Copyright © 1994-2010 John O'Loughlin
1. The distinction between the conscious and the unconscious is effectively one of masculine and feminine, since men, in whom the masculine predominates over the feminine, are usually more conscious than women, given their larger brains and different anatomical characteristics. Now since the conscious arises from the unconscious, we should have no hesitation in contending that the unconscious, and hence unconsciousness, is anterior to consciousness. Thus the Satanic Fall, as from stellar to solar, would be from a plane of unconsciousness to a plane of consciousness, the former identifiable with nature or, more correctly in this context, supernature, and the latter with some form of culture. For it seems to me that the fundamental distinction between unconsciousness and consciousness, or feminine and masculine, is one of nature vis-à-vis culture, since the one is germane to natural determinism and the other to free will, as, within relative bounds, are women and men (in that order).
2. Thus anterior to the Satanic Fall there is what I shall call the super-unconsciousness of stellar supernature, which is superfeminine, and this led, in due process of cosmic devolution, to the subconsciousness of solar subculture, which is submasculine. Hence one could argue that whereas the primal God (Antigod) is supernatural in its super-unconscious superfemininity, the primal Devil (Antifather) is subcultural in its subconscious submasculinity.
3. Now imagine the reverse situation to the above, whereby worldly revolt against the absolute free will of this subconscious submasculinity results in nature, which is feminine and therefore disposed, through its unconscious, to natural determinism. This feminine nature gives rise, in due process of phenomenal evolution, to the consciousness of lunar culture, which is masculine. Hence from the more natural woman there arises, as from the earth itself, the freer and more conscious man, whose culture, compromised by lunar materialism, takes a predominantly civilized form, the form, ultimately, of the Blessed Trinity, in which intellect, personified by Christ, sits enthroned between the soul of the Father and the spirit of the Holy Ghost. In Christianity, relative free will affirms its ascendancy over the natural determinism of 'mother earth', woman, nature, etc. Beginning in Catholicism, this process develops through Protestantism (Anglicanism) to a sort of intellectual consummation in Puritanism, wherein the ascendancy of Christ over the Mother is complete. It is now that the Age of Reason, with its conscious culture, is upon us. For the intellect is at last released from earthly bondage, and man comes fully into his own in the culture of civilization. Yet such a culture is really a dead-end. For the intellect, though free from earthly connections or, rather, unconscious constraints, is not free for the Holy Ghost, and hence true spiritual salvation. For the emotional pull of the Father is stronger in this purgatorial context and, ultimately, the intellect will succumb to the soul, achieving no more than a minor subconscious parallel to the Satanic subconsciousness ... as masculinity slides inexorably towards the subcultural submasculinity of its purgatorial Hell. Heaven or, rather, Heaven-relative-to-Purgatory is only reached, as I have elsewhere argued, [See Occasional Maxims.] via the Mother, and thus in terms of a minor superconscious supermasculinity which owes more to unconscious precedent than ever it does to the conscious as such!
4. But this brings us to an accommodation with Catholicism as a precondition of heavenly salvation in the superconscious. For Catholicism is not just or simply the unconscious, as though it were a mode of earthly heathenism. The ideal of Catholicism is not pregnancy but virginity, the Blessed Virgin as the subnatural personification of what I should call sub-unconscious subfemininity. Hence whereas nature affirms a plenum which, in woman, takes the form of pregnancy, the form from which, as we have argued, man rises to civilized peaks of cultural reason, the objective of the Catholic Church is to undermine this heathen plenum in the interests of a subnatural vacuum, the vacuum of virginal subfemininity, from the sub-unconscious emptiness (holiness) of which the fullness of heavenly salvation may be anticipated as, scorning sub-unconsiousness, man is saved to the superconscious in supercultural supermasculinity. Now whether he is saved relatively, e.g. whether to the phenomenal realm of short-term posthumous Heaven, or absolutely, to the full-blown superconscious of a supreme superculture, commensurate with the Holy Spirit of Heaven, will obviously depend upon the nature of the Catholicism and the degree of sub-unconsciousness attaching to it, not to mention, more importantly, whether the supermasculinity is relative to the Church or, following Messianic intervention, to 'Kingdom Come' and the introduction, therein, of its institutional successor (the Centre). One could say that, broadly, traditional Roman Catholicism is germane to the possibility, through supercultural reaction to the subnatural vacuum (in virginity), of short-term phenomenal salvation in the Holy Ghost, whereas the post-Vatican II Neo-Catholicism of the contemporary Church is more likely to be the platform from which, due to its radical conservatism, an ultimate revolt against the sub-unconscious subfemininity will be launched which will pave the way for 'Kingdom Come', and thus for the superconscious supermasculinity of true culture - the superculture of the Holy Spirit of Heaven.
