (particle) Volume as against the (elemental) Holy (neutron) Mind of (wavicle) Purgatory with regard to noumenal civilization, but the (molecular) Unclear (neutron) Water of (particle) Inner Volume as against the (molecular) Unholy (neutron) Mind of (wavicle) Outer Purgatory with regard to phenomenal civilization.

 

14.  Hence the (elemental) Clear (electron) Soil of (particle) Mass as against the (elemental) Holy (electron) Will of (wavicle) the World with regard to noumenal nature, but the (molecular) Unclear (electron) Soil of (particle) Inner Mass as against the (molecular) Unholy (electron) Will of (wavicle) the Outer World with regard to phenomenal nature.

 

 

CYCLE FORTY-ONE

 

1.   There is religious transcendentalism, viz. the Holy Spirit, within humanist religion, or Catholicism, but Transcendentalism per se is the Holy Spirit of Heaven.

 

2.   There is religious fundamentalism, viz. the Father, within humanist religion, but Fundamentalism per se is the Holy Soul of Hell.

 

3.   There is religious nonconformism, viz. the Son, within humanist religion, but Nonconformism per se is the Holy Mind of Purgatory.

 

4.   There is, as we have seen, religious transcendentalism, fundamentalism, and nonconformism within humanist religion, but Humanism per se is the Holy Will of the World.

 

5.   The Holy Will of the World is as far removed from the Holy Spirit of Heaven ... as beauty from truth, or pleasure from joy, which is to say, as the humanist 'bovaryization' of religion from divine religion, as germane to 'Kingdom Come'.

 

6.   The love of joy in the goodness of truth ... is what characterizes transcendentalist religion from the love of pleasure in the goodness of beauty within humanist religion, the 'love' of wisdom in the 'goodness' of knowledge within nonconformist religion, and the 'love' of pride in the 'goodness' of strength within fundamentalist religion.

 

7.   The 'hatred' of sorrow in the 'badness' of illusion ... is what characterizes idealist science from the 'hatred' of pain in the 'badness' of ugliness within realist science, the hatred of folly in the badness of ignorance within materialist science, and the hatred of humiliation in the badness of weakness within naturalist science.

 

8.   The 'hatred' of inner sorrow in the 'badness' of inner illusion ... is what characterizes corporate economics from the 'hatred' of inner pain in the 'badness' of inner ugliness within socialist economics, the hatred of inner folly in the badness of inner ignorance within capitalist economics, and the hatred of inner humiliation in the badness of inner weakness within communist economics.

 

9.   The love of outer joy in the goodness of outer truth ... is what characterizes totalitarian politics from the love of outer pleasure in the goodness of outer beauty within republican politics, the 'love' of outer wisdom in the 'goodness' of outer knowledge within parliamentary politics, and the 'love' of outer pride in the 'goodness' of outer strength within authoritarian politics.

 

10.  Knowledge and strength are only 'good' in relation to or, rather, contrast with ignorance and weakness, while ugliness and illusion are only 'bad' in contrast with beauty and truth.

 

11.  The 'love' of wisdom easily becomes, within hard-line nonconformism, a hatred of pleasure in the 'evil' of beauty, while the 'love' of pride easily becomes, within hard-line fundamentalism, a hatred of joy in the 'evil' of truth.

 

12.  Conversely, the 'hatred' of sorrow easily becomes, within hard-line idealism, a love of humiliation in the 'goodness' of weakness, while the 'hatred' of pain easily becomes, within hard-line realism, a love of folly in the 'goodness' of ignorance.

 

13.  What applies to the noumenal contexts of religion and science applies no less to the phenomenal contexts of economics and politics, where we also have 'inner' and 'outer' distinctions respectively.

 

14.  The extreme right-wing status of the reader as opposed to the extreme left-wing status of the thinker with regard to poets and philosophers - the former comparatively barbarous in Hell and the latter comparatively cultural in Heaven.

 

15.  The right-wing status of the writer as opposed to the left-wing status of the speaker with regard to novelists and dramatists - the former comparatively civilized in Purgatory and the latter comparatively natural in the World.

 

16.  If genuine poets and philosophers are respectively barbarous in Hell and cultural in Heaven, then those who are barbarous in Time and cultural in Space are antipoets and antiphilosophers - a 'pseudo'-noumenon closer to science (outer) and economics (inner) than, as with the genuine articles, to politics (outer) and religion (inner).

 

17.  If genuine novelists and dramatists are respectively civilized in Purgatory and natural in the World, then those who are civilized in Volume and natural in Mass are antinovelists and antidramatists  - a 'pseudo'-phenomenon closer to science (outer) and economics (inner) than, as with the genuine articles, to politics (outer) and religion (inner).

 

18.  It of course follows that where poets and philosophers relate, when genuine, to noumenal politics and religion, their fictional and dramatic counterparts relate to phenomenal politics and religion.

 

19.  Conversely, it likewise follows that where antipoets and antiphilosophers relate, when 'genuine', to noumenal science and economics, their fictional and dramatic counterparts relate to phenomenal science and economics.

 

 

CYCLE FORTY-TWO

 

1.   The decadence of abstract art, the art style par excellence of the twentieth century, inexorably led to the 'cosmic paganism' of light art ... as phenomenal materialism was eclipsed by noumenal naturalism, and even by idealism.

 

2.   One could argue that whereas noumenal naturalism is, by and large, encased in transparent bulbs and/or tubes, noumenal idealism is free of casing in the 'cosmic' purism of laser beams.

 

3.   It could also be argued that whereas phenomenal realism is encased in picture frames, phenomenal materialism, its representational and even non-representational antithesis, is largely free from casing in the painterly purism of canvas.

 

4.   There is about picture frames a sculptural connotation which harmonizes with the phenomenal realism of figurative sculpture.

 

5.   Like painting, sculpture also became abstract, or non-figurative, prior to being eclipsed by the noumenal naturalism and even idealism of light sculpture - the former encased in tubes and the latter free-standing in either laser or holographic configurations.

 

6.   Since phenomenal materialism inevitably tends back, if it doesn't stagnate in the pseudo-noumenal mode ... of non-representational painting, towards noumenal naturalism, it should follow that phenomenal realism will tend towards noumenal idealism, as in the context of holography, most of which, to-date, is comparatively figurative.

 

7.   It seems paradoxical to speak of humanism, nonconformism, fundamentalism, and transcendentalism in connection with art, and yet art can be subjective as well as objective, gravitating from phenomenal nonconformism to noumenal fundamentalism on the one hand, and from phenomenal humanism to noumenal transcendentalism on the other hand.

 

8.   One could speak of a progression or, rather, positive regression from representational knowledge, in phenomenal nonconformism, to non-representational power, in noumenal fundamentalism, and of a progression from figurative beauty, in phenomenal humanism, to non-figurative truth, in noumenal transcendentalism.

 

9.   Just as light replaces paint in the supersession of materialism by naturalism and of realism by idealism, so air replaces hair in the supersession of nonconformism by fundamentalism and of humanism by transcendentalism.  For with the former contexts, which are usually scientific or economic, it is the objectivity of the medium used in the execution of the art work which is paramount, whereas with the latter contexts, which are usually political or religious, it is the subjectivity of the means used in the execution of the art work which is paramount.

 

10.  Hence for the subjective artist it is not paint or light which is the governing factor, but his use of brush and/or airbrush, which is an extension of his self, whether phenomenally, as in humanism and (to a lesser extent) nonconformism, or noumenally, as in fundamentalism and (to a greater extent) transcendentalism.

 

11.  Nonconformism and fundamentalism, being less genuinely subjective than their political and religious counterparts, tend to emphasize, in their respective ways, content at the expense of form, whereas humanism and transcendentalism emphasize, in their respective ways, form at the expense of content - the former pair on representational/non-representational terms, and the latter pair on figurative/non-figurative terms.

 

12.  This same dichotomy between form and content also applies to objective art, with realism and idealism emphasizing, on account of their less genuinely objective status, form at the expense of content, but materialism and naturalism emphasizing content at the expense of form, albeit, in each case, 'form' and 'content' are rather more negative than positive, thereby correlating with the 'antiforms' and 'anticontents' of 'anti-art' - the scientific and/or economic basis of which panders, in particles, to aggressive individualism.

 

 

CYCLE FORTY-THREE

 

1.   The content of any given discipline is always of an objective character, whereas the form is subjective - the subjectivity of wavicle essences as opposed to the objectivity of particle appearances.

 

2.   Whether the content and form of any given discipline be primarily or secondarily objective or subjective ... will depend on the nature of the discipline itself - science and economics generally tending towards the objective, but politics and religion tending, by contrast, towards the subjective.

 

3.   More specifically, naturalist/materialist science and communist/capitalist economics will be primarily objective, whereas fundamentalist/nonconformist religion and authoritarian/parliamentary politics will be secondarily objective.

 

4.   Likewise, republican/totalitarian politics and humanist/ transcendentalist religion will be primarily subjective, whereas realist/idealist science and socialist/corporate economics will be secondarily subjective.

 

5.   Form follows from content in the objective disciplines, whereas content follows from form in the subjective ones.

 

6.   The more objective content ... the less subjective form, and, conversely, the more subjective form ... the less objective content, as content and form tend ever farther apart towards the noumenal extremes of fundamentalism and transcendentalism with regard to religion, and of naturalism and idealism with regard to science, not to mention of authoritarianism and totalitarianism with regard to politics, and of corporatism and communism with regard to economics.

 

7.   Content and form can never be literally equal, i.e. the same, else one would have all content or all form, which is impossible.  Rather is it that the more perfect, or subjective, the form ... the less imperfect, or objective, the content and, conversely, the more imperfect, or objective, the content ... the less perfect, or subjective, the form.

 

8.   The notion of 'imperfect form' is as illogical as would be the notion of 'perfect content'.  Form can no more desert perfection without ceasing to be form ... than content can escape imperfection and remain content.

 

9.   'Pure form' and 'pure content' are simply abstractions of the mind which have no basis in fact, whether phenomenal or noumenal, whatsoever!

 

10.  Hence even the Devil has some form and God some content, albeit the form of the one is so dominated by content as to be least perfect, whereas the content of the other is so subsumed into form as to be least imperfect.

 

11.  With man and woman, by contrast, form and content are more balanced between subjective and objective, wavicle and particle, albeit with a contrary bias in each case.

 

12.  Thus there is generally more content than form in man, who is correspondingly more imperfect, while there is more form than content in woman, who is correspondingly more perfect.

 

13.  The content in man is generally drawn towards the more perfect form of woman, who offers him a compensatory release from greater imperfection.

 

14.  The Devil has no such desire with regard to God, since his conceptual imperfection is too great ... to make him capable of aspiring towards perfect form.

 

15.  One should distinguish, subjectively, between the (in relation to man) more perfect form of woman and the (in relation to woman) most perfect form of God, whilst also distinguishing, likewise, between the (in relation to woman) less perfect form of man and the (in relation to God) least perfect form of the Devil.

 

16.  One should distinguish, objectively, between the (in relation to woman) more imperfect content of man and the (in relation to man) most imperfect content of the Devil, whilst also distinguishing, likewise, between the (in relation to man) less imperfect content of woman and the (in relation to the Devil) least imperfect content of God.

 

 

CYCLE FORTY-FOUR

 

1.   Classical music (in the strict sense of that term) signified form over content, and thus adhered, within a broadly religious framework, to cultural norms.  Romantic music, by contrast, signified content over form, and thus adhered, within a broadly secular framework, to increasingly barbarous norms which, in the twentieth century, were to culminate in the atonal cacophony which is the hallmark of modernism.

 

2.   If Classical music aspired towards God, then Romantic music plunged humanity back towards the Devil and the cacophonous Hell of content-dominated modernism.

 

3.   Most twentieth-century music, including Jazz and Rock, was content-dominated to a degree which made it virtually dependent upon drums and/or a variety of percussion instruments, and thus synonymous with cultural barbarism.

 

4.   Folk music, the traditional ally and source of inspiration behind much of the better Classical music, is much less prone to the domination of content than, say, the musical avant-garde or Modern Jazz, and for this reason it remains in the vanguard, paradoxically, of cultural progress.

 

5.   It is difficult to imagine a more cultural type of music than that which utilizes, in the best Irish traditions, uilleann pipes - not even Classical music, which, despite its adherence to form at the expense of content, remains suspiciously 'civilized', and hence middle class.

 

6.   Urban civilization is at such an artificial remove from nature, these days, that it is inconceivable how a person of Catholic sensibility, for whom nature is the bedrock of phenomenal subjectivity, could possibly be at home there ... in what is, to all intents and purposes, an environmental manifestation of the Protestant heresy.

 

7.   If there is blasphemy in the modern age, then it must surely take the forms of the industrial and traffic pollution that we witness about us in the smoke-choked streets of our major cities - living proof of contemporary man's lack of spiritual self-respect!

 

8.   Crime, as generally understood and portrayed in the Western world, is to some extent a crude reflection of the legal crime upon which contemporary civilization is built, a proletarian mirror, as it were, to the bourgeois face of commercial exploitation which worships power and wealth.

 

9.   So long as people can be commercially exploited by morally unscrupulous predators, crime will continue to exist as a mirror image, so to speak, of the legal criminality which makes a God out of power and a false Heaven out of wealth.

 

10.  One cannot solve 'proletarian' crime while the self-righteous commercialism of 'bourgeois' criminality remains legal.  So long as we continue to live in an immoral society, a society in the grip of commercial exploitation, 'populist' crime will persist in the face of all attempts by the Establishment to eradicate it.  In order to tackle crime properly, one should first of all put an end to the bad examples 'from above' which, in temples of Mammon, directly or indirectly perpetuate it.  Social measures alone are hardly adequate!

 

11.  Just as, from a divine standpoint, nature/the world is a context of 'sin', the phenomenal subjectivity which hinders the development, through culture, of noumenal subjectivity in God, so, from a diabolic viewpoint, civilization/purgatory is a context of 'crime', the phenomenal objectivity of which militates against the development, through barbarism, of noumenal objectivity in the Devil.  Yet both 'sin' and 'crime', being phenomenal, are subject to constraint and correction, the former through the grace of God, and the latter through the punishment of the Devil.  For rest assured that where God is very firmly behind the salvation of sinners to grace, the Devil is just as firmly behind the damnation of criminals to punishment, since 'crime and punishment' are no less complementary, in their respectively objective fashions, than 'sin and grace' complement each other in their respectively subjective fashions - the former category in each pair phenomenal and the latter category noumenal.

 

12.  Hence while sinners, who are of nature, can be saved to the heaven of grace by God, criminals, in their civilization, can only be damned to the hell of punishment by the Devil.  The former in culture, the latter in barbarism.

 

13.  One should speak, echoing the above contentions, rather more of the criminality of Protestants with regard to civilization than of their 'sinfulness' with regard to nature, which, by contrast, is the traditional failing of Catholics.  Protestants may not be as guilty of sin as their Catholic counterparts, but they are far guiltier of crime, the crime of commercial materialism and its exploitation, and even desecration, of nature and the world.

 

 

CYCLE FORTY-FIVE

 

1.   Both nature and civilization, being phenomenal, are guilty, from a noumenal standpoint, of 'sin' and 'crime' respectively, since the relativity of the phenomenal contrasts, on a less than equal basis, with the - comparatively speaking - absolutism of the noumenal, and will be judged accordingly.

 

2.   To distinguish, subjectively, the least perfect cultural form of idealist science from the less (relative to least) perfect cultural form of corporate economics, while likewise distinguishing the more (relative to most) perfect cultural form of totalitarian politics from the most perfect cultural form of transcendentalist religion.

 

3.   To distinguish, objectively, the most imperfect barbarous content of naturalist science from the more (relative to most) imperfect barbarous content of communist economics, while likewise distinguishing the less (relative to least) imperfect barbarous content of authoritarian politics from the least imperfect barbarous content of fundamentalist religion.

 

4.   To distinguish, objectively, the most imperfect civilized content of materialist science from the more (relative to most) imperfect civilized content of capitalist economics, while likewise distinguishing the less (relative to least) imperfect civilized content of parliamentary politics from the least imperfect civilized content of nonconformist religion.