5. That which, encouraging the vacuum of subnatural subfemininity, denies the World (and its heathen plenum ... of pregnancy) can hope for the otherworldly salvation which will only come, via Messianic intervention, with the birth of a new and ultimate plenum ... such that affirms the superconscious in divine revolt against the living death of World-denying sub-unconsciousness. Such a revolt, led by the Second Coming, will establish the airy plenum of Eternal Life in the supercultural supermasculinity of 'Kingdom Come'. I call this revolt ... against subfemininity ... the Resurrection, and it is the way to the superman.
6. If the Universe begins in absolute natural determinism, the supernatural determinism, as we have argued, of the super-unconscious, then what ends ... in the superconsciousness of 'Kingdom Come' ... must be in absolute free will, the free superwill of salvation from the World or, more correctly, the World-denying sub-unconsciousness of a subnatural determinism, alongside the World.
7. Where World-denying Catholicism is subfeminine, and therefore subnatural, worldly heathenism is feminine and accordingly natural, the nature of the unconscious whose will to motherhood manifests natural determinism in mundane revolt against the subconscious free subwill of diabolic subculture. Hence natural determinism is in no sense a fall from some 'higher' realm ... of anterior divinity. Natural determinism is a feminine solution to the dilemma of free subwill, the mundane complement, as it were, to the supernatural determinism of primal divinity from which, in satanic revolt, the free subwill of submasculine subculture broke free. In like manner, it could be said of man that his fate is to break free, in phenomenal free will, from woman, 'mother earth', nature, etc., in his cultural orientation towards civilization, albeit his mode of breaking free from natural determinism is less a fall than a rise, analogous to a lunar orbit above the earth. However that may be, such phenomenal free will does not and cannot lead to divine salvation but, due to its objective limitations, is doomed to slide from intellect to soul, abandoning Christ for the Father, wherein it is damned. Like the diabolic fall, the masculine rise is to a vacuum, for it was from a plenum that it first arose, and what it arose to could not be another plenum ... excepting the paradoxical salvation of the Holy Ghost which, in any case, arises from a mundane vacuum. Thus the masculine mode of free will is less a good than an evil which is destined for submasculine damnation in the Father. One must return to the Blessed Virgin for any prospect of supermasculine salvation in the Holy Ghost, the free superwill of which owes not a little to the subnatural determinism of that virginal 'evil' which is its World-denying precondition and which, in itself, is a revolt against the heathen goodness of natural determinism.
8. Again, in regard to the above, one must distinguish the Catholic transcendentalism of the Holy Ghost from the Social Transcendentalism, as affirmed by me, of the Holy Spirit of Heaven, the latter not antithetical to the Father but to the Jehovahesque Clear Light of the Void. For while the one context is relative and phenomenal, the other, stretching beyond the bounds of Catholicism, is absolute and noumenal, and to get to it one must have a world or, at any rate, society which is geared to the subnatural determinism of sub-unconscious subfemininity to an extent which will make the Resurrection ... to Eternal Life through the Second Coming ... a virtual inevitability, since the evil of sub-unconsciousness is precisely what the Deserving must be saved from, in order that they might achieve first-hand experience of the ultimate good ... in the superconsciousness of free superwill.
9. Where the Holy Ghost only has reference to the spiritual part or aspect of the brain, the Holy Spirit of Heaven transcends the brain in a lung-oriented spirituality which is as genuinely heavenly as the cerebral spirituality of the Holy Ghost is purgatorial. Conversely, where the Father only has reference to the soulful, or emotional, aspect of the brain, the Allahesque Holy Soul of Hell transcends the brain in a heart-oriented emotionality which is as genuinely hellish as the cerebral emotionality of the Father is purgatorial.
10. Truly, the 'Three in One' has reference to the three deities of the brain, the one organ in which the Father, the Son, and the Holy Ghost have their purgatorial throne - the Son in regard to the intellect, and thus with reference to the purgatorial per se; the Father in regard to cerebral emotions (soul), and thus with reference to purgatorial Hell; and the Holy Ghost in regard to cerebral consciousness (spirit), and thus with reference to purgatorial Heaven. Verily, Christ is the knowledgeable cynosure, in intellect, of the brain, and thus the principal deity of Purgatory who is, in another sense, the One with whom the flanking deities are contiguous. Nevertheless, even if Purgatory, and hence Christianity, is centred in Christ, the purgatorial brain has its own Hell and Heaven which, as minor soul and spirit in relation to the Father and the Holy Ghost, partner its Christic cynosure.
11. Christ sits in between the Father and the Holy Ghost pretty much as the Buddha in between the Clear Light of the Void and the Holy Spirit of Heaven, or Mohammed in between the Clear Fire of Time (Satan) and the Holy Soul of Hell (Allah), or the Blessed Virgin in between the Mother and the Christ Child, albeit with a bias, in each case, towards the alpha, and thus effectively in deference to the more objective (or less subjective) power base.
12. The dreamy consciousness of the Christ Child
paves the way for the cerebral superconsciousness
the Holy Ghost. In similar fashion, it
could be said that the visionary consciousness of the Second Coming
way for the spiritual superconsciousness
of the Holy
Spirit of Heaven, since the Second Coming is akin to a Child who has
up into that which sits on the right-hand side of the Father and is
sooner or later, to do the Father's bidding ... to the detriment of
salvation. No, the Second Coming has
wisely refrained from growing into objective manhood, in order that he
avoid the fate of sitting in the Father's shadow and even of
or later, to the Father's dubious light.
That is why he is now the gateway to the Holy Spirit of Heaven,
to 'Kingdom Come'. He is the conscious
bridge from the subfeminine to the supermasculine, from subwoman
superman, subnature to superculture,
the sub-unconscious to the superconscious. No man can enter the '
13. Christ may be 'king' in the brain, where the intellect sits enthroned, but in the realms of the heart and the lungs He has no place at all, the reason being that the heart is the abode of the major soul or, as I usually prefer to term it, the Holy Soul of Hell, whereas the lungs are the abode of the major spirit, viz. the Holy Spirit of Heaven. Thus neither the Father nor the Holy Ghost can be equated with the soul per se or the spirit per se, since that which appertains to the brain is necessarily alien to these more extreme organs. The only deity that I can conceive of as being in any way germane to the heart, the abode of the Holy Soul of Hell, is Allah, while the deity germane to the lungs, the abode of the Holy Spirit of Heaven, I shall call the Supreme Being - a deity no less antithetical to the Jehovahesque Clear Light of the Void ... than Allah is antithetical to the Satanic Clear Fire of Time, which fell from Jehovah.
14. To conceive of the proton as falling from the photon, but the neutron as arising from the electron. To conceive, furthermore, of the neutron as neutral with a bias towards the positive, and of the electron as neutral with a bias towards the negative. To conceive, additionally, of the neutrino as having a negative neutron charge, and of a negative electron called the electrino. To conceive, finally, of the positron, or positive electron, as a reaction against the electrino, which rises to a position in the elemental hierarchy antithetical to the photon.
15. It is not inconceivable that, just as there is a negative neutron, or neutrino, so there is a negative proton, or protino, which stands to the proton as soul to fire, or, in religious terms, as Allah to Satan. If so, then the protino would share negativity in common with the photon, the element of light, as well as with the neutrino and what I have called the electrino.