 

5.   To distinguish, subjectively, the least perfect natural form of realist science from the less (relative to least) perfect natural form of socialist economics, whilst likewise distinguishing the more (relative to most) perfect natural form of republican politics from the most perfect natural form of humanist religion.

 

6.   The least perfect cultural form of elemental photon particles contrasts absolutely with the most perfect cultural form of elemental photon wavicles and relatively with the less (relative to least) perfect cultural form of molecular photon particles and the more (relative to most) perfect cultural form of molecular photon wavicles.

 

7.   The most imperfect barbarous content of elemental proton particles contrasts absolutely with the least imperfect barbarous content of elemental proton wavicles and relatively with the more (relative to most) imperfect barbarous content of molecular proton particles and the less (relative to least) imperfect barbarous content of molecular proton wavicles.

 

8.   The most imperfect civilized content of elemental neutron particles contrasts absolutely with the least imperfect civilized content of elemental neutron wavicles and relatively with the more (relative to most) imperfect civilized content of molecular neutron particles and the less (relative to least) imperfect civilized content of molecular neutron wavicles.

 

9.   The least perfect natural form of elemental electron particles contrasts absolutely with the most perfect natural form of elemental electron wavicles and relatively with the less (relative to least) perfect natural form of molecular electron particles and the more (relative to most) perfect natural form of molecular electron wavicles.

 

10.  The Clear Light of Space corresponds to the least perfect cultural form and the Holy Spirit of Heaven, by contrast, to the most perfect cultural form, whilst, in between, the Unclear Light of Inner Space and the Unholy Spirit of Outer Heaven correspond to the less (relative to least) and more (relative to most) perfect manifestations, respectively, of cultural form.

 

11.  The Clear Fire of Time corresponds to the most imperfect barbarous content and the Holy Soul of Hell, by contrast, to the least imperfect barbarous content, whilst, in between, the Unclear Fire of Inner Time and the Unholy Soul of Outer Hell correspond to the more (relative to most) and less (relative to least) imperfect manifestations, respectively, of barbarous content.

 

12.  The Clear Water of Volume corresponds to the most imperfect civilized content and the Holy Mind of Purgatory, by contrast, to the least imperfect civilized content, whilst, in between, the Unclear Water of Inner Volume and the Unholy Mind of Outer Purgatory correspond to the more (relative to most) and less (relative to least) imperfect manifestations, respectively, of civilized content.

 

13.  The Clear Soil of Mass corresponds to the least perfect natural form and the Holy Will of the World, by contrast, to the most perfect natural form, whilst, in between, the Unclear Soil of Inner Mass and the Unholy Will of the Outer World correspond to the less (relative to least) and more (relative to most) perfect manifestations, respectively, of natural form.

 

 

CYCLE FORTY-SIX

 

1.   To contrast the Being of perfect cultural form with the Doing of imperfect barbarous content where the noumenal options are concerned, and, similarly, the Giving of perfect natural form with the Taking of imperfect civilized content with regard to the phenomenal options.

 

2.   Being ranges from the least perfect cultural form of idealist science to the most perfect cultural form of transcendentalist religion via the less (relative to least) perfect cultural form of corporate economics and the more (relative to most) perfect cultural form of totalitarian politics.  Hence whereas the most perfect Being is in transcendentalism, the least perfect Being is in idealism, with corporatism and totalitarianism coming in-between.

 

3.   Doing ranges from the most imperfect barbarous content of naturalist science to the least imperfect barbarous content of fundamentalist religion via the more (relative to most) imperfect barbarous content of communist economics and the less (relative to least) imperfect barbarous content of authoritarian politics.  Hence whereas the most imperfect Doing is in naturalism, the least imperfect Doing is in fundamentalism, with communism and authoritarianism coming in-between.

 

4.   Taking ranges from the most imperfect civilized content of materialist science to the least imperfect civilized content of nonconformist religion via the more (relative to most) imperfect civilized content of capitalist economics and the less (relative to least) imperfect civilized content of parliamentary politics.  Hence whereas the most imperfect Taking is in materialism, the least imperfect Taking is in nonconformism, with capitalism and parliamentarianism coming in-between.

 

5.   Giving ranges from the least perfect natural form of realist science to the most perfect natural form of humanist religion via the less (relative to least) perfect natural form of socialist economics and the more (relative to most) perfect natural form of republican politics.  Hence whereas the most perfect Giving is in humanism, the least perfect Giving is in realism, with socialism and republicanism coming in-between.

 

6.   Just as Being is only possible in perfect cultural form, so Doing is only possible in imperfect barbarous content, Taking only possible in imperfect civilized content, and Giving only possible in perfect natural form.

 

7.   Giving is no more 'phenomenal Being' than beauty is 'phenomenal truth'.  Giving is as distinct from Being ... as beauty from truth.

 

8.   Taking is no more 'phenomenal Doing' than knowledge is 'phenomenal power'.  Taking is as distinct from Doing ... as knowledge from power.

 

9.   Being is just as identifiable with illusion as with truth, the difference being that in the case of illusion it is identifiable with either negative outer cultural form (least perfect) or negative inner cultural form (less perfect), whereas in the case of truth its identification is with either positive outer cultural form (more perfect) or positive inner cultural form (most perfect).

 

10.  Doing is just as identifiable with weakness as with strength, the difference being that in the case of weakness it is identifiable with either negative outer barbarous content (most imperfect) or negative inner barbarous content (more imperfect), whereas in the case of strength its identification is with either positive outer barbarous content (less imperfect) or positive inner barbarous content (least imperfect).

 

11.  Taking is just as identifiable with ignorance as with knowledge, the difference being that in the case of ignorance it is identifiable with either negative outer civilized content (most imperfect) or negative inner civilized content (more imperfect), whereas in the case of knowledge its identification is with either positive outer civilized content (less imperfect) or positive inner civilized content (least imperfect).

 

12.  Giving is just as identifiable with ugliness as with beauty, the difference being that in the case of ugliness it is identifiable with either negative outer natural form (least perfect) or negative inner natural form (less perfect), whereas in the case of beauty its identification is with either positive outer natural form (more perfect) or positive inner natural form (most perfect).

 

 

CYCLE FORTY-SEVEN

 

1.   The most perfect cultural form of the Holy Spirit of Heaven ... is Supreme Being.

 

2.   The least imperfect barbarous content of the Holy Soul of Hell ... is Supreme Doing.

 

3.   The least imperfect civilized content of the Holy Mind of Purgatory ... is Supreme Taking.

 

4.   The most perfect natural form of the Holy Will of the World ... is Supreme Giving.

 

5.   The Supreme Being of the most perfect cultural form corresponds, in trinitarian terms, to the Holy Ghost.

 

6.   The Supreme Doing of the least imperfect barbarous content corresponds to the Father.

 

7.   The Supreme Taking of the least imperfect civilized content corresponds to the Son.

 

8.   The Supreme Giving of the most perfect natural form corresponds to the Mother.

 

9.   Form evolves from primacy towards supremacy.  Content, by contrast, devolves from primacy towards supremacy.

 

10.  Supremacy is always virtuous, in contrast to the vice, or viciousness, of primacy.

 

11.  The truth of Supreme Being is its joy in relation to spirit.

 

12.  The strength of Supreme Doing is its pride in relation to soul.

 

13.  The knowledge of Supreme Taking is its wisdom in relation to mind.

 

14.  The beauty of Supreme Giving is its pleasure in relation to will.

 

15.  Since primacy is alpha and supremacy ... omega, one might liken the least perfect cultural form of the Clear Light of Space to elemental primal Being, and the less (relative to least) perfect cultural form of the Unclear Light of Inner Space to molecular Primal Being; while likening the more (relative to most) perfect cultural form of the Unholy Spirit of Outer Heaven to molecular Supreme Being, and the most perfect cultural form of the Holy Spirit of Heaven to elemental Supreme Being.

 

16.  Similarly, one might liken the most imperfect barbarous content of the Clear Fire of Time to elemental Primal Doing, and the more (relative to most) imperfect barbarous content of the Unclear Fire of Inner Time to molecular Primal Doing; while likening the less (relative to least) imperfect barbarous content of the Unholy Soul of Outer Hell to molecular Supreme Doing, and the least imperfect barbarous content of the Holy Soul of Hell to elemental Supreme Doing.

 

17.  Again, one might liken the most imperfect civilized content of the Clear Water of Volume to elemental Primal Taking, and the more (relative to most) imperfect civilized content of the Unclear Water of Inner Volume to molecular Primal Taking; while likening the less (relative to least) imperfect civilized content of the Unholy Mind of Outer Purgatory to molecular Supreme Taking, and the least imperfect civilized content of the Holy Mind of Purgatory to elemental Supreme Taking.

 

18.  Finally, one might liken the least perfect natural form of the Clear Soil of Mass to elemental Primal Giving, and the less (relative to least) perfect natural form of the Unclear Soil of Inner Mass to molecular Primal Giving; while likening the more (relative to most) perfect natural form of the Unholy Will of the Outer World to molecular Supreme Giving, and the most perfect natural form of the Holy Will of the World to elemental Supreme Giving.

 

 

CYCLE FORTY-EIGHT

 

1.   The metaphysical association of Being with the photon enables us to distinguish the Primal Being, both elemental and molecular, of particle photons from the Supreme Being, both molecular and elemental, of wavicle photons.

 

2.   The metaphysical association of Doing with the proton enables us to distinguish the Primal Doing, both elemental and molecular, of particle protons from the Supreme Doing, both molecular and elemental, of wavicle protons.

 

3.   The metaphysical association of Taking with the neutron enables us to distinguish the Primal Taking, both elemental and molecular, of particle neutrons from the Supreme Taking, both molecular and elemental, of wavicle neutrons.

 

4.   The metaphysical association of Giving with the electron enables us to distinguish the Primal Giving, both elemental and molecular, of particle electrons from the Supreme Giving, both molecular and elemental, of wavicle electrons.

 

5.   One should distinguish, across the cultural spectrum of the Be-er, seeing from reading, and hallucinating from meditating, as between idealism and corporatism on the one hand, and totalitarianism and transcendentalism on the other hand.

 

6.   Likewise one should distinguish, across the barbarous spectrum of the Doer, hearing from thinking, and dreaming from acting, as between naturalism and communism on the one hand, and authoritarianism and fundamentalism on the other hand.

 

7.   Similarly, one should distinguish, across the civilized spectrum of the Taker, tasting from writing, and daydreaming from praying, as between materialism and capitalism on the one hand, and parliamentarianism and nonconformism on the other hand.

 

8.   Finally, one should distinguish, across the natural spectrum of the Giver, touching from talking, and imagining from dancing, as between realism and socialism on the one hand, and republicanism and humanism on the other hand.

 

9.   Seeing, or Sensual Being, corresponds to the least perfect cultural form and reading, or Intellectual Being, to the less (relative to least) perfect cultural form, while hallucinating, or Visionary or, better, Visual Being, corresponds to the more (relative to most) perfect cultural form and meditating, or Spiritual Being, to the most perfect cultural form.

 

10.  Hearing, or Sensual Doing, corresponds to the most imperfect barbarous content and thinking, or Intellectual Doing, to the more (relative to most) imperfect barbarous content, while dreaming, or Visual Doing, corresponds to the less (relative to least) imperfect barbarous content and acting, or Spiritual Doing, to the least imperfect barbarous content.

 

11.  Tasting, or Sensual Taking, corresponds to the most imperfect civilized content and writing, or Intellectual Taking, to the more (relative to most) imperfect civilized content, while daydreaming, or Visual Taking, corresponds to the less (relative to least) imperfect civilized content and praying, or Spiritual Taking, to the least imperfect civilized content.

 

12.  Touching, or Sensual Giving, corresponds to the least perfect natural form and talking, or Intellectual Giving, to the less (relative to least) perfect natural form, whilst imagining, or Visual Giving, corresponds to the more (relative to most) perfect natural form, and dancing, or Spiritual Giving, to the most perfect natural form.

 

13.  Hence the distinction between seeing and reading corresponds to Primal Being, the former elemental and the latter molecular, while the distinction between hallucinating and meditating corresponds to Supreme Being, the former molecular and the latter elemental.

 

14.  Hence the distinction between hearing and thinking corresponds to Primal Doing, the former elemental and the latter molecular, while the distinction between dreaming and acting corresponds to Supreme Doing, the former molecular and the latter elemental.

 

15.  Hence the distinction between tasting and writing corresponds to Primal Taking, the former elemental and the latter molecular, while the distinction between daydreaming and praying corresponds to Supreme Taking, the former molecular and the latter elemental.

 

16.  Hence the distinction between touching and talking corresponds to Primal Giving, the former elemental and the latter molecular, while the distinction between imagining and dancing corresponds to Supreme Giving, the former molecular and the latter elemental.

 

 

CYCLE FORTY-NINE

 

1.   From the elemental Primal Being of the eyes to the elemental Supreme Being of the lungs via the molecular Primal Being of the forebrain and the molecular Supreme Being of the superconscious.

 

2.   From the elemental Primal Doing of the ears to the elemental Supreme Doing of the heart via the molecular Primal Doing of the backbrain and the molecular Supreme Doing of the subconscious.

 

3.   From the elemental Primal Taking of the tongue to the elemental Supreme Taking of the brain via the molecular Primal Taking of the right midbrain and the molecular Supreme Taking of the conscious.

 

4.   From the elemental Primal Giving of the flesh to the elemental Supreme Giving of the womb via the molecular Primal Giving of the left midbrain and the molecular Supreme Giving of the unconscious.

 

5.   There is not one self but two selves - the phenomenal self and the noumenal self; nor one not-self but two not-selves - the phenomenal not-self and the noumenal not-self.

 

6.   Thus every individual is a combination of two selves or, more correctly, of two selves and two not-selves.

 

7.   A self is not elemental, still less molecular, but the product of a cohesive fusion of the various elements and molecules which combine together into atomic structures.  Such is also the case for a not-self.

 

8.   A self has two sides or aspects to it, viz. an objective, or particle, side, and a subjective, or wavicle, side - the former content and the latter form.  Such is also the case for a not-self.

 

9.   Both the phenomenal and noumenal selves are more subjective than objective, with a preponderating wavicle form, while both the phenomenal and noumenal not-selves, by contrast, are more objective than subjective, with a preponderating particle content.

 

10.  Thus the not-selves are contexts in which content preponderates, in particle objectivity, over form, whereas the selves are contexts, by contrast, in which form preponderates, in wavicle subjectivity, over content.

 

11.  Since selves/not-selves are divisible into objective and subjective sides respectively, we may term the objective side the will and, by contrast, the subjective side the soul, being careful to distinguish each of these from the elements, or faculties, which go to make up a self/not-self.

 

12.  It should follow that the not-selves, both noumenal and phenomenal, will be contexts in which, given their objective bias, will predominates over soul (or, more correctly, not-will over not-soul), in contrast to the predominance of soul over will in the more subjective contexts of both the phenomenal and noumenal selves.

 

13.  Hence it should also follow that a preponderating not-self will tend to rule over and oppress the self, and hence the soul, from the vantage-point of a predominating will.  Such an oppressive situation is characteristic of traditional gender relations, whereby the more objective male has tended to oppress the more subjective female, who has, of necessity, been obliged to accommodate her soul to the masculine will.

 

14.  Yet if, in contexts of the not-self, the will is always dominant over the soul (both phenomenal and noumenal), then in contexts of the self, by contrast, it is the soul which remains the dominant or, at any rate, preponderant factor ... as testimony to the subjective nature of the self in both its phenomenal and noumenal manifestations.

 

15.  Speaking metaphorically, one could say that science and economics, being objective, are contexts in which will predominates over soul (though this will only apply, as a rule, to their more objective modes), whereas politics and religion are contexts in which, by contrast, soul predominates over will (though this will only apply, as a rule, to their more subjective modes).

 

16.  The will of any given self/not-self, being objective, enables that self/not-self to select, from the available range of elemental and/or molecular options, that option which it most wishes to develop at any given time, be it sensual, intellectual, visual, or spiritual, and the emotional response to the selected option is then experienced by the soul, or subjective aspect, of whichever self/not-self happens to be in the ascendant.