16. One could distinguish, further, between a neutral electron and an electron with a negative bias ... pretty much as we have distinguished, in theological terms, between the Mother and the Blessed Virgin, reserving for the electrino, or negative electron, a correlation with what I shall call the 'Mary Child'. For it seems to me that the Christ Child is rather less an electrino equivalence than a neutrino equivalence, bearing in mind his male gender, and that the distinction between female and male children is effectively one of negativity in the unconscious vis-à-vis negativity in the conscious, the former worldly and the latter purgatorial.
17. Analogous to the above, one could distinguish between a neutral neutron and a neutron with a positive bias ... pretty much as we distinguish, in theological terms, between the Son and the Father, reserving for the neutrino, or negative neutron, a correlation with the Christ Child (as discussed above), who is effectively One with the Holy Ghost.
18. Hence whereas the context of the Mother/Blessed Virgin would be one that, in its negative bias, draws closer to the negativity of both the Christ Child and (especially) the Mary Child, or female baby, the context of the Son/Father, by contrast, would be one that, in its positive bias, draws away from the negativity of both the Mary Child and (especially) the Christ Child, with implications that impinge, via the Father, upon the Mother.
19. It is because Christianity lacks a theological equivalent of the Mary Child ... that its Heaven goes no further than the Holy Ghost, the outcome of the dialectic between the Blessed Virgin and the Christ Child, the former paving the way for the latter, which, as the 'Third Person' of the Trinity, appertains to the spiritual manifestation of Purgatory (as already discussed). Such a purgatorial Heaven is no less negative, and therefore passive, than the Blessed Virgin.
20. True Heaven, by which is meant the Holy Spirit of Heaven, is only possible on the basis of a resurrectional revolt against the Mary Child, or the World-denying electrino whose mundane negativity paves the way for the Heaven-affirming positivity of the positron, as the superconscious ascends away from the sub-unconscious on wings of airy joy, the joy of the ultimate free spirit which puts not only the relative spiritual freedom of the Holy Ghost in the theological shade, so to speak, but, most especially, the intellectual and emotional 'freedoms' of the Son and the Father, not to mention the soulful freedom, in subconscious culture, of Allah. There is no freedom higher than the superconsciousness of the Holy Spirit of Heaven, the resolution of all freedom struggles.
21. Fame is to be recognized externally - for what one does. Glory, by contrast, is to be recognized internally - for what one is.
22. The freedom to develop free will at the expense of natural determinism is the only freedom worth fighting for!
23. The struggle for free will at the expense of natural determinism is effectively one by man against woman, or, more specifically, of the masculine against the feminine, of culture against nature.
24. Man is that in which the conscious predominates over the unconscious. Woman, by contrast, that in which the unconscious predominates over the conscious.
25. To descend from the super-unconsciousness of the superfeminine to the sub-unconsciousness of the subfeminine via the unconsciousness of the feminine.
26. To ascend from the subconsciousness of the submasculine to the superconsciousness of the supermasculine via the consciousness of the masculine.
27. To descend, in femininity, from supernature to subnature via nature. To ascend, in masculinity, from subculture to superculture via culture.
28. Superwoman is rooted in the conscience of the Jehovahesque Clear Light of the Void, woman is rooted in the id of the Motheresque Clear Darkness of Mass, and subwoman is rooted in the holiness/emptiness of the virginal Holy Will of the World or, rather, Antiworld.
29. The superman is beyond the subnature of subwoman in the superculture of spiritual freedom.
30. Man is above the nature of woman in the culture of intellectual freedom.
31. The subman is beneath the supernature of superwoman in the subculture of emotional freedom.
32. The Satanic fall from Jehovah was the first blow for freedom struck by the masculine against the feminine or, more specifically, was a blow struck by the submasculine against the superfeminine ... in a fiery revolt against the light (conscience).
33. The ultimate blow for freedom will be struck by the supermasculine against the subfeminine ... in a spiritual revolt (resurrection) against the living death of virginal emptiness.
34. The masculine rose from the feminine in an intellectual revolt against the flesh and its lust-provoking darkness.
35. True freedom, by which is meant spiritual freedom, can only come at the expense of subnatural determinism, as the superman rises from the ashes of World-denying subfemininity into the Heaven of spirit-affirming supermasculinity, like a minidisc from the negativity of microtape death.