 

17.  Hence the will provides any given self/not-self with a door into its elemental and/or molecular compartments, while the experience of one or more of these compartments is registered by the soul, which is the emotionally subjective aspect of that self/not-self.

 

18.  Salvation of the soul is not so much from the will, which in any case is ranged, when preponderant, against the soul (and thus against any prospect of salvation), but from the phenomenal manifestation of the soul to its noumenal manifestation ... as one passes, through spirit, from phenomenal self to noumenal self.

 

19.  Salvation of the soul, and hence of the self of which it is but a subjective aspect, is therefore from the natural plane of molecular Supreme Giving to the cultural plane of elemental Supreme Being, as from beauty to truth.  It can also be, in a more circumscribed sense, from the visual culture of molecular Supreme Being to the spiritual culture of elemental Supreme Being, thereby progressing within the context of noumenal subjectivity rather than, as elsewhere, from the phenomenal to the noumenal.

 

20.  The salvation of the phenomenal soul from molecular Supreme Giving, in imagination, to elemental Supreme Giving, in dance, is relative to the World, and therefore falls short of divine salvation ...  to the extent that the World falls short of Heaven.  It is simply to make a heaven of the World by choosing to focus upon its most subjective point, the point of the most perfect natural form.  Such a salvation, while relatively laudable, is necessarily an end-in-itself rather than a means to an ultimate end - the end, namely, of God the Holy Spirit of Heaven ... in the elemental Supreme Being of the most perfect cultural form.

 

21.  When the noumenal self selects, from the range of cultural options, Spiritual Being through the agency of its divine will, then the soul is brought to the peak of its emotional response in the joy that is the corollary of the noumenal self's being at one with the most perfect cultural form in the airy exercise of transcendental meditation.

 

22.  As soon as the noumenal self embraces spiritual culture through the exercise of its divine will, the soul is joyously saved to the elemental Supreme Being of the most perfect cultural form, and passes over into transpersonal unity with the Divine, becoming, thereby, One with the Holy Spirit of Heaven.

 

23.  The noumenal self is not literally, and never can be, the Holy Spirit of Heaven, but is only one with it through the practice of transcendental meditation.  The noumenal self remains an atomic unit and not an element of cultural Being.

 

24.  But the experience of elemental Supreme Being by the divine soul of the noumenal self ensures that, providing it continues to exercise its will in the maintenance of spiritual relations, the Holy Spirit of Heaven becomes its salvation and guarantee of Eternal Life.

 

 

CYCLE FIFTY

 

1.   Football is effectively the last bastion of slavery.  Despite the astronomical sums for which they are bought and sold, players are no better than commodities ... to be sold on the market to the highest bidder.

 

2.   The shame of transfer slavery, as one might call the ever-increasing fees with which the better players change hands, is the most damning indictment of professional football, which reduces people to commodities whose value is determined by the marketplace.

 

3.   The difference between a commodity and a human being ... is that where the former, as a thing, has a price tag, the latter, being sentient, is priceless.

 

4.   The crime of capitalism is to reduce everything to the status of a commodity, not excepting certain categories of persons.  Even the so-called Holy Bible can be bought and sold as a commodity!

 

5.   Capitalism does not spare anything, least of all the Arts, which it systematically subverts in the interests of commerce, reducing their various productions to a commodity which can be bought and sold on the marketplace, like any tube of toothpaste.

 

6.   The subversion of the Arts does not begin with a price tag; on the contrary, that is merely the culmination of a process which began much earlier ... with the subversion of the artist himself through the twin tyranny of commercial and financial pressures, the consequences of which are to render his creations more amenable to commercial presentation, and thus effect their undoing as 'art'.

 

7.   By the time the so-called 'work of art' reaches the shops as a commercial product, there is relatively little about it which would suggest that it deserves any better fate than that which the capitalist bourgeoisie have reserved for it.  Far from being the 'handmaiden of religion', as genuine art should be, it is now very firmly the whore of economics, with an equally spurious content.

 

8.   None of the Arts escapes the curse of capitalist subversion, but literature, on account of its reliance on the printed word, suffers an especially cruel fate at the hands of those for whom it is a product to be bought and sold in the marketplace.

 

9.   By reducing literature to a price tag in the marketplace, the commercial bourgeoisie have put it on a par with pizzas, cigarettes, toothpaste, alcohol, jeans, and other such products which, despite the criminal rhetoric of commercial advertising, one would hesitate to associate with the Arts!

 

10.  Nowadays a novel or a symphony is worth as little or as much as a pizza, an umbrella, or a pair of jeans!  It has no special status, such as was formerly reserved for creations deemed to have some spiritual significance, some connection, in relation to culture, with 'eternal values'.  For capitalist criminality has seen to it that nothing escapes its commercial grasp, not even God, Who, usually in the guise of Jesus Christ, must likewise be 'brought low', the better to fit into the materialistic scheme of things.

 

11.  Only when the capitalist lion lies down with the socialist lamb and commercial crime accordingly ceases to prevail ... will there be any prospect of an economic Heaven in the corporatism of 'Kingdom Come', the graceful transmutation of socialist sin (from mass ownership to Centre trusteeship), following the democratic establishment of religious sovereignty under Messianic auspices.

 

12.  Since crime is not rooted in the People but stems from the capitalist exploitation of the People by the bourgeoisie, punishment is largely directed towards protecting the former from the excesses of the latter, since the Devil's role in society is less that of an enemy of the World than one of defending the World, and hence the People, from overworldly encroachments, much as the sun defends the earth from the moon.

 

13.  Hence so long as there is crime, or commercial exploitation of the World, there will be punishment, since the Devil cannot abide the prospect of man getting away with the desecration, for example, of 'Mother Nature', the People, woman, etc.  Punishment is directed against crime, not against sin, which is of the World.  Though occasionally the Devil will punish God if it looks as though the latter is becoming too influential with the World at his expense!  Such a paradoxical punishment usually takes the form of a barbarous subversion of culture, since the Devil can do no more than to clip or, rather, singe God's wings whenever he feels unduly threatened.

 

14.  The Devil's justification for punishing criminals is premised upon the existence and perpetuation of crime, not upon the existence of either sin or grace, and therefore his reign can only last so long as there is crime, and hence a lunar/purgatorial Overworld, in existence for him to punish.

 

15.  Should the capitalist criminals have cause to 'turn over a new leaf' and renounce their criminality in favour of worldly sinfulness, so that the bourgeois lion effectively lies down with the proletarian lamb, then the Devil's justification for existing would be called into question, and the necessity of punishment likewise.

 

16.  Only when there is little or no capitalist crime and much socialist sin, will society be ready for the possibility of corporate (not to mention totalitarian and idealist) grace ... in the transcendentalism of 'Kingdom Come'.

 

17.  With sin saved to grace, the Devil would be isolated and in no position to punish anyone, least of all the non-existence of criminals, and so his own standing, as defender of the World, would be under divine review.

 

18.  Probably, at the last, the Devil will also be absorbed into God, since what fell, as noumenal objectivity, from alpha God in the beginning ... must surely return, in noumenal subjectivity, to omega God in the end, as divine justice replaces diabolic justice in the heavenly Kingdom, and punishment is accordingly transmuted towards grace.

 

19.  There is no punishment in God, only grace, and therefore there is no way in which God can punish the Devil.  Punishment will cease to be relevant in 'Kingdom Come', and therefore even the Devil will be encouraged to 'turn over a new leaf' and accept the salvation of grace.

 

 

CYCLE FIFTY-ONE

 

1.   The soul of the heart should not be confounded with or mistaken for the soul of the self (whether phenomenal or noumenal).  The former is germane to a specific organ and theological realm (Hell), whereas the latter cannot be defined in relation to a specific organ, but is diffused throughout the self of which, in wavicle subjectivity, it is the experiential side.

 

2.   Hence the Holy Soul of Hell, which I customarily identify with the Father, has nothing whatsoever to do with the soulful, or emotional, aspect of the self, but is germane to the heart.

 

3.   Likewise the Holy Will of the World, which I customarily identify with the Mother, has nothing whatsoever to do with the willing, or selective, aspect of the self, but is germane to the womb and thus, by implication, to sex.

 

4.   In fact, by comparison with the will of the womb, the will of the self is a sort of overwill or superwill which is diffused throughout the self of which, in particle objectivity, it is the willing aspect.

 

5.   The soul of the self is likewise a sort of oversoul or supersoul in relation to the soul of the heart.

 

6.   Speaking in general terms, it can be said that the noumenal self ranges from the eyes on the far right, as it were, of the cultural spectrum to the lungs on the far left via the forebrain on the right and the superconscious on the left, as from idealism and corporatism to totalitarianism and transcendentalism.

 

7.   Likewise it can be said that the phenomenal self ranges from the flesh on the far right, as it were, of the natural spectrum to the womb, or reproductive organs, on the far left via the left midbrain on the right and the unconscious on the left, as from realism and socialism to republicanism and humanism.

 

8.   Again, speaking in general terms, it can be said that the noumenal not-self ranges from the ears on the far right, as it were, of the barbarous spectrum to the heart on the far left via the backbrain on the right and the subconscious on the left, as from naturalism and communism to authoritarianism and fundamentalism.

 

9.   Likewise it can be said that the phenomenal not-self ranges from the tongue on the far right, as it were, of the civilized spectrum to the brain (corpus callosum) on the far left via the right midbrain on the right and the conscious mind on the left, as from materialism and capitalism to parliamentarianism and nonconformism.

 

10.  When we consider the self in relation to religion, then the lungs are the elemental focus of the noumenal self, while the womb (or reproductive organs generally) is the elemental focus of the phenomenal self.

 

11.  Conversely, when we consider the not-self in relation to religion, then the heart is the elemental focus of the noumenal not-self, while the brain (corpus callosum) is the elemental focus of the phenomenal not-self.

 

12.  Likewise when we consider the self in relation to politics, then the superconscious is the molecular focus of the noumenal self, while the unconscious is the molecular focus of the phenomenal self.

 

13.  Conversely, when we consider the not-self in relation to politics, then the subconscious is the molecular focus of the noumenal not-self, while the conscious is the molecular focus of the phenomenal self.

 

14.  Similarly, when we consider the self in relation to economics, then the forebrain is the molecular focus of the noumenal self, while the left midbrain is the molecular focus of the phenomenal self.

 

15.  Conversely, when we consider the not-self in relation to economics, then the backbrain is the molecular focus of the noumenal not-self, while the right midbrain is the molecular focus of the phenomenal not-self.

 

16.  Finally, when we consider the self in relation to science, then the eyes are the elemental focus of the noumenal self, while the flesh is the elemental focus of the phenomenal self.

 

17.  Conversely, when we consider the not-self in relation to science, then the ears are the elemental focus of the noumenal not-self, while the tongue is the elemental focus of the phenomenal not-self.

 

18.  Every self and not-self, whether phenomenal or noumenal, has both a will and a soul germane to itself - the objective and subjective aspects, respectively, of its atomic integrity.

 

19.  I believe that the distinction I customarily make between the brain in relation to religion (specifically nonconformism) and the physiological subdivisions thereof in relation to economics is, despite the apparent contradiction, fundamentally correct, though the term 'brain' is, I fear, too general to do adequate justice to the religious correlation in question.  Yet there, it seems to me, lies the dilemma, since it is rather that organ, or part of the brain, linking the two main cerebral hemispheres, viz. the old brain with the new brain (as defined by Koestler), which, in its liberal impartiality or even-handedness, so to speak, best serves to illustrate the paradox of intellectual transcendence - a necessarily bogus mode of transcendence from a spiritual standpoint.  That organ is termed the corpus callosum, and it straddles the brain, and its subdivisions thereof, viz. backbrain, right midbrain, left midbrain, and forebrain, pretty much as the ego straddles the mind and its subdivisions thereof, viz. subconscious, conscious, unconscious, and superconscious.

 

 

CYCLE FIFTY-TWO

 

1.   Just as I have distinguished between Primal Being and Supreme Being, so we can distinguish, on both elemental and molecular terms, the primal noumenal self from the supreme noumenal self, associating the former with the eyes in what we may call the elemental primal noumenal self and with the forebrain in the molecular primal noumenal self, whilst associating the latter with the superconscious in what may be called the molecular supreme noumenal self and with the lungs in the elemental supreme noumenal self.

 

2.   Thus we may distinguish the scientific essence, in idealism, of the elemental primal noumenal self from the economic essence, in corporatism, of the molecular primal noumenal self, while likewise distinguishing the political essence, in totalitarianism, of the molecular supreme noumenal self from the religious essence, in transcendentalism, of the elemental supreme noumenal self.

 

3.   It is my firm contention that the elemental and molecular primal noumenal selves, having a passive essence that corresponds to sensual and to intellectual culture respectively, are contexts in which noumenal will preponderates over noumenal soul, whereas the molecular and elemental supreme noumenal selves, having a passive essence that corresponds to visual and to spiritual culture respectively, are contexts in which noumenal soul preponderates over noumenal will.

 

4.   Thus it can be argued that whereas noumenal will preponderates over noumenal soul in the primal noumenal selves, noumenal soul preponderates over noumenal will in the supreme noumenal selves, which are correspondingly more subjective, and hence of a wavicle bias.

 

5.   Just as I have distinguished between Primal Doing and Supreme Doing, so we can distinguish, on both elemental and molecular terms, the primal noumenal not-self from the supreme noumenal not-self, associating the former with the ears in what we may call the elemental primal noumenal not-self and with the backbrain in the molecular primal noumenal not-self, whilst associating the latter with the subconscious in what may be called the molecular supreme noumenal not-self and with the heart in the elemental supreme noumenal not-self.

 

6.   Thus we can distinguish the scientific appearance, in naturalism, of the elemental primal noumenal not-self from the economic appearance, in communism, of the molecular primal noumenal not-self, while likewise distinguishing the political appearance, in authoritarianism, of the molecular supreme noumenal not-self from the religious appearance, in fundamentalism, of the elemental supreme noumenal not-self.

 

7.   It is my firm contention that the elemental and molecular primal noumenal not-selves, having an active appearance that corresponds to sensual and to intellectual barbarism respectively, are contexts in which noumenal not-will preponderates over noumenal not-soul, whereas the molecular and elemental supreme noumenal not-selves, having an active appearance that corresponds to visual and to spiritual barbarism respectively, are contexts in which noumenal not-soul preponderates over noumenal not-will.

 

8.   Thus it can be argued that whereas noumenal not-will preponderates over noumenal not-soul in the primal noumenal not-selves, noumenal not-soul preponderates over noumenal not-will in the supreme noumenal not-selves, which (in relation to this spectrum) are correspondingly more subjective, and hence of a wavicle bias.

 

9.   Just as I have distinguished between Primal Taking and Supreme Taking, so we can distinguish, on both elemental and molecular terms, the primal phenomenal not-self from the supreme phenomenal not-self, associating the former with the tongue in what we may call the elemental primal phenomenal not-self and with the right midbrain in the molecular primal phenomenal not-self, whilst associating the latter with the conscious in what may be called the molecular supreme phenomenal not-self and with the corpus callosum in the elemental supreme phenomenal not-self.

 

10.  Thus we may distinguish the scientific essence, in materialism, of the elemental primal phenomenal not-self from the economic essence, in capitalism, of the molecular primal phenomenal not-self, while likewise distinguishing the political essence, in parliamentarianism, of the molecular supreme phenomenal not-self from the religious essence, in nonconformism, of the elemental supreme phenomenal not-self.

 

11.  It is my firm contention that the elemental and molecular primal phenomenal not-selves, having a reactive essence that corresponds to sensual and to intellectual civilization respectively, are contexts in which phenomenal not-will preponderates over phenomenal not-soul, whereas the molecular and elemental supreme phenomenal not-selves, having a reactive essence that corresponds to visual and to spiritual civilization respectively, are contexts in which phenomenal not-soul preponderates over phenomenal not-will.

 

12.  Thus it can be argued that whereas phenomenal not-will preponderates over phenomenal not-soul in the primal phenomenal not-selves, phenomenal not-soul preponderates over phenomenal not-will in the supreme phenomenal not-selves, which (in relation to this spectrum) are correspondingly more subjective, and hence of a wavicle bias.