36. The freedom which arises from the Blessed Virgin to the Holy Ghost via the Christ Child ... is akin to a compact disc (CD) from an audio cassette, and is therefore more pseudo than genuine, reflecting a phenomenal rather than noumenal precondition such that leaves the supermasculinity less than truly supermasculine and the subfemininity less than truly subfeminine.
37. The freedom that arises from the Mary Child to the Holy Spirit of Heaven via the Second Coming ... is truly heavenly in its capacity to go beyond the pseudo-Heaven of spiritual Purgatory.
38. It is because it lacks a Mary Child ... that Catholicism can do no better than to ascend, as it were, from the Blessed Virgin to the Holy Ghost via the Christ Child, as from audio cassettes to CDs. This is why its afterlife is always posthumous, since the Holy Ghost is relative to Purgatory, and thus to the realm of cerebral spirituality.
39. The cerebral or pseudo-heavenliness of the Holy Ghost lies at a purgatorial remove from the genuine heavenliness of the Holy Spirit of Heaven ... in Social Transcendentalism.
40. Likewise, the cerebral or pseudo-hellishness of the Father lies at a purgatorial remove from the genuine hellishness of the Holy Soul of Hell ... in Islamic Fundamentalism.
41. The spirit of the brain (consciousness) compares unfavourably with the spirit ... of the lungs (air), just as the soul of the brain (emotions) compares unfavourably with the soul ... of the heart (blood).
42. The Satanic Antifather or, more correctly, Anti-allah, stands at a fiery remove from the soul, like sunlight from a vampire.
43. The vampire's Afterlife/Eternity is neither cerebral (and short-term) nor spiritual (and long-term) but soulful (and nocturnal). His is an afterlife which can only be ended by a stake through the heart, since his eternity is of Hell.
44. The vampire nourishes his heart on blood that it may beat all the more passionately in a diabolical affirmation of soul.
45. The Islamic Fundamentalist loves from the heart rather than, like the Christian fundamentalist, from the brain. To love from the heart is to love from Hell; to love from the brain is to love from Purgatory. This latter is alone 'Christian', since it ties-in with the Father.
46. The Satanic naturalist loves neither from the brain (emotions) nor the heart (soul) but from the eyes/penis in a promiscuous lust of fiery passion which is more akin to hatred.
47. Sex that is untempered by love is motivated by hatred.
48. The writer's usual
fate, once published, is to be damned to the punishment of being read.
49. If speaking is phenomenally subjective and thinking, by contrast, noumenally subjective, then thinking is the salvation of speech, a sort of spiritual grace (relative to the intellect) to a carnal sin (again relative to the intellect).
50. One might say, echoing Christian phenomenality, that whereas writing is of Christ and reading of the Father, speaking is of the Virgin and thinking of the Holy Ghost.
51. Compared to the Old Testament, the New Testament, which is of Christ, is indeed the work of writers (epistles).
52. No more than reading approximates to the soul ... does thinking approximate to the spirit. Both the heart and lungs are outside the scope, necessarily intellectual, of the brain.
53. Broadly speaking, writing (Christ) and reading (the Father) are more Protestant than Catholic, whereas speaking (the Virgin) and thinking (the Holy Ghost) are more Catholic than Protestant.
54. The Protestant damnation from writing to reading contrasts with the Catholic salvation from speaking to thinking, as Purgatory and purgatorial Hell with World-denying holiness and purgatorial Heaven.
55. To think religiously is, of course, to pray, and prayer is a Catholic approach to Heaven.
56. The Heathen British prefer the Mother to the Blessed Virgin ... as they prefer the fullness/richness of the World to World-denying emptiness/holiness.
57. Whether a World-denying situation is empty or holy will of course depend upon the attitude - and nature - of the person who is subject to it.
58. Association Football is a game which affirms the World, from a male point-of-view, as each set of players (team) strives to score in their opponents' net, the parallel with sex or, rather, conception ... only too obvious.