 

13.  Just as I have distinguished between Primal Giving and Supreme Giving, so we can distinguish, on both elemental and molecular terms, the primal phenomenal self from the supreme phenomenal self, associating the former with the flesh in what we may call the elemental primal phenomenal self and with the left midbrain in the molecular primal phenomenal self, whilst associating the latter with the unconscious in what may be called the molecular supreme phenomenal self and with the womb in the elemental supreme phenomenal self.

 

14.  Thus we may distinguish the scientific appearance, in realism, of the elemental primal phenomenal self from the economic appearance, in socialism, of the molecular primal phenomenal self, while likewise distinguishing the political appearance, in republicanism, of the molecular supreme phenomenal self from the religious appearance, in humanism, of the elemental supreme phenomenal self.

 

15.  It is my firm contention that the elemental and molecular primal phenomenal selves, having an attractive appearance that corresponds to sensual and to intellectual nature respectively, are contexts in which phenomenal will preponderates over phenomenal soul, whereas the molecular and elemental supreme phenomenal selves, having an attractive appearance that corresponds to visual and to spiritual nature respectively, are contexts in which phenomenal soul preponderates over phenomenal will.

 

16.  Thus it can be argued that whereas phenomenal will preponderates over phenomenal soul in the primal phenomenal selves, phenomenal soul preponderates over phenomenal will in the supreme phenomenal selves, which are correspondingly more subjective, and hence of a wavicle bias.

 

17.  Culture is centred, in conceptual essence, because culture is inner form, whether objective or subjective, whereas nature, its phenomenal counterpart, is rooted in perceptual appearance, because nature is outer form, whether objective or subjective.

 

18.  Barbarism is rooted in perceptual appearance, because barbarism is outer content, whether objective or subjective, whereas civilization, its phenomenal counterpart, is centred in conceptual essence, because civilization is inner content, whether objective or subjective.

 

19.  Hence the form of culture is always conceptual ... from the least perfect cultural form of Sensual Being (seeing) to the most perfect cultural form of Spiritual Being (meditating) via the less (relative to least) perfect cultural form of Intellectual Being (reading) and the more (relative to most) perfect cultural form of Visual Being (hallucinating).  The essence of inner form is culture, while the essence of culture is Being.

 

20.  Conversely, the form of nature is always perceptual ... from the least perfect natural form of Sensual Giving (touching) to the most perfect natural form of Spiritual Giving (dancing) via the less (relative to least) perfect natural form of Intellectual Giving (talking) and the more (relative to most) perfect natural form of Visual Giving (imagining).  The appearance of outer form is nature, while the appearance of nature is Giving.

 

21.  By contrast, the content of civilization is always conceptual ... from the most imperfect civilized content of Sensual Taking (tasting) to the least imperfect civilized content of Spiritual Taking (praying) via the more (relative to most) imperfect civilized content of Intellectual Taking (writing) and the less (relative to least) imperfect civilized content of Visual Taking (daydreaming).  The essence of inner content is civilization, while the essence of civilization is Taking.

 

22.  Conversely, the content of barbarism is always perceptual ... from the most imperfect barbarous content of Sensual Doing (hearing) to the least imperfect barbarous content of Spiritual Doing (acting) via the more (relative to most) imperfect barbarous content of Intellectual Doing (thinking) and the less (relative to least) imperfect barbarous content of Visual Doing (dreaming).  The appearance of outer content is barbarism, while the appearance of barbarism is Doing.

 

 

CYCLE FIFTY-THREE

 

1.   Appearance is synonymous with perception and essence synonymous with conception, so we may confidently maintain that the perceptual is always apparent and the conceptual always essential, since the one is outer and the other inner.  However, as we have seen, both form and content can be perceptual or conceptual, outer or inner, depending on their physical/metaphysical status.

 

2.   There is nothing better, or more divine, than conceptual form and nothing worse, or more diabolic, than perceptual content - the difference, in short, between culture and barbarism, or Being and Doing.

 

3.   The conceptual content of civilization and the perceptual form of nature constitute phenomenal alternatives which, as man and woman, tend to react against and attract each other in terms of Taking and Giving.

 

4.   To progress from the perceptual form of nature to the conceptual form of culture, as from beauty to truth, is to evolve from Giving to Being, which is the salvation of the World.

 

5.   To regress from the conceptual content of civilization to the perceptual content of barbarism, as from knowledge to power, is to devolve from Taking to Doing, which is the damnation of the Overworld.

 

6.   The conceptual form of culture is never more divine than in the Spiritual Being of the elemental supreme noumenal self whose will and soul are One, through meditation, with the Holy Spirit of Heaven.

 

7.   The perceptual content of barbarism is never more diabolic than in the Sensual Doing of the elemental primal noumenal not-self whose not-will and not-soul are One, through hearing, with the Clear Fire of Time.

 

8.   Content, whether perceptual or conceptual, is always quantitative, whereas form, whether perceptual or conceptual, is always qualitative.

 

9.   Hence both knowledge and power are quantitative, as befitting civilization and barbarism, whereas both beauty and truth are qualitative, as befitting nature and culture.

 

10.  The quantitative, which is objective, can be thought of in terms of particles, whereas the qualitative, which is subjective, should be thought of in terms of wavicles.

 

11.  It is on account of its qualitative nature that sin can be saved by the qualitative culture of grace, passing from the realm of outer form to the realm of inner form.

 

12.  Short of converting to qualitative nature, the quantitative civilization of crime can only be damned by the quantitative barbarism of punishment, passing from the realm of inner content to the realm of outer content.

 

13.  Damnation to barbarous punishment can only be avoided by civilized criminals if they convert to natural sin and thus abandon their criminality.  For sinners, who are one, in their phenomenal self, with perceptual form, can be saved to the grace of conceptual form, whereas criminals, who are one, in their phenomenal not-self, with conceptual content, can only be damned to the punishment of perceptual content.

 

14.  A world of realist and socialist and republican and humanist sin ... is more pleasing to God than one dominated by materialist and capitalist and parliamentary and nonconformist crime.  God loves sinners because they can be saved by and to the grace of His idealism and corporatism and totalitarianism and, above all, transcendentalism.

 

15.  God's love of sinners is the divine counterpart to the Devil's hatred of criminals, since criminals, in their materialism and capitalism and parliamentarianism and nonconformism, besmirch the world that he rules over, and he will damn them to the punishment of his fundamentalism and authoritarianism and communism and, above all, naturalism, if they persist in their criminal folly.

 

16.  By contrast to the Devil's hatred of criminals, God's love of sinners is premised upon a comprehension of the fact that, in their indulgence of perceptual form, they are wise after a (phenomenal) fashion and need only accept conceptual form, through Him, to become supremely wise in the divine wisdom of supreme noumenal self, rising from pleasure through beauty to joy through truth.

 

 

CYCLE FIFTY-FOUR

    

1.   The worldly wise know that there is more pleasure in Giving than in Taking, and continue to give accordingly.

 

2.   Likewise, the heavenly wise know that there is more joy in Being than in Doing, and continue to be accordingly.

 

3.   It is easier to cultivate culture in a cult than by oneself ... in a solitary context that, in its individuality, owes more to civilization than to culture.

 

4.   The semantic connection between cult and culture is no less significant than that between sect and section.

 

5.   One might even go so far as to contend that no true culture can be cultivated independently of a cult, which exists expressly for the purpose of enabling the individuals who form it to merge themselves into the communal identity towards which it strives.

 

6.   Unlike a crowd, which is a motley collection of individuals, a true community transcends the individuals of whom it is composed in the transpersonal unity of the cult.

 

7.   The cult member has no individuality in the way a member of the crowd has; for he has left his individuality behind, in pursuance of the transpersonal identity to which his cult aspires.

 

8.   The crowd is always vulnerable to chaos and violence because the individuals of whom it is composed retain their individuality, both physically and mentally, which, under pressure, can easily burst out of the collective framework in reaction against other individuals.

 

9.   A commune differs from a crowd to the extent that the individuals who compose it share a common purpose in living together as equally and harmoniously as possible.

 

10.  However, unlike a cult, a commune can be purely secular, and hence socialistic, in its basic structure, with no transpersonal aspirations beyond the day-to-day management of community relations in the interests of the physical wellbeing of all its members.

 

11.  In this regard, a commune stands somewhere in between a crowd and a cult, with potential to devolve or evolve in either direction, so to speak.

 

12.  On another level, a club also stands somewhere in between a crowd and a cult, though its members tend to be less communal and correspondingly more individualistic, if on phenomenal rather than, like the crowd, noumenal terms.

 

13.  Unlike a commune, members of a club tend to develop or assert their individuality within the confines of the purpose for which the club exists.

 

14.  One might argue that a club is essentially a bourgeois commune in which the individuals of whom it is composed hone their individuality to the greater purpose for which the club exists, while remaining free, as individuals, to come and go as they please.

 

15.  The biggest (and worst) clubs tend to allow their members maximum freedom with regard to the pursuit of individual goals, thereby approximating to the crowd.

 

16.  By contrast, the biggest (and best) communes tend to adopt a cult-like status in pursuance of some cultural or transcendent goal.

 

17.  There is nothing particularly evil or vicious, in this context, about the word 'communism', which is semantically close to commune, community, communion, and other such words expressing the desire of individuals to lose themselves in a greater whole for purposes of social and/or moral self-improvement.

 

18.  There are of course individuals who wish to lose themselves in the crowd, but that is usually for other than moral purposes; indeed, it enables them to express their individuality under cover of the collective, as in the case of football hooligans and vandals.

 

19.  Such individuals may live a part of their lives in the collective, but they have nothing whatsoever to do with community or cult.  They reflect the diabolical tendency of certain wild beasts to hunt in packs.

 

20.  Indeed, whereas the club individual is largely a lunar/purgatorial phenomenon, the crowd individual is fundamentally a solar/diabolical noumenon, a creature who moves more easily and feels greater security in the noumenal objectivity of the crowd than in the phenomenal objectivity of his specific or chosen individuality.

 

21.  Generally, the commune expresses the secular collectivity of the World, which is largely socialistic, whereas the cult expresses the religious collectivity of those whose 'Kingdom' is not of this world but of the heavenly Beyond.  In the one case, the individual is able to lose himself within the phenomenal subjectivity of the group, which functions on a predominantly mundane basis, whereas in the other case, that of the cult, the individual is swallowed up, more completely, within the noumenal subjectivity of the cultural aspiration, which stands to the commune as transcendentalism to humanism or, in economic terms, as corporatism to socialism.

 

22.  Official religions were once cults that achieved recognition by the State and were, in large part, taken over by the State, as in the cases of Christianity and Islam.

 

23.  A cult that is taken over by the State, becoming its official religion, is fated to splinter into sects which, backed by state power, are likely to war on one another in the interests of their respective dogmas.

 

24.  For, unlike a cult, a sect reflects the objectivity of the State with which, completely or in part, it is aligned, and will utilize every means, including violence, to serve its dogmatic interests at the expense of weaker sects.

 

25.  The history of Christianity affords us a poignant example of inter-denominational conflict brought about by the utilization of state power to back its sectarian divisions and advance a variety of conflicting dogmas.

 

26.  The revolution in religion will only come when a cult effectively takes over the State and absorbs it into itself, thereby establishing the basis for peace through the gradual 'withering' of state responsibility proportionate to the advancement of religious culture.

 

27.  The cult of Social Transcendentalism, to which I subscribe, has no intentions of allowing itself to be taken-over by the State, but desires nothing less than to take over the State, democratically and peacefully, in the interests of the Centre, which is my definition of the context of mass religious sovereignty that I equate with 'Kingdom Come'.

 

28. Thus it is not the will of the self-proclaimed Messiah of Social Transcendentalism to allow his cult to be hijacked by the State, becoming thereafter its official religion, with all the attendant moral disadvantages that such a fate entails, including the possibility of sectarian schism.  The 'Kingdom of Heaven' will only come universally to pass, in this age of mass sovereignty, when Social Transcendentalism is in a position to democratically take over the State and thus transmute it towards the Centre, ending, once and for all, the Devil's grip on religion and thereby freeing it for culture in the cultivation of Visual and/or Spiritual Being.

 

 

CYCLE FIFTY-FIVE

 

1.   Just as there are two forms of Primal Being, viz. sensual (or optical) and intellectual, so there are two forms of illusion, which correspond to the elemental and molecular subdivisions of the culture in question.

 

2.   Just as there are two forms of Supreme Being, viz. visual and spiritual, so there are two forms of truth, which correspond to the molecular and elemental subdivisions of the culture in question.

 

3.   Thus whereas Primal Being is a culture of illusion, Supreme Being is a culture of truth, whether with regard to the elemental or molecular subdivisions in each case.

 

4.   We can therefore distinguish the objective status of illusion from the subjective status of truth - the former affiliated to the light (eyes) and the latter to the spirit (air).

 

5.   Hence whereas seeing and reading are manifestations of cultural illusion, by dint of their association with the elemental and molecular modes of Primal Being, hallucinating (tripping) and meditating are manifestations of cultural truth, by dint of their association with the molecular and elemental modes of Supreme Being.

 

6.   Just as there are two concepts of Primal Doing, viz. sensual (or aural) and intellectual, so there are two concepts of weakness, which correspond to the elemental and molecular subdivisions of the barbarism in question.

 

7.   Just as there are two concepts of Supreme Doing, viz. visual and spiritual, so there are two concepts of strength (power), which correspond to the molecular and elemental subdivisions of the barbarism in question.

 

8.   Thus whereas Primal Doing is a barbarism of weakness, Supreme Doing is a barbarism of strength, whether with regard to the elemental or molecular subdivisions in each case.

 

9.   We can therefore distinguish the objective status of weakness from the subjective status of strength - the former affiliated to the fire (ears) and the latter to the soul (blood).

 

10.  Hence whereas hearing and thinking are manifestations of barbarous weakness, by dint of their association with the elemental and molecular modes of Primal Doing, dreaming and acting (ritual) are manifestations of barbarous strength, by dint of their association with the molecular and elemental modes of Supreme Doing.

 

11.  Just as there are two concepts of Primal Taking, viz. sensual and intellectual, so there are two concepts of ignorance, which correspond to the elemental and molecular subdivisions of the civilization in question.

 

12.  Just as there are two concepts of Supreme Taking, viz. visual and spiritual, so there are two concepts of knowledge, which correspond to the molecular and elemental subdivisions of the civilization in question.

 

13.  Thus whereas Primal Taking is a civilization of ignorance, Supreme Taking is a civilization of knowledge, whether with regard to the elemental or molecular modes in each case.

 

14.  We can therefore distinguish the objective status of ignorance from the subjective status of knowledge - the former affiliated to the water (tongue/ink) and the latter to the mind (intellect).

 

15.  Hence whereas tasting and writing are manifestations of civilized ignorance, by dint of their association with the elemental and molecular modes of Primal Taking, daydreaming and praying are manifestations of civilized knowledge, by dint of their association with the molecular and elemental modes of Supreme Taking.

 

16.  Just as there are two forms of Primal Giving, viz. sensual and intellectual, so there are two forms of ugliness, which correspond to the elemental and molecular subdivisions of the nature in question.

 

17.  Just as there are two forms of Supreme Giving, viz. visual and spiritual, so there are two forms of beauty, which correspond to the molecular and elemental subdivisions of the nature in question.

 

18.  Thus whereas Primal Giving is a nature of ugliness, Supreme Giving is a nature of beauty, whether with regard to the elemental or molecular modes in each case.

 

19.  We can therefore distinguish the objective status of ugliness from the subjective status of beauty - the former affiliated to the earth (skin/flesh) and the latter to the will (womb/sex).

 

20.  Hence whereas touching and talking are manifestations of natural ugliness, by dint of their association with the elemental and molecular modes of Primal Giving, imagining and dancing are manifestations of natural beauty, by dint of their association with the molecular and elemental modes of Supreme Giving.