59. The Catholic Irish prefer, in their allegiance to the Blessed Virgin, to score points over the bar/between the uprights in their form of football (Gaelic) to scoring points (goals) in the net, since the latter would be more heathen - and therefore British - than Christian. At least this is theoretically why the Irish goal is different from the soccer goal, in deference to Catholic sensibility; though, in practice, there is nothing (excepting the goalkeeper) to prevent points being scored in the net ... in what may well constitute a more republican, because heathen, context.
60. To be damned, relative to the intellect, from fiction to poetry, as from writing to reading, but to be saved, in such fashion, from drama to philosophy, as from speaking to thinking.
61. From the literary Hell of poetry to the literary Heaven of philosophy via the literary Purgatory of fiction and the literary World of drama.
62. From the fiction of Christ to the poetry of the Father in regard to objective damnation, but from the drama of the Blessed Virgin to the philosophy of the Holy Ghost in regard to subjective salvation.
63. The drama of the Blessed Virgin contrasts with the drama of the Mother as tragedy with comedy, since tragedy is World-denying and comedy World-affirming (like being pregnant).
64. The drama of the Mary Child, being subdramatic, is effectively subtragic, or tragi-comic, and paves the way not for philosophy (which is of the Holy Ghost) but for superphilosophy (which is of the Holy Spirit of Heaven).
65. The Mary Child, or female child, is less holy than empty, and in the vacuum of her emptiness are sown the seeds of divine revolt by the Second Coming against all that is low and empty.
66. The evil of the Mary Child is more absolute than the evil of the Blessed Virgin, though both are alike actors in the Christian (and specifically Catholic) tragedy which is at the root of the resurrectional revolt which leads to divine goodness.
67. The comedy of the heathen Mother inspires not a divine revolt but an antidivine rise ... to the Son, who is but the Antichristic (in relation to the Christ Child) consequence of heathen goodness.
68. If the Son is effectively antichristic vis-à-vis the Christ Child, the true link between the Blessed Virgin and the Holy Ghost, then the Father is effectively antispiritual vis-à-vis the Holy Ghost, since One Who emotionally acts upon the Mother in perpetuation of the World.
69. The heathen circle of Father-Mother-Son has nothing whatsoever to do with the Christian circle of Blessed Virgin - Christ Child - Holy Ghost. It is the secular counterpart of the religious path to salvation, a World-affirming delusion which perpetuates sin and suffering.
70. We must learn to think more in terms of the Mary Child - Second Coming - Holy Spirit of Heaven, with the Third being commensurate with salvation from the First via the Second ... in what will truly be an Eternal Beyond.
71. Musicians and painters are not genuinely Christian types of artist but akin, in their soulful and spiritual extremes, to Fundamentalists and Transcendentalists for whom the heart and the lungs are of more relevance than the brain. For they are motivated not by volume but by time and space respectively, and thus stand to writers ... as devils and gods to men, proponents of either a cultural Hell (music) or a cultural Heaven (art) rather than, as with the principal types of writer, one or another mode of cultural Purgatory.
72. Of course, none of the above types of artist should be confounded with their anti-art, and more objective, counterparts, who are less religious (absolute) or political (relative) than economic (relative) or scientific (absolute). Antimusicians and antipainters are less Fundamentalists and Transcendentalists, respectively, than Naturalists and Idealists, just as antiwriters are less Christians than Materialists.
73. To conceive a correlation between A4 ring-binders/paper and the Blessed Virgin, but between A5 ring-binders/paper and the Mary Child. For ring-binders/paper are effectively feminine, and hence of the unconscious in one degree or another. In contrast to compact discs and/or floppies, which signify, it seems to me, a superconscious revolt - and resurrection - leading to the Life Eternal.
74. The dividing line between the unconscious and the sub-unconscious has the Mother on one side of it and the Blessed Virgin on the other, the former heathen, the latter Christian.
75. Strictly speaking, the Blessed Virgin is commensurate with the pseudo-subunconscious ... such that leads, via the pseudo-consciousness of the Christ Child, to the pseudo-superconsciousness of the Holy Ghost, this latter situated in the brain.
76. Hence where the Blessed Virgin epitomizes the pseudo-subunconscious, the Mary Child, or female child, epitomizes the sub-unconscious in its genuine, or absolutist, manifestation. It is vis-à-vis this more radical manifestation of the sub-unconscious that the quasi-superconsciousness of the Second Coming will engineer the resurrectional revolt that will culminate in the superconsciousness of the Holy Spirit of Heaven in 'Kingdom Come'.
77. The consciousness of Christ, the Son, leads to the pseudo-subconsciousness of the Father, who is attracted towards the unconsciousness of the Mother.
78. By comparison with the pseudo-subconsciousness, in cerebral emotions, of the Father, the subconsciousness of Allah, as indeed of his satanic antithesis, is manifestly genuine; for it is a subconsciousness not of the brain but of the heart, not of the intellect but of the soul.
79. By contrast to the superconsciousness of the Holy Spirit of Heaven, the super-unconsciousness of the Clear Light of the Void is an inception and not a culmination, a beginning and not an end, an idealism and not a transcendentalism, a mysticism and not a gnosticism, a vacuum and not a plenum, a root and not a centre.
80. Those who make it through to the superconscious will not only be beyond nature but the supernatural as well, being the supercultural refutation of supernature. They will be free from supernatural law for supercultural Heaven, free from superfeminine conscience for supermasculine bliss, free from the primal antibeing of the Creator for the supreme being of the ultimate Creation (of man), free from the Universe for the universal self.
81. One can no more have socialism without capitalism than ... woman without man. Socialism is largely concerned with the distribution, on as wide and equitable a basis as possible, of wealth, but to create wealth in the first place one must have capitalism. Too much wealth and too little socialism, or too much socialism and too little wealth ... and one is heading for trouble. The thing is to strike a balance between capitalism and socialism, so that there will always be wealth to distribute to as many people as possible. Yet this does not mean to say that such a balance is the best of all possible worlds. It is simply the best relative to the sort of open societies in which most Western countries currently exist. There are still other possibilities ... which transcend capitalism and socialism, no less than men and women.
82. The absence of a workable balance between capitalism and socialism spells one of two things: either a situation of state capitalism and therefore Fascism on the one hand, that of a preponderating capitalism, or a situation of state socialism and therefore Communism on the other hand, that of a predominating socialism. Too much capitalism and the likelihood is that one will end-up with a fascist economy run on state capitalist lines. Too much socialism, on the other hand, and the likelihood is of a communist economy run on state socialist lines. Neither economy can work: the first because it is manifestly unjust; the second because it will lack the wealth to sustain itself on any but a repressive basis. Hence if the worst is not to come to the worst, capitalism and socialism must be in balance ... so that there is both wealth (within reasonable bounds) and the will to distribute it on an equitable basis.
83. As capitalism draws closer to the People, and thus further from the possibility of Fascism, it becomes populist, and thus a reflection, in terms of the wider distribution and availability of shares, of the social collectivism obtaining among those who are the principal recipients of the wealth-creating process, namely the People themselves. A society, on the contrary, in which not the social collective but the capitalist individual ... is the principal beneficiary of wealth creation ... may well spark a social revolt resulting, if crushed, in Fascism, and thus in even greater oppression of the People by an economic elite who then control the State to protect their capitalist gains. For if the self-serving Capitalist can gain control of the State, he will use it as a tool of social oppression, and this may lead, in due course of reactionary time, to a communist backlash, such that will strive to take over the State in the People's name and with a view to eradicating capitalism. Hence the one extreme may lead to the other, and both are inherently fallible. Only when the State is an arbiter between Industry and the People, the Few and the Many, rather than on the side of either the Few (Fascism) or the Many (Communism), is it doing what it should be doing, which is to say, serving the interests of all!
84. Obviously, for the State to be an arbitrator between Industry and the People it must be democratic, and thus reflective of the sort of class divisions which characterize a vibrant and productive society. Such a State may exhibit, within the liberal parameters of its democratic pluralism, fascistic and/or communistic tendencies (as when industry, services, etc., are nationalized on either a state capitalist or a state socialist basis - the former by the Conservative Party and the latter by Labour), but it will never succumb to the evils of Fascism or of Communism per se.