 

 

CYCLE FIFTY-SIX

 

1.   It is debatable whether any art form that panders to the senses, like art to the eyes and music to the ears, can really be morally justified.  Rather would it seem that these art forms 'fly in the face' of moral considerations.

 

2.   Whether the reader (of books) is morally worse than the viewer (of paintings) or the thinker (of free thoughts) morally worse than the listener (to music) ... is a debatable, not to say doubtful, point!

 

3.   Conversely, anything that panders to the omega as opposed to the alpha, to truth, say, as opposed to illusion, has the grace of moral conviction behind it.

 

4.   Since there are two approaches to truth, viz. a visual and a spiritual, corresponding to the molecular and elemental subdivisions of Supreme Being, it follows that whatever conduces towards either approach is morally justified, and hence deserving of cultural encouragement.

 

5.   Hence the use of hallucinogenic stimulants to cultivate Visual Being within the framework of culture is no less morally justifiable than recourse to transcendental meditation for purposes of cultivating Spiritual Being there.

 

6.   Either way, the supreme noumenal self will be selecting and experiencing Supreme Being, and thus partaking of positive divinity on the basis of either more perfect cultural form (Visual Being) or, ultimately, most perfect cultural form (Spiritual Being).

 

7.   By contrast, both viewing and reading would constitute modes of Primal Being which are relative to negative divinity on the basis of either least perfect cultural form (Sensual Being) or less perfect cultural form (Intellectual Being), as selected and experienced by the primal noumenal self.

 

8.   Doubtless there is a place, up to a point, for illusion as well as truth, but we should never forget that truth, and hence hallucinating and meditating, is what brings one to Supreme Being, and thus frees one from scientific and economic illusions.

 

9.   Because molecular Supreme Being is affiliated, through the superconscious psyche, with totalitarian politics, it stands to reason that the visual approach to truth will be more symptomatic of a political phase or bias in cultural society or the individual ... than of a religious one.

 

10.  Hence we could distinguish the Social Theocratic status of molecular Supreme Being from the Social Transcendentalist status of elemental Supreme Being, since the latter, having an affiliation, through the lungs, with transcendentalist religion, is of the spirit and thus symptomatic of the most perfect approach to Supreme Being ... such that should prevail in the properly religious phase and context of cultural society.

 

11.  Of course, I have long distinguished between Social Theocracy and Social Transcendentalism in such fashion, conceiving of the former as the political front for the establishment and development of the latter, which is the true aim and goal of cultural striving.

 

12.  Only with a political front, necessarily totalitarian in character, can a cult, or culture, democratically challenge the State and advance its cause at the State's expense.  For if the cult does not take over the State, transmuting it in keeping with its divine essence, then that cult risks being taken-over by the State and, if not destroyed, at the very least corrupted as a state religion.

 

13.  Should Social Theocracy succeed, democratically and peacefully, in taking over the republican State, then, duly transmuted, the Centre would arise as the resurrectional framework in which Social Transcendentalism can flourish, and with it the most perfect cultural form of the Holy Spirit of Heaven in the elemental Supreme Being of 'Kingdom Come'.

 

 

CYCLE FIFTY-SEVEN

 

1.   God as Supreme Being ... is the culmination of evolution, not the inception, or beginning, of the Universe.

 

2.   The Universe began not in Supreme Being but in Primal Being, the elemental Primal Being, more correctly, of the Clear Light of Space (the Void).

 

3.   It wouldn't even be true to say that the Universe evolves from Primal Being to Supreme Being, as though there was a straightforward evolutionary progression from A to Z, or alpha to omega.  Rather would it be nearer the mark to contend that it devolves from Primal Being in Space to Primal Giving in Mass, with evolution being rather more a question of life evolving from Supreme Giving in the World to Supreme Being in the heavenly Beyond.

 

4.   Likewise one could argue, after a fashion, that there is devolution from Primal Doing in Time to Primal Taking in Volume, with evolution from Supreme Taking in Purgatory to Supreme Doing in Hell.

 

5.   Hence rather than life or the Universe reflecting a single pattern of devolution and evolution, we would have two modes of devolution and evolution, viz. a subjective mode and an objective mode.

 

6.   Subjective devolution would be from the negative noumenal subjectivity of Primal Being to the negative phenomenal subjectivity of Primal Giving, as from photon particles to electron particles, whereas subjective evolution would be from the positive phenomenal subjectivity of Supreme Giving to the positive noumenal subjectivity of Supreme Being, as from electron wavicles to photon wavicles.

 

7.   Objective devolution would be from the negative noumenal objectivity of Primal Doing to the negative phenomenal objectivity of Primal Taking, as from proton particles to neutron particles, whereas objective evolution would be from the positive phenomenal objectivity of Supreme Taking to the positive noumenal objectivity of Supreme Doing, as from neutron wavicles to proton wavicles.

 

8.   One can no more devolve from the subjective plane to the objective one ... than evolve from objectivity to subjectivity.  The objective and the subjective remain opposite realms, subject to separate patterns of devolution and evolution.

 

9.   To devolve from negative conceptual form to negative perceptual form, as from Space or Mass, is to devolve regressively, whereas to evolve from positive perceptual form to positive conceptual form, as from the World to Heaven, is to evolve progressively.

 

10.  To devolve from negative perceptual content to negative conceptual content, as from Time to Volume, is to devolve progressively, whereas to evolve from positive conceptual content to positive perceptual content, as from Purgatory to Hell, is to evolve regressively.

 

11.  Regressive devolution is a fall and progressive devolution a rise.  Conversely, regressive evolution is a damnation and progressive evolution a salvation.

 

12.  Hence whereas regressive devolution is to fall into sin, the sinfulness of negative phenomenal subjectivity, progressive evolution is towards salvation by grace, the grace of positive noumenal subjectivity.

 

13.  Hence whereas progressive devolution is to rise into crime, the criminality of negative phenomenal objectivity, regressive evolution is towards damnation by punishment, the punishment of positive noumenal objectivity.

 

14.  Repentant sinners, who are of the mundane World, are blessed by divine grace.

 

15.  Arraigned criminals, who are of the purgatorial Overworld, are cursed by diabolical punishment.

 

16.  God saves (admits) sinners to Heaven, while the Devil damns (condemns) criminals to Hell.

 

17.  To fall, regressively, from culture to nature, and to rise, progressively, from barbarism to civilization.

 

18.  Conversely, to be saved, progressively, from the World to Heaven, and to be damned, regressively, from Purgatory to Hell.

 

19.  The fallen Last shall be the saved First, while the risen First shall be the damned Last.

 

20.  Those who are of Primal Being shall return, via the World, to Supreme Being, while those who are of Primal Doing shall return, via Purgatory, to Supreme Doing.  From dust to dust, and from ashes to ashes.

 

 

CYCLE FIFTY-EIGHT

 

1.   To contrast the fall of primal woman, in the Antimother, from Primal God ... with the rise of primal man, in the Antison, from Primal Devil.

 

2.   Conversely, to contrast the damnation of supreme man, in the Son, by Supreme Devil ... with the salvation of supreme woman, in the Mother, by Supreme God.

 

3.   Hence to contrast the fall of primal nature, in negative perceptual form, from primal culture ... with the rise of primal civilization, in negative conceptual content, from primal barbarism.

 

4.   Hence to contrast the damnation of supreme civilization, in positive perceptual content, by supreme barbarism ... with the salvation of supreme nature, in positive conceptual form, by supreme culture.

 

5.   It is easier to cultivate conceptual form in truth if one has been accustomed to perceptual form in beauty, than if one has been accustomed, by contrast, to either conceptual content in knowledge or perceptual content in strength.

 

6.   A man must be reborn from conceptual content to perceptual form ... if he is to stand any chance of subsequently being saved by and to conceptual form.  To some extent, this process is germane to Catholicism, which conduces towards a sinful self-identification on the part of both men and women alike.

 

7.   By contrast, the Protestant has little or no awareness of sin, because he is accustomed to an objective self-identification in conceptual content, which precludes any prospect of a Christian rebirth.  He is more genuinely male, and hence someone who is steeped in the criminality of the Risen, if not the Damned.

 

8.   The criminal is no more aware of sin ... than the sinner of criminality.  Neither is he aware of God, although he effectively fears the Devil, and hence the possibility of diabolical punishment.

 

9.   By contrast, the sinner will have little or no fear of the Devil, because he lives in hopeful expectation of God and the possibility, in consequence, of being saved by divine grace.

 

10.  To say that all men are sinners would be as untrue as to claim that all men were criminals.  The fact is that only Catholics are sinners, and hence confessors of sin, while their Protestant counterparts are effectively criminals, and hence perpetrators of crime, which is to say, of civilized as opposed to natural values.

 

11.  It would be as illogical to damn sin as to save crime.  Sin can only be saved by grace, while crime is damned by punishment.  'Damned sinners' and 'saved criminals' are merely figments of the imagination!

 

12.  Whether they commit crime/sin on a regular or an irregular basis, one thing is certain: sooner or later all criminals will be damned and all sinners saved, for there is no escaping the absolutism of either punishment or grace!

 

13.  Formerly, people thought of Hell as a realm where sinners were punished.  Really, it is a realm where criminals are punished!  For the Devil only recognizes crime, and Hell is his way of punishing those who perpetrate it - one necessarily apparent and therefore perceptual (public).

 

14.  Likewise God only recognizes sin, and Heaven is His way of bestowing grace - one necessarily essential and therefore conceptual (private).

 

15.  Whether one is fated to be saved to Heaven or damned to Hell ... will depend, to a large extent, upon one's being recognizable as either a sinner or a criminal, that is to say, upon one's being either Catholic or Protestant, humanist or nonconformist.

 

16.  When the Last Judgement finally comes to pass, there will be no sitting on the fence.  For the Devil will have as much right to damn criminals ... as God to save sinners - the former damning from the Overworld to Hell, and the latter saving from the World to Heaven, as knowledge and beauty, corresponding to phenomenal evil and good, are respectively rent asunder by power and truth, their noumenal counterparts.

 

17.  Before the Last Judgement, all criminals will have the option of converting from crime to sin, from the purgatorial Overworld to the mundane World, and thus of 'lying down with the lamb' in a sort of feminine rebirth.  Those who take this option can subsequently expect to be saved.  Those, on the other hand, who scorn it in loyalty to their criminal traditions ... will be hunted down, like wild beasts, by the Devil's henchmen and condemned to everlasting punishment!

 

18.  My hope and conviction is that the great majority of people will be eligible, as sinners, for salvation, and thus be blessed with the air of Heaven rather than cursed by the blood of Hell, leaving the religious alpha to fundamentalist fools as they soar Heavenwards, on wings of joy, towards the religious omega ... of transcendentalist wisdom - the supreme redemption, through grace, of Supreme Mass.

 

 

CYCLE FIFTY-NINE

 

1.   To contrast the 'criminal' essence of free verse with the 'sinful' appearance of bound verse - the former objectively civilized and the latter subjectively natural.

 

2.   Likewise to contrast the 'punishing' appearance of what may be called superfree verse with the 'graceful' essence of ... superbound verse - the former objectively barbarous and the latter subjectively cultural.

 

3.   Really, bound verse, which rhymes within certain metric conventions, is figurative, while free verse, its non-rhyming antithesis, is representational - the former feminine and the latter masculine.

 

4.   Similarly, superbound verse, which rhymes within a non-readerly framework conducive to pure contemplation, is non-figurative, while superfree verse, its non-rhyming antithesis, is non-representational - the former divine and the latter diabolic.

 

5.   The distinction between figurative and non-figurative is of phenomenal relativity vis--vis noumenal absolutism within a subjective framework.

 

6.   The distinction between representational and non-representational is of phenomenal relativity vis--vis noumenal absolutism within an objective framework.

 

7.   The most perfect poetry can only be non-figurative, since its approximation to Being through conceptual form transcends the mundane concerns, through perceptual form, of figurative poetry ... pretty much as culture transcends nature.

 

8.   Non-figurative poetry is the poetry of idealism, whereas figurative poetry is the poetry of realism.

 

9.   Conversely, non-representational poetry is the poetry of naturalism, whereas representational poetry is the poetry of materialism.

 

10.  Broadly, poetry is the 'literature' of science, whereas philosophy is the 'literature' of religion, fiction the 'literature' of economics, and drama the 'literature' of politics.

 

11.  Hence to distinguish the scientific status of poetry from the economic status of fiction, as one would distinguish the clear elemental from the unclear molecular.

 

12.  Hence to distinguish the political status of drama from the religious status of philosophy, as one would distinguish the unholy molecular from the holy elemental.

 

13.  To distinguish, within poetry, the naturalism of non-representation from the materialism of representation, while likewise distinguishing the realism of figuration from the idealism of non-figuration.

 

14.  To distinguish, within fiction, the communism of allegories from the capitalism of novels, while likewise distinguishing the socialism of short stories from the corporatism of prose poems.

 

15.  To distinguish, within drama, the authoritarianism of tragedy from the parliamentarianism of comedy, while likewise distinguishing the republicanism of social drama from the totalitarianism of poetic drama.

 

16.  To distinguish, within philosophy, the fundamentalism of monologues from the nonconformism of essays, while likewise distinguishing the humanism of dialogues from the transcendentalism of aphorisms.

 

17.  A barbarous society, rooted in science, would be one dominated by poetry, specifically in the guise of non-representation, the naturalist per se of poetry, and would suffer (if at all) only 'bovaryized' modes of fiction, drama, and philosophy.

 

18.  A civilized society, rooted in economics, would be one dominated by fiction, specifically in the guise of novels, the capitalist per se of fiction, and would suffer (if at all) only 'bovaryized' modes of philosophy, poetry, and drama.

 

19.  A natural society, centred in politics, would be one dedicated to drama, specifically in the guise of social drama, the socialist per se of drama, and would suffer (if at all) only 'bovaryized' modes of poetry, philosophy, and fiction.

 

20.  A cultural society, centred in religion, would be one dedicated to philosophy, specifically in the guise of aphorisms, the transcendentalist per se of philosophy, and would suffer (if at all) only 'bovaryized' modes of drama, fiction, and poetry.

 

21.  The task of the supreme literary artist, as I conceive of him, is to help bring about a cultural society in which philosophy comes to divine fruition in the most perfect cultural form.  Only then will philosophy be saved to the grace of aphorisms, becoming a true reflection of Supreme Being.

 

 

CYCLE SIXTY

 

1.   The World, necessarily mundane, is a context where sin is the rule and grace the exception, whereas Heaven, by contrast, is a context in which grace is the rule and sin the exception.

 

2.   The Overworld, necessarily purgatorial, is a context in which crime is the rule and punishment the exception, whereas Hell, by contrast, is a context in which punishment is the rule and crime the exception.

 

3.   Did the Catholic clergy not adhere to a rule of strict celibacy, they would be unable and unqualified to offer grace, no matter how provisionally, to sinners, but would become 'bogged down' in carnal sin.

 

4.   The Protestant clergy do not need to maintain a rule of strict celibacy for the simple reason that their role is less one of absolving sinners from sin ... than of warning criminals as to the likely consequences of their crime.

 

5.   To distinguish the scientific status, in noumenal objectivity, of Jazz/Blues music from the economic status, in phenomenal objectivity, of Romantic/Classical music.

 

6.   Likewise to distinguish the political status, in phenomenal subjectivity, of Rock/Pop music from the religious status, in noumenal subjectivity, of Country/Folk music.

 

7.   It could be argued that, just as the distinction between Romantic and Classical music is one of content and form, or content-over-form vis--vis form-over-content, so the distinction between Jazz and Blues, Rock and Pop, and Country and Folk ... is likewise one of content-over-form vis--vis form-over-content, thus suggesting the likelihood of an objective/subjective division between the respective musical pairings.

 

8.   To distinguish, within the framework of culture, the idealism of Trad Blues from the corporatism of Trad Classical with regard to Primal Being, and the totalitarianism of Trad Pop from the transcendentalism of Trad Folk with regard to Supreme Being.

 

9.   To distinguish, within the framework of barbarism, the naturalism of Trad Jazz from the communism of Trad Romantic with regard to Primal Doing, and the authoritarianism of Trad Rock from the fundamentalism of Trad Country with regard to Supreme Doing.

 

10.  To distinguish, within the framework of civilization, the materialism of Modern Jazz from the capitalism of Modern Romantic with regard to Primal Taking, and the parliamentarianism of Modern Rock from the nonconformism of Modern Country with regard to Supreme Taking.

 

11.  To distinguish, within the framework of nature, the realism of Modern Blues from the socialism of Modern Classical with regard to Primal Giving, and the republicanism of Modern Pop from the humanism of Modern Folk with regard to Supreme Giving.

 

12.  Broadly, it can be seen that the 'modern' contexts, which are generally electric, correspond to phenomenal options, while the 'trad' contexts, which are generally acoustic, correspond to noumenal options.

 

 

CYCLE SIXTY-ONE

 

1.   One should speak of the fall of Blues from trad to modern, as from elemental Primal Being to elemental Primal Giving, and the fall of Classical from trad to modern, as from molecular Primal Being to molecular Primal Giving.

 

2.   Conversely, one should speak of the rise of Jazz from trad to modern, as from elemental Primal Doing to elemental Primal Taking, and the rise of Romantic from trad to modern, as from molecular Primal Doing to molecular Primal Taking.

 

3.   By contrast, one should speak of the salvation of Pop from modern to trad, as from molecular Supreme Giving to molecular Supreme Being, and the salvation of Folk from modern to trad, as from elemental Supreme Giving to elemental Supreme Being.

 

4.   Conversely, one should speak of the damnation of Rock from modern to trad, as from molecular Supreme Taking to molecular Supreme Doing, and the damnation of Country from modern to trad, as from elemental Supreme Taking to elemental Supreme Doing.

 

5.   Modern Blues (electric) is the musical paradigm of the fall of man or, more accurately, woman from negative outer culture to negative outer nature.

 

6.   The other way of falling, that of Classical from trad to modern, is from negative inner culture to negative inner nature.

 

7.   Conversely, Modern Jazz is the musical paradigm of the rise of man from negative outer barbarism to negative outer civilization.

 

8.   The other way of rising, that of Romantic from trad to modern, is from negative inner barbarism to negative inner civilization.

 

9.   Trad Pop (song-based) is the musical paradigm of the salvation of man or, more accurately, woman from positive outer nature to positive outer culture.

 

10.  The other way of being saved, that of Folk from modern to trad, is from positive inner nature to positive inner culture.

 

11.  Trad Rock (Rock 'n' Roll) is the musical paradigm of the damnation of man from positive outer civilization to positive outer barbarism.

 

12.  The other way of being damned, that of Country from modern to trad, is from positive inner civilization to positive inner barbarism.

 

13.  Ultimately, the only types of music that can be saved ... are Modern Pop and Modern Folk - the former to Trad Pop and the latter to Trad Folk, which are the molecular and elemental musical manifestations, respectively, of Supreme Being.

 

14.  One might liken the totalitarianism of Trad Pop to Social Theocracy, and the transcendentalism of Trad Folk to Social Transcendentalism - the former effectively political and the latter religious.

 

15.  Doubtless a cultural correlation can be inferred between Trad Pop and Visual Being (hallucinating) on the one hand, and between Trad Folk and Spiritual Being (meditating) on the other hand.

 

 

CYCLE SIXTY-TWO

 

1.   Absolute Primal Being = elemental particle photons = outer negative culture = Clear Light of Space.

 

2.   Relative Primal Being = molecular particle photons = inner negative culture = Unclear Light of (Inner) Space.

 

3.   Relative Supreme Being = molecular wavicle photons = outer positive culture = Unholy Spirit of (Outer) Heaven.

 

4.   Absolute Supreme Being = elemental wavicle photons = inner positive culture = Holy Spirit of Heaven.

 

5.   Absolute Primal Doing = elemental particle protons = outer negative barbarism = Clear Fire of Time.

 

6.   Relative Primal Doing = molecular particle protons = inner negative barbarism = Unclear Fire of (Inner) Time.

 

7.   Relative Supreme Doing = molecular wavicle protons = outer positive barbarism = Unholy Soul of (Outer) Hell.

 

8.   Absolute Supreme Doing = elemental wavicle protons = inner positive barbarism = Holy Soul of Hell.

 

9.   Absolute Primal Taking = elemental particle neutrons = outer negative civilization = Clear Water of Volume.

 

10.  Relative Primal Taking = molecular particle neutrons = inner negative civilization = Unclear Water of (Inner) Volume.

 

11.  Relative Supreme Taking = molecular wavicle neutrons = outer positive civilization = Unholy Mind of (Outer) Purgatory.

 

12.  Absolute Supreme Taking = elemental wavicle neutrons = inner positive civilization = Holy Mind of Purgatory.

 

13.  Absolute Primal Giving = elemental particle electrons = outer negative nature = Clear Soil of Mass.

 

14.  Relative Primal Giving = molecular particle electrons = inner negative nature = Unclear Soil of (Inner) Mass.

 

15.  Relative Supreme Giving = molecular wavicle electrons = outer positive nature = Unholy Will of the (Outer) World.

 

16.  Absolute Supreme Giving = elemental wavicle electrons = inner positive nature = Holy Will of the World.

 

17.  The scientific way of approaching life is through Time, whether the Space-Time of absolute/relative Primal Being (sequential) and relative/absolute Supreme Being (repetitive); or the Time-Time (Time per se) of absolute/relative Primal Doing (sequential) and relative/absolute Supreme Doing (repetitive); or the Volume-Time of absolute/relative Primal Taking (sequential) and relative/absolute Supreme Taking (repetitive); or the Mass-Time of absolute/relative Primal Giving (sequential) and relative/absolute Supreme Giving (repetitive).

 

18.  The economic way of approaching life is through Volume, whether the Space-Volume of elemental/molecular particle photons (volumetric) and molecular/elemental wavicle photons (voluminous); or the Time-Volume of elemental/molecular particle protons (volumetric) and molecular/elemental wavicle protons (voluminous); or the Volume-Volume (Volume per se) of elemental/molecular particle neutrons (volumetric) and molecular/elemental wavicle neutrons (voluminous); or the Mass-Volume of elemental/molecular particle electrons (volumetric) and molecular/elemental wavicle electrons (voluminous).

 

19.  The political way of approaching life is through Mass, whether the Space-Mass of outer/inner negative culture (massed) and outer/inner positive culture (massive); or the Time-Mass of outer/inner negative barbarism (massed) and outer/inner positive barbarism (massive); or the Volume-Mass of outer/inner negative civilization (massed) and outer/inner positive civilization (massive); or the Mass-Mass (Mass per se) of outer/inner negative nature (massed) and outer/inner positive nature (massive).

 

20.  The religious way of approaching life is through Space, whether the Space-Space (Space per se) of the Clear/Unclear Light of Space (spatial) and the Unholy/Holy Spirit of Heaven (spaced); or the Time-Space of the Clear/Unclear Fire of Time (spatial) and the Unholy/Holy Soul of Hell (spaced); or the Volume-Space of the Clear/Unclear Water of Volume (spatial) and the Unholy/Holy Mind of Purgatory (spaced); or the Mass-Space of the Clear/Unclear Soil of Mass (spatial) and the Unholy/Holy Will of the World (spaced).

 

 

CYCLE SIXTY-THREE

 

1.   From the idealist idealism, or idealism per se, of absolute Primal Being to the transcendentalist idealism of absolute Supreme Being via the corporate idealism of relative Primal Being and the totalitarian idealism of relative Supreme Being.

 

2.   From the idealist corporatism of elemental particle photons to the transcendentalist corporatism of elemental wavicle photons via the corporate corporatism, or corporatism per se, of molecular particle photons and the totalitarian corporatism of molecular wavicle photons.

 

3.   From the idealist totalitarianism of outer negative culture to the transcendentalist totalitarianism of inner positive culture via the corporate totalitarianism of inner negative culture and the totalitarian totalitarianism, or totalitarianism per se, of outer positive culture.

 

4.   From the idealist transcendentalism of the Clear Light of Space to the transcendentalist transcendentalism, or transcendentalism per se, of the Holy Spirit of Heaven via the corporate transcendentalism of the Unclear Light of (Inner) Space and the totalitarian transcendentalism of the Unholy Spirit of (Outer) Heaven.

 

5.   From the naturalist naturalism, or naturalism per se, of absolute Primal Doing to the fundamentalist naturalism of absolute Supreme Doing via the communist naturalism of relative Primal Doing and the authoritarian naturalism of relative Supreme Doing.

 

6.   From the naturalist communism of elemental particle protons to the fundamentalist communism of elemental wavicle protons via the communist communism, or communism per se, of molecular particle protons and the authoritarian communism of molecular wavicle protons.

 

7.   From the naturalist authoritarianism of outer negative barbarism to the fundamentalist authoritarianism of inner positive barbarism via the communist authoritarianism of inner negative barbarism and the authoritarian authoritarianism, or authoritarianism per se, of outer positive barbarism.

 

8.   From the naturalist fundamentalism of the Clear Fire of Time to the fundamentalist fundamentalism, or fundamentalism per se, of the Holy Soul of Hell via the communist fundamentalism of the Unclear Fire of (Inner) Time and the authoritarian fundamentalism of the Unholy Soul of (Outer) Hell.

 

9.   From the materialist materialism, or materialism per se, of absolute Primal Taking to the nonconformist materialism of absolute Supreme Taking via the capitalist materialism of relative Primal Taking and the parliamentary materialism of relative Supreme Taking.

 

10.  From the materialist capitalism of elemental particle neutrons to the nonconformist capitalism of elemental wavicle neutrons via the capitalist capitalism, or capitalism per se, of molecular particle neutrons and the parliamentary capitalism of molecular wavicle neutrons.

 

11.  From the materialist parliamentarianism of outer negative civilization to the nonconformist parliamentarianism of inner positive civilization via the capitalist parliamentarianism of inner negative civilization and the parliamentary parliamentarianism, or parliamentarianism per se, of outer positive civilization.

 

12.  From the materialist nonconformism of the Clear Water of Volume to the nonconformist nonconformism, or nonconformism per se, of the Holy Mind of Purgatory via the capitalist nonconformism of the Unclear Water of (Inner) Volume and the parliamentary nonconformism of the Unholy Mind of (Outer) Purgatory.

 

13.  From the realist realism, or realism per se, of absolute Primal Giving to the humanist realism of absolute Supreme Giving via the socialist realism of relative Primal Giving and the republican realism of relative Supreme Giving.

 

14.  From the realist socialism of elemental particle electrons to the humanist socialism of elemental wavicle electrons via the socialist socialism, or socialism per se, of molecular particle electrons and the republican socialism of molecular wavicle electrons.

 

15.  From the realist republicanism of outer negative nature to the humanist republicanism of inner positive nature via the socialist republicanism of inner negative nature and the republican republicanism, or republicanism per se, of outer positive nature.

 

16.  From the realist humanism of the Clear Soil of Mass to the humanist humanism, or humanism per se, of the Holy Will of the World via the socialist humanism of the Unclear Soil of (Inner) Mass and the republican humanism of the Unholy Will of the (Outer) World.

 

17.  From the idealist per se of cultural science in absolute Primal Being to the transcendentalist per se of cultural religion in the Holy Spirit of Heaven via the corporate per se of cultural economics in molecular particle photons and the totalitarian per se of cultural politics in outer positive culture.

 

18.  From the naturalist per se of barbarous science in absolute Primal Doing to the fundamentalist per se of barbarous religion in the Holy Soul of Hell via the communist per se of barbarous economics in molecular particle protons and the authoritarian per se of barbarous politics in outer positive barbarism.

 

19.  From the materialist per se of civilized science in absolute Primal Taking to the nonconformist per se of civilized religion in the Holy Mind of Purgatory via the capitalist per se of civilized economics in molecular particle neutrons and the parliamentary per se of civilized politics in outer positive civilization.

 

20.  From the realist per se of natural science in absolute Primal Giving to the humanist per se of natural religion in the Holy Will of the World via the socialist per se of natural economics in molecular particle electrons and the republican per se of natural politics in outer positive nature.

 

21.  From the Time-Space of cultural science to the Space-Space (Space per se) of cultural religion via the Volume-Space of cultural economics and the Mass-Space of cultural politics.

 

22.  From the Time-Time (Time per se) of barbarous science to the Space-Time of barbarous religion via the Volume-Time of barbarous economics and the Mass-Time of barbarous politics.

 

23.  From the Time-Volume of civilized science to the Space-Volume of civilized religion via the Volume-Volume (Volume per se) of civilized economics and the Mass-Volume of civilized politics.

 

24.  From the Time-Mass of natural science to the Space-Mass of natural religion via the Volume-Mass of natural economics and the Mass-Mass (Mass per se) of natural politics.

 

25.  From idealism to TRANSCENDENTALISM via corporatism and totalitarianism ... in relation to (heavenly) culture.

 

26.  From NATURALISM to fundamentalism via communism and authoritarianism ... in relation to (hellish) barbarism.

 

27.  From materialism to nonconformism via CAPITALISM and parliamentarianism ... in relation to (purgatorial) civilization.

 

28. From realism to humanism via socialism and REPUBLICANISM ... in relation to (mundane) nature.

 

29.  From the Devil of naturalism to the God of transcendentalism via the man of capitalism and the woman of republicanism.

 

30.  From punishment to grace via crime and sin.

 

31.  From Hell to Heaven via Purgatory and the World.

 

32.  From power to truth via knowledge and beauty.

 

33. From Time to Space via Volume and Mass.

 

 

CYCLE SIXTY-FOUR

 

1.   From hellish punishment to heavenly grace via purgatorial crime and mundane sin.

 

2.   From power-time to truth-space via knowledge-crime and beauty-mass.

 

3.   From the punishment of Time to the grace of Space via the criminality of Volume and the sinfulness of Mass.

 

4.   From the least graceful Time-Space of scientific idealism to the most graceful Space-Space of religious transcendentalism via the less (relative to least) graceful Volume-Space of economic corporatism and the more (relative to most) graceful Mass-Space of political totalitarianism.

 

5.   From the most punishing Time-Time of scientific naturalism to the least punishing Space-Time of religious fundamentalism via the more (relative to most) punishing Volume-Time of economic communism and the less (relative to least) punishing Mass-Time of political authoritarianism.

 

6.   From the most criminal Time-Volume of scientific materialism to the least criminal Space-Volume of religious nonconformism via the more (relative to most) criminal Volume-Volume of economic capitalism and the less (relative to least) criminal Mass-Volume of political parliamentarianism.

 

7.   From the least sinful Time-Mass of scientific realism to the most sinful Space-Mass of religious humanism via the less (relative to least) sinful Volume-Mass of economic socialism and the more (relative to most) sinful Mass-Mass of political republicanism.

 

8.   Just as grace properly begins with Supreme Being, so the proper beginning of sin is with Supreme Giving.  For grace adheres rather more to the subjectivity of Heaven, both outer and inner, than to the (by comparison) objectivity of culture, while sin likewise adheres rather more to the subjectivity of the World, both outer and inner, than to the (by comparison) objectivity of nature.

 

9.   Conversely, just as punishment properly ends with Primal Doing, so the proper ending of crime is with Primal Taking.  For punishment adheres rather more to the objectivity of barbarism, both outer and inner, than to the (by comparison) subjectivity of Hell, while crime likewise adheres rather more to the objectivity of civilization, both outer and inner, than to the (by comparison) subjectivity of Purgatory.

 

10.  Heterosexuality is a blend of male and female elements in what is effectively a meeting of crime and sin.

 

11.  There is more crime in homosexuality than in heterosexuality, and more sin in lesbianism than in heterosexuality, the reason being that whereas heterosexuality is both male and female, homosexuality is exclusively male and lesbianism exclusively female - the former broadly appertaining to Volume and the latter to Mass.

 

12.  Masturbation is a sort of absolute homosexuality and voyeurism, by contrast, a sort of absolute lesbianism.

 

13.  When masturbation and voyeurism blend, as in the use of pornographic erotica, one can speak of noumenal heterosexuality, the abstract equivalent of conventional heterosexuality, which is phenomenal.