85. In sexual terms, one could say that whereas the liberal State, balanced between capitalism and socialism, is heterosexual, the fascist State, by contrast, is homosexual and the communist State comparatively lesbian. For whereas the liberal State reflects both male and female characteristics, the fascist State, centred in capitalism, is overly masculine, while the communist State, rooted in socialism, is no-less overly feminine, and neither of the latter can expect to reproduce, much less produce, anything worthwhile.
86. Repression of the feminine element by the masculine ... is characteristic of the fascist State's will to survive, while, conversely, repression of the masculine element by the feminine ... typifies the communist State's will to survive. Sooner or later, however, what has been systematically repressed will rise-up with a vengeance and wreak revolutionary justice on the system responsible for its repression. The result will be either a swing from one extreme to the other or, failing that, the establishment of something approaching a balance between the masculine and feminine elements in what one would call a liberal democracy. Hence the heterosexual nature of liberal democracy contrasts with both the homosexual nature of 'capital democracy' (or Fascism) and the lesbian nature of 'social democracy' (or Communism).
87. Whereas the relationship between, say, the Conservative Party and the Labour Party in Britain is effectively heterosexual, reflecting masculine (capitalist) and feminine (socialist) interests, the Liberal Party (latterly Liberal Democrats) is effectively androgynous, since combining both capitalist and socialist, masculine and feminine elements within itself in what is, I would guess, the quintessence of Liberalism. Thus unlike both the Conservative and Labour parties, the Liberal Democrats can alternate between capitalism and socialism, even to the extent of nationalizing industry, services, etc., on either a fascistic or a communistic basis, depending on the context. For centrism allows for both right- and left-wing alternatives, even though the chances are that, being centrist, the Liberal Party will be less inclined to nationalize (and thus embrace contrary extremes) than to maintain, as far as possible, a laissez-faire approach to both capitalism and socialism, seeking neither an overly masculine nor an overly feminine bias (such that would prove too politically divisive), but adhering to the androgynous middle-ground.
88. Since the division between the unconscious and the conscious is effectively between sensuality and spirituality, or nature and culture, one can argue, as I shall, for the equation of the unconscious with Hell and of the conscious with Heaven or, at any rate, for an equivalent designation, depending on the nature of the unconscious/conscious dichotomy.
89. More specifically, it seems to me that if the heathen unconscious, the unconscious of the Mother, is of the World, then the World is a kind of 'good Hell', and thus a sphere of unconscious sensuality which contrasts with the 'bad Heaven', so to speak, of the heathen conscious, the conscious of the Son, whose writerly intellectuality leads back towards the heathen subconscious, the subconscious of the Father in what is, I suppose, a 'bad Subheaven', given the emotional connotations which accrue to the readerly context in question.
90. Be that as it may (and although there is a sense in which, from its own point of view, the distinction between the unconscious and the conscious is akin to Hell and Heaven), we have to confess that, strictly speaking, such a distinction connotes with the World and Purgatory, since both Hell and Heaven are Christian designations which can therefore only be applied loosely and, as it were, figuratively to the heathen contexts in question, including, be it noted, to the Mother and to the Son/Father.
91. No, if the unconscious and the conscious respectively connote with the World and Purgatory, then whatever connotes with Hell and Heaven has to be properly Christian and thus reflective not of an unconscious/conscious division ... but of a sub-unconscious/superconscious division such that calls to mind the more Catholic deities of the Blessed Virgin and the Holy Ghost, the one leading to the other via the Christ Child, the Christic per se of Catholicism. Perhaps, in view of our more extreme terminology, the use of equivalent extremes like 'Subhell' and 'Superheaven' is more appropriate here, since we are dealing in more absolutist contexts which, unlike the World and Purgatory, are evil and good through and through. For, after all, the Blessed Virgin is a vacuum of virginity, and thus a World-denying refutation of the heathen plenum of fecund motherhood which, as we have argued, corresponds to a 'good Hell', a