 

14.  Noumenal heterosexuality is a blend of grace and punishment, rather than of crime and sin.

 

15.  There is no crime in masturbation - only punishment.

 

16.  Conversely, there is no sin in voyeurism - only grace.

 

17.  To regard masturbation as sinful is as illogical as it would be to regard voyeurism as criminal.  Sin appertains to the mundane realm of nature/the world, and crime to the lunar realm of civilization/purgatory.

 

18.  Strictly speaking, there are two kinds of lesbianism, viz. an objective kind involving actual bodies and a subjective kind involving recourse to plastic inflatables and/or vibrators.

 

19.  The objective kind of lesbianism stems from the old-brain side of the left midbrain, and the subjective kind from the new-mind side of the unconscious.

 

20.  Strictly speaking, there are two kinds of homosexuality, viz. an objective kind involving actual bodies and a subjective kind involving recourse to plastic inflatables and/or vibrators.

 

21.  The objective kind of homosexuality stems from the old-brain side of the right midbrain, and the subjective kind from the new-mind side of the conscious.

 

22.  Strictly speaking, there are two kinds of phenomenal heterosexuality, viz. an objective kind involving actual bodies and a subjective kind involving recourse to plastic inflatables and/or vibrators.

 

23.  The objective kind of phenomenal heterosexuality stems from the old-brain side of the corpus callosum (linking right to left midbrains), and the subjective kind from the new-mind side of the ego.

 

24.  If we turn, now, from the phenomenal realms of lesbianism/heterosexuality/homosexuality to the noumenal realms of voyeurism/heterosexuality/masturbation, we shall find that the latter are likewise divisible between an objective and a subjective alternative.

 

25.  Strictly speaking, there are two kinds of voyeurism, viz. an objective kind involving actual bodies and a subjective kind involving (passive) recourse to pornographic erotica.

 

26.  The objective kind of voyeurism stems from the old-brain side of the forebrain, and the subjective kind from the new-mind side of the superconscious.

 

27.  Strictly speaking, there are two kinds of masturbation, viz. an objective kind involving manual manipulation and a subjective kind involving recourse to autonomous devices.

 

28.  The objective kind of masturbation stems from the old-brain side of the backbrain, and the subjective kind from the new-mind side of the subconscious.

 

29.  Strictly speaking, there are two kinds of noumenal heterosexuality, viz. an objective kind involving oral practices and a subjective kind involving (active) recourse to pornographic erotica.

 

30.  The objective kind of noumenal heterosexuality stems from the old-brain side of the supercallosum (linking forebrain to backbrain), and the subjective kind from the new-mind side of the superego (linking superconscious to subconscious).

 

 

CYCLE SIXTY-FIVE

 

1.   Unlike the distinction between the old and new brains, which divides the left-hand side of the overall brain from its right-hand side in terms of a vertical axis, the distinction between the left midbrain and the right midbrain appertains to a horizontal axis, so to speak, which forms a right-angle with the aforementioned.  Thus the left midbrain is subject, like its phenomenal counterpart, to both old and new brain divisions.

 

2.   In relation to the left midbrain, which (being contiguous in its subjectivity with the forebrain) is to the left of our horizontal axis dividing the one midbrain from the other, the forebrain is effectively extreme left, since to the left of the left midbrain.

 

3.   In relation to the right midbrain, which (being contiguous in its objectivity with the backbrain) is to the right of our horizontal axis dividing the one midbrain from the other, the backbrain is effectively extreme right, since to the right of the right midbrain.

 

4.   Hence whereas the left midbrain connotes with anything that is left wing, the forebrain connotes with whatever is extreme left wing.

 

5.   And whereas the right midbrain connotes with anything that is right wing, the backbrain connotes with whatever is extreme right wing.

 

6.   From the extreme right-wing Time of the backbrain to the extreme left-wing Space of the forebrain via the right-wing Volume of the right midbrain and the left-wing Mass of the left midbrain.

 

7.   From the Time-Space of the elemental forebrain to the Space-Space of the elemental superconscious via the Volume-Space of the molecular forebrain and the Mass-Space of the molecular superconscious.

 

8.   From the Time-Time of the elemental backbrain to the Space-Time of the elemental subconscious via the Volume-Time of the molecular backbrain and the Mass-Time of the molecular subconscious.

 

9.   From the Time-Volume of the elemental right-midbrain to the Space-Volume of the elemental conscious via the Volume-Volume of the molecular right-midbrain and the Mass-Volume of the molecular conscious.

 

10.  From the Time-Mass of the elemental left-midbrain to the Space-Mass of the elemental unconscious via the Volume-Mass of the molecular left-midbrain and the Mass-Mass of the molecular unconscious.

 

11.  In distinguishing between the elemental/molecular forebrain and the molecular/elemental superconscious, one is effectively dividing the objectivity of old-brain Time/Volume from the subjectivity of new-mind Mass/Space on the basis of a physical/psychical generalization appertaining to culture.

 

12.  Likewise in distinguishing between the elemental/molecular backbrain and the molecular/elemental subconscious, one is effectively dividing the objectivity of old-brain Time/Volume from the subjectivity of new-mind Mass/Space on the basis of a physical/psychical generalization appertaining to barbarism.

 

13.  Similarly, in distinguishing between the elemental/molecular right-midbrain and the molecular/elemental conscious, one is effectively dividing the objectivity of old-brain Time/Volume from the subjectivity of new-mind Mass/Space on the basis of a physical/psychical generalization appertaining to civilization.

 

14.  Finally, in distinguishing between the elemental/molecular left-midbrain and the molecular/elemental unconscious, one is effectively dividing the objectivity of old-brain Time/Volume from the subjectivity of new-mind Mass/Space on the basis of a physical/psychical generalization appertaining to nature.

 

15.  More pedantically, one could speak of the Time-Space of the elemental forebrain vis--vis the Volume-Space of the molecular forebrain in relation to the old brain, and of the Mass-Space of the molecular forebrain vis--vis the Space-Space of the elemental forebrain in relation to the new brain, but such a physical uniformity applied throughout the forebrain would hardly do proper justice to the underlining particle/wavicle distinction which, no matter how interrelated, enables one to distinguish, in this cultural context, the objectivity of Time and Volume from the subjectivity of Mass and Space.

 

16.  Conversely, a pedantic distinction between the elemental and molecular superconscious of the old mind vis--vis the molecular and elemental superconscious of the new mind would not do proper justice to the physical/psychical distinction which, no matter how generalized, enables the objectivity of Time and Volume to be distinguished, in this cultural context, from the subjectivity of Mass and Space.

 

17.  Of course, what applies to the forebrain/superconscious applies, in varying degrees, to each of the other subdivisions of the overall brain and mind, viz. backbrain/subconscious, right midbrain/conscious, and left midbrain/unconscious.

 

18.  Thus we should have no hesitation in contending that whenever objectivity is at stake, be it with regard to Time or Volume, the physical, dominated by particles, is to the fore, while, conversely, whenever subjectivity is the leading quality, be it with regard to Mass or Space, the psychical, subject to a wavicle preponderance, will be to the fore.

 

19.  However, the degree to which the physical in the old brain will preponderate over the psychical of the old mind or, conversely, the psychical in the new mind preponderate over the physical of the new brain will vary from subdivision to subdivision of the overall brain/mind.

 

20.  Thus it is my contention that in the more objective contexts of the backbrain and the right midbrain, the old-brain physical will considerably preponderate over the old-mind psychical, whereas in the more subjective contexts of the left midbrain and the forebrain, by contrast, the new-mind psychical will considerably preponderate over the new-brain physical.

 

21.  However, the preponderance of new-mind psychical over new-brain physical in the backbrain and the right midbrain will be considerably less than in the cases of the left midbrain and the forebrain, while, conversely, the preponderance of old-brain physical over old-mind psychical in the left midbrain and the forebrain will be considerably less than in the cases of the backbrain and the right midbrain.

 

22.  Such conclusions entitle one to conceive of Time-Space and Volume-Space in the forebrain as superficially objective in relation to the profound subjectivity of Mass-Space and Space-Space in the superconscious, but of Time-Time and Volume-Time in the backbrain as profoundly objective in relation to the superficial subjectivity of Mass-Time and Space-Time in the subconscious.

 

23.  Conversely, one is thereby entitled to conceive of Time-Volume and Volume-Volume in the right midbrain as profoundly objective in relation to the superficial subjectivity of Mass-Volume and Space-Volume in the conscious, but of Time-Mass and Volume-Mass in the left midbrain as superficially objective in relation to the profound subjectivity of Mass-Mass and Space-Mass in the unconscious.

 

 

CYCLE SIXTY-SIX

 

1.   If we accept that the subdivisions of the overall brain/mind are each divisible into old/new brain and old/new mind, then it must follow that those disciplines which are primarily objective, like science and economics, will correspond to the old/new-brain part of this division, while those disciplines, by contrast, which are primarily subjective, like politics and religion, will correspond to the old/new-mind part of the division in question.

 

2.   Hence we should be able to distinguish the scientific and economic predilections of the old/new brain from the political and religious predilections of the old/new mind, irrespective of to whichever subdivision of the overall brain/mind.

 

3.   Thus one should distinguish the scientific idealism of the elemental forebrain from the economic corporatism of the molecular forebrain with regard to the old brain, and the political totalitarianism of the molecular superconscious from the religious transcendentalism of the elemental superconscious with regard to the new mind, conceiving of the physical definition as germane to elemental Primal Being/molecular particle photons, and the psychical definition as germane to outer positive culture/the Holy Spirit of Heaven - the former options objective and the latter ones subjective.

 

4.   Likewise, one should distinguish the scientific naturalism of the elemental backbrain from the economic communism of the molecular backbrain with regard to the old brain, and the political authoritarianism of the molecular subconscious from the religious fundamentalism of the elemental subconscious with regard to the new mind, conceiving of the physical definition as germane to elemental Primal Doing/molecular particle protons, and the psychical definition as germane to outer positive barbarism/the Holy Soul of Hell - the former options objective and the latter ones subjective.

 

5.   Similarly, one should distinguish the scientific materialism of the elemental right-midbrain from the economic capitalism of the molecular right-midbrain with regard to the old brain, and the political parliamentarianism of the molecular conscious from the religious nonconformism of the elemental conscious with regard to the new mind, conceiving of the physical definition as germane to elemental Primal Taking/molecular particle neutrons, and the psychical definition as germane to outer positive civilization/the Holy Mind of Purgatory - the former options objective and the latter ones subjective.

 

6.   Finally, one should distinguish the scientific realism of the elemental left-midbrain from the economic socialism of the molecular left-midbrain with regard to the old brain, and the political republicanism of the molecular unconscious from the religious humanism of the elemental unconscious with regard to the new mind, conceiving of the physical definition as germane to elemental Primal Giving/molecular particle electrons, and the psychical definition as germane to outer positive nature/the Holy Will of the World - the former options objective and the latter ones subjective.

 

7.   Hence whereas science and economics are rooted, as objective disciplines, in the physical, politics and religion, by contrast, are centred, as subjective disciplines, in the psychical, and never more so than when in their primary, or genuine, manifestations respectively (as above).

 

8.   However, when it comes to the 'bovaryized' manifestations of each of our four main disciplines, as described elsewhere, we are in the paradoxical realm, for example, of the old mind as secondary, or shadow, host to politics and religion, and the new brain as secondary, or shadow, host to science and economics.

 

9.   The elemental example of the old mind as secondary host to cultural religion would be in terms of the idealist transcendentalism of the Clear Light of Space (the Void), whose correlation with the elemental superconscious of the old mind constitutes a quasi-scientific mode of religious 'subjectivity'.

 

10.  The molecular example of the old mind as secondary host to cultural religion would be in terms of the corporate transcendentalism of the Unclear Light of Inner Space, whose correlation with the molecular superconscious constitutes a quasi-economic mode of religious 'subjectivity'.

 

11.  The elemental example of the old mind as secondary host to cultural politics would be in terms of the idealist totalitarianism of outer negative culture, whose correlation with the elemental superconscious constitutes a quasi-scientific mode of political 'subjectivity'.

 

12.  The molecular example of the old mind as secondary host to cultural politics would be in terms of the fascist totalitarianism of inner negative culture, whose correlation with the molecular superconscious constitutes a quasi-economic mode of political 'subjectivity'.

 

 

CYCLE SIXTY-SEVEN

 

1.   Obviously, what applies to elemental/molecular superconscious 'bovaryizations' of cultural politics and religion in the old mind applies just as much to their barbarous, civilized, and natural counterparts ... relative, so I contend, to the secondary subconscious, conscious, and unconscious.

 

2.   Hence the elemental example of the old mind as secondary host to barbarous religion would be in terms of the naturalist fundamentalism of the Clear Fire of Time, whose correlation with the elemental subconscious of the old mind constitutes a quasi-scientific mode of religious 'subjectivity'.

 

3.   The molecular example of the old mind as secondary host to barbarous religion would be in terms of the communist fundamentalism of the Unclear Fire of Inner Time, whose correlation with the molecular subconscious constitutes a quasi-economic mode of religious 'subjectivity'.

 

4.   The elemental example of the old mind as secondary host to barbarous politics would be in terms of the naturalist authoritarianism of outer negative barbarism, whose correlation with the elemental subconscious constitutes a quasi-scientific mode of political 'subjectivity'.

 

5.   The molecular example of the old mind as secondary host to barbarous politics would be in terms of the communist authoritarianism of inner negative barbarism, whose correlation with the molecular subconscious constitutes a quasi-economic mode of political 'subjectivity'.

 

6.   Likewise the elemental example of the old mind as secondary host to civilized religion would be in terms of the materialist nonconformism of the Clear Water (Ice) of Volume, whose correlation with the elemental conscious constitutes a quasi-scientific mode of religious 'subjectivity'.

 

7.   The molecular example of the old mind as secondary host to civilized religion would be in terms of the capitalist nonconformism of the Unclear Water of Inner Volume, whose correlation with the molecular conscious constitutes a quasi-economic mode of religious 'subjectivity'.

 

8.   The elemental example of the old mind as secondary host to civilized politics would be in terms of the materialist parliamentarianism of outer negative civilization, whose correlation with the elemental conscious constitutes a quasi-religious mode of political 'subjectivity'.

 

9.   The molecular example of the old mind as secondary host to civilized politics would be in terms of the capitalist parliamentarianism of inner negative civilization, whose correlation with the molecular conscious constitutes a quasi-economic mode of political 'subjectivity'.

 

10.  Finally, the elemental example of the old mind as secondary host to natural religion would be in terms of the realist humanism of the Clear Soil (Earth) of Mass, whose correlation with the elemental unconscious constitutes a quasi-scientific mode of religious 'subjectivity'.

 

11.  The molecular example of the old mind as secondary host to natural religion would be in terms of the socialist humanism of the Unclear Soil of Inner Mass, whose correlation with the molecular unconscious constitutes a quasi-economic mode of religious 'subjectivity'.

 

12.  The elemental example of the old mind as secondary host to natural politics would be in terms of the realist republicanism of outer negative nature, whose correlation with the elemental unconscious constitutes a quasi-scientific mode of political 'subjectivity'.

 

13.  The molecular example of the old mind as secondary host to natural politics would be in terms of the socialist republicanism of inner negative nature, whose correlation with the molecular unconscious constitutes a quasi-economic mode of political 'subjectivity'.

 

14.  Conversely, the molecular example of the new brain as secondary host to cultural science would be in terms of the totalitarian idealism of molecular Supreme Being, whose correlation with the molecular forebrain constitutes a quasi-political mode of scientific 'objectivity'.

 

15.  The elemental example of the new brain as secondary host to cultural science would be in terms of the transcendentalist idealism of elemental Supreme Being, whose correlation with the elemental forebrain constitutes a quasi-religious mode of scientific 'objectivity'.

 

16.  The molecular example of the new brain as secondary host to cultural economics would be in terms of the totalitarian corporatism of molecular wavicle photons, whose correlation with the molecular forebrain constitutes a quasi-political mode of economic 'objectivity'.

 

17.  The elemental example of the new brain as secondary host to cultural economics would be in terms of the transcendentalist corporatism of elemental wavicle photons, whose correlation with the elemental forebrain constitutes a quasi-religious mode of economic 'objectivity'.

 

 

CYCLE SIXTY-EIGHT

 

1.   Obviously, what applies to molecular/elemental forebrain 'bovaryizations' of cultural science and economics ... applies just as much to their barbarous, civilized, and natural counterparts relevant, so I contend, to the secondary backbrain, right midbrain, and left midbrain.

 

2.   Hence the molecular example of the new brain as secondary host to barbarous science would be in terms of the authoritarian naturalism of molecular Supreme Doing, whose correlation with the molecular backbrain constitutes a quasi-political mode of scientific 'objectivity'.

 

3.   The elemental example of the new brain as secondary host to barbarous science would be in terms of the fundamentalist naturalism of elemental Supreme Doing, whose correlation with the elemental backbrain constitutes a quasi-religious mode of scientific 'objectivity'.

 

4.   The molecular example of the new brain as secondary host to barbarous economics would be in terms of the authoritarian communism of molecular wavicle protons, whose correlation with the molecular backbrain constitutes a quasi-political mode of economic 'objectivity'.

 

5.   The elemental example of the new brain as secondary host to barbarous economics would be in terms of the fundamentalist communism of elemental wavicle protons, whose correlation with the elemental backbrain constitutes a quasi-religious mode of economic 'objectivity'.

 

6.   Likewise the molecular example of the new brain as secondary host to civilized science would be in terms of the parliamentary materialism of outer Supreme Taking, whose correlation with the molecular right-midbrain constitutes a quasi-political mode of scientific 'objectivity'.

 

7.   The elemental example of the new brain as secondary host to civilized science would be in terms of the nonconformist materialism of inner Supreme Taking, whose correlation with the elemental right-midbrain constitutes a quasi-religious mode of scientific 'objectivity'.

 

8.   The molecular example of the new brain as secondary host to civilized economics would be in terms of the parliamentary capitalism of molecular wavicle neutrons, whose correlation with the molecular right-midbrain constitutes a quasi-political mode of economic 'objectivity'.

 

9.   The elemental example of the new brain as secondary host to civilized economics would be in terms of the nonconformist capitalism of elemental wavicle neutrons, whose correlation with the elemental right-midbrain constitutes a quasi-religious mode of economic 'objectivity'.

 

10.  Finally, the molecular example of the new brain as secondary host to natural science would be in terms of the republican realism of outer Supreme Giving, whose correlation with the molecular left-midbrain constitutes a quasi-political mode of scientific 'objectivity'.

 

11.  The elemental example of the new brain as secondary host to natural science would be in terms of the humanist realism of inner Supreme Giving, whose correlation with the elemental left-midbrain constitutes a quasi-religious mode of scientific 'objectivity'.

 

12.  The molecular example of the new brain as secondary host to natural economics would be in terms of the republican socialism of molecular wavicle electrons, whose correlation with the molecular left-midbrain constitutes a quasi-political mode of economic 'objectivity'.

 

13.  The elemental example of the new brain as secondary host to natural economics would be in terms of the humanist socialism of elemental wavicle electrons, whose correlation with the elemental left-midbrain constitutes a quasi-religious mode of economic 'objectivity'.

 

 

CYCLE SIXTY-NINE

 

1.   We can now distinguish not only between primary and secondary in relation to the old brain vis--vis the old mind and, conversely, the new mind vis--vis the new brain, but also with regard to the physical and psychical subdivisions of the overall brain/mind.

 

2.   Hence whereas the forebrain, for example, is primary in relation to the old brain and secondary in relation to the new brain, the superconscious is secondary in relation to the old mind and primary in relation to the new mind.

 

3.   Likewise, the backbrain, while primary in relation to the old brain, is secondary in relation to the new brain, whereas the subconscious, though secondary in relation to the old mind, is primary in relation to the new mind.

 

4.   Such a paradoxical situation applies equally to the phenomenal realms of the right midbrain/conscious on the one hand, and of the left midbrain/unconscious on the other hand.

 

5.   Hence whereas the right midbrain, for example, is primary in relation to the old brain and secondary in relation to the new brain, the conscious is secondary in relation to the old mind and primary in relation to the new mind.

 

6.   Likewise, the left midbrain, while primary in relation to the old brain, is secondary in relation to the new brain, whereas the unconscious, though secondary in relation to the old mind, is primary in relation to the new mind.

 

7.   We can also distinguish the primary nature of, say, old-brain Time-Space in relation to the idealist idealism of absolute Primal Being from the secondary nature of old-mind Time-Space in relation to the idealist transcendentalism of the Clear Light of Space.

 

8.   Conversely, we can distinguish the secondary nature of, say, new-brain Space-Space in relation to the transcendentalist idealism of absolute Supreme Being from the primary nature of new-mind Space-Space in relation to the transcendentalist transcendentalism of the Holy Spirit of Heaven.

 

9.   The reason why religion can so easily ape science and, conversely, science ape religion in this primary/secondary fashion ... is that both are alike elemental and therefore absolutist, whereas economics and politics, being molecular, are less likely to ape either religion or science than to ape each other, in consequence of their relativistic integrities.

 

10.  Hence we can also distinguish the primary nature of, say, old-brain Volume-Space in relation to the corporate corporatism of molecular particle photons from the secondary nature of old-mind Volume-Space in relation to the corporate totalitarianism of inner negative culture.

 

11.  Conversely, we can distinguish the secondary nature of, say, new-brain Mass-Space in relation to the totalitarian corporatism of molecular wavicle photons from the primary nature of new-mind Mass-Space in relation to the totalitarian totalitarianism of outer positive culture.

 

12.  Such distinctions apply equally throughout all four spectra of organized life ... from culture and barbarism to civilization and nature, and indicate that wherever the primary condition is found ... the secondary one exists as its shadow self, whether on elemental or molecular, physical or psychical, negative or positive, particle or wavicle terms.

 

13.  The secondary condition of the old mind is the angelic conscience of the primary condition of the old brain, whereas the secondary condition of the new brain is the daemonic id of the primary condition of the new mind.

 

14.  Every Devil has its angel; every God its daemon.  The old-mind angel of the old brain is its conscience, which constrains from excessive evil; the new-brain daemon of the new mind is its id, which impels to greater good.  The one is an inhibitive 'blessing', the other an inspirational 'curse'.

 

 

CYCLE SEVENTY

 

1.   From the extreme right-wing Time of barbarism to the extreme left-wing Space of culture via the right-wing Volume of civilization and the left-wing Mass of nature.

 

2.   From the extreme left-wing cultural science (idealism) of Time-Space to the extreme left-wing cultural religion (transcendentalism) of Space-Space via the extreme left-wing cultural economics (corporatism) of Volume-Space and the extreme left-wing cultural politics (totalitarianism) of Mass-Space.

 

3.   From the extreme right-wing barbarous science (naturalism) of Time-Time to the extreme right-wing barbarous religion (fundamentalism) of Space-Time via the extreme right-wing barbarous economics (communism) of Volume-Time and the extreme right-wing barbarous politics (authoritarianism) of Mass-Time.

 

4.   From the right-wing civilized science (materialism) of Time-Volume to the right-wing civilized religion (nonconformism) of Space-Volume via the right-wing civilized economics (capitalism) of Volume-Volume and the right-wing civilized politics (parliamentarianism) of Mass-Volume .

 

5.   From the left-wing natural science (realism) of Time-Mass to the left-wing natural religion (humanism) of Space-Mass via the left-wing natural economics (socialism) of Volume-Mass and the left-wing natural politics (republicanism) of Mass-Mass.

 

6.   To conceive of the Arts with regard to Space, Time, Volume, and Mass ... on the following basis: art as the art form par excellence of Space, and hence culture; music as the art form par excellence of Time, and hence barbarism; literature as the art form par excellence of Volume, and hence civilization; dance as the art form par excellence of Mass, and hence nature.

 

7.   Thus we could speak of the cultural art-form of art in Space; the barbarous art-form of music in Time; the civilized art-form of literature in Volume; and the natural art-form of dance in Mass.

 

8.   To distinguish, with regard to art, the Time-Space of 'scientific art' and the Volume-Space of 'economic art' from the Mass-Space of 'political art' and the Space-Space of 'religious art', as one would distinguish, say, carving from painting on the one hand, and sculpture from drawing on the other hand.

 

9.   To distinguish, with regard to music, the Time-Time of 'scientific music' and the Volume-Time of 'economic music' from the Mass-Time of 'political music' and the Space-Time of 'religious music', as one would distinguish, say, Jazz from Classical on the one hand, and Pop from Folk on the other hand.

 

10.  To distinguish, with regard to literature, the Time-Volume of 'scientific literature' and the Volume-Volume of 'economic literature' from the Mass-Volume of 'political literature' and the Space-Volume of 'religious literature', as one would distinguish, say, poetry from fiction on the one hand, and drama from philosophy on the other hand.

 

11.  To distinguish, with regard to dance, the Time-Mass of 'scientific dance' and the Volume-Mass of 'economic dance' from the Mass-Mass of 'political dance' and the Space-Mass of 'religious dance', as one would distinguish, say, set dancing from ballroom dancing on the one hand, and disco dancing from belly dancing on the other hand.

 

12.  Dancing is the art form par excellence of woman and literature the art form par excellence of man, whereas music is the art form par excellence of the Devil, and art the art form par excellence of God, whether in terms of science, economics, politics, or religion.

 

13.  From the 'scientific woman' of choreographic realism to the 'religious woman' of choreographic humanism via the 'economic woman' of choreographic socialism and the 'political woman' of choreographic republicanism.

 

14.  From the 'scientific man' of literary materialism to the 'religious man' of literary nonconformism via the 'economic man' of literary capitalism and the 'political man' of literary parliamentarianism.

 

15.  From the 'scientific Devil' of musical naturalism to the 'religious Devil' of musical fundamentalism via the 'economic Devil' of musical communism and the 'political Devil' of musical authoritarianism.

 

16.  From the 'scientific God' of plastic idealism to the 'religious God' of plastic transcendentalism via the 'economic God' of plastic corporatism and the 'political God' of plastic totalitarianism.

 

 

CYCLE SEVENTY-ONE

 

1.   From the Devil's music to God's art via man's literature and woman's dance, as from the punishment of music to the grace of art via the criminality of literature and the sin of dance.

 

2.   To contrast the fall from scientific/economic art to scientific/economic dance with the rise from scientific/economic music to scientific/economic literature on the one hand, and the salvation of political/religious dance to political/religious art with the damnation of political/religious literature to political/religious music on the other hand.

 

3.   That which respectively falls and rises is germane, within scientific and economic parameters, to the Fallen and to the Risen, whereas that which is respectively saved and damned is germane, within political and religious parameters, to salvation and to damnation.

 

4.   One can no more save that which has fallen than damn that which has risen ... except that the Fallen pass through sin and the Risen pass through crime.

 

5.   Christ Himself was crucified as a common criminal and rose from the dead into Purgatory, whence He was effectively joined, on Earth, by nonconformists.

 

6.   One can no more rise to Heaven than fall from Hell.  One can only fall from scientific/economic Heaven to the scientific/economic World, and rise to scientific/economic Purgatory from scientific/economic Hell.  Damnation and salvation are quite otherwise.

 

7.   He who would save from the political/religious World to the political/religious Heaven is not of the World, still less Purgatory, but a 'Child of Heaven' who has about as much in common with the World as Saturn with the earth.

 

8.   One is less of an outsider, in relation to the World, as a solar Devil ... than as a Saturnian God, since Saturn is eight or nine time farther from the earth than the sun.

 

9.   The World is first and foremost a place for worldly people, who reflect the immediacy of the world in a way which no outsider ever can, not even the least of outsiders, who are less diabolical and solar than purgatorial and lunar.

 

10.  Easier to be a man than a Devil, but easier to be a Devil than a God vis--vis the womanly World.

 

11.  One could speak of the mundane World as existing under the purgatorial Overworld, while to either side of this Overworld, behind and beyond it, are to be found the hellish Netherworld and the heavenly Otherworld - the latter considerably harder of attainment than the former!

 

12.  If the goal of evolution is Heaven, then it is indubitably at the World's expense, and hence the prevailing powers that condition and dominate the lives of a majority of people, necessarily worldly, on Earth.  Yet Heaven, with its Saturn-like distance from the world, is so tangential to mundane life ... that only the most radical type of outsider (in relation to the World) could be expected to champion it.

 

13.  God is such an outsider, for whom the insiders of this world are fleshy sinners whose mundane lives fall well-short of divine grace, just as the earth falls well-short of Saturn.  Verily, salvation is a tremendous leap for anyone of the World/Mother to make, particularly with crime and punishment lurking nearby, like the Moon/Son and the Sun/Father, obstacles, in a sense, to the graceful beatitude of Saturn/the Holy Spirit of Heaven.

 

14.  Ultimately, if Saturn/Heaven is to become more the rule than the exception, then not only the Earth/World, but the Sun/Hell and the Moon/Purgatory must be overcome and effectively neutralized, so that their influence on humanity is reduced in proportion to the increase of spiritual influence.

 

 

CYCLE SEVENTY-TWO

 

1.   There is about my midi-system - and, I would guess, midis in general - an unpleasantly open-society correlation ... with upper-class, middle-class, and working-class parallels with regard to radio, record deck, and tape deck respectively, which suggests the sort of solar-lunar-mundane triplicity that must needs be 'overcome' and transcended ... if the classless salvation, in relation to this, of compact disc-players is to come fully to pass (and not merely as a tangential aside to the aforementioned powers).

 

2.   L(ong) P(layer)s/record-players doth make 'pricks' of us all, whether wittingly or unwittingly, and should be avoided in the interests of a more sinful adherence to tapes/tape decks as a precondition of compact disc salvation in the classless Beyond.

 

3.   That person whose hope is of the Beyond is of the World and its Mass, and can expect to be saved from sin to grace through Messianic redemption when the time is ripe.

 

4.   The salvation of sinners can only be effected, ultimately, through the People democratically opting, under Messianic auspices, for religious sovereignty and the right, thereby, to spiritual self-realization in what I am wont to term a Social Transcendentalist Centre.

 

5.   Social Transcendentalism would bring the World to the grace of Heaven, if those who are of the World opt for religious sovereignty when the opportunity arises - thereby being resurrected from the sinful realm of Mass-Mass to the graceful realm of Space-Space, as from outer positive nature to inner positive culture.

 

6.   Once saved to the Heaven of religious sovereignty, the People would never again have to bow down, in worshipful subjection, before the false Gods of autocratic, democratic, and even bureaucratic precedent.  They would be free of such idols for the truth of God within, the one true God, Who is One with the Holy Spirit of Heaven.

 

7.   Only through the People's opting, democratically and freely, for religious sovereignty ... can the 'Kingdom of Heaven' officially come to pass.  For the self-proclaimed Second Coming/True World Messiah cannot force anyone into it, nor does he have the power to bring it to pass without the People's recognition and consent - their recognition, through study, of who he is, and their democratically expressed consent in the process of being saved from worldly sin to heavenly grace.

 

8.   It is my hope and belief that, given ample opportunity to comprehend the Truth (as expressed in these and other pages by this writer), the People will rally to the cause of Social Transcendentalism and thus opt to become religiously sovereign, abandoning the political, economic, and judicial sovereignties of the republican World to the safe keeping of he who would save them from worldly sin in order that they may enter the heavenly Kingdom ... wherein only grace prevails - the grace, through religious sovereignty, of the Holy Spirit of Heaven, which is One with true God now and forever more, eternity without end, as proclaimed by His foremost prophet and servant on Earth.

 

9.   All great literary texts, alas, have an end, and this one is no exception, even if it is my finest work to-date and a true testimony to philosophical genius the likes of which the world has never known before and, in all likelihood, will never know again, except it come from me!  I have achieved what I set out to achieve, namely the Truth, and it only remains now for the World to accept it and follow me into the Beyond ... of divine grace, wherein the joy of Truth will reveal the spirit of Heaven.

 

                             

LONDON 1994 (Revised 1995-2010)

 

 

FROM PUNISHMENT TO GRACE

 

 

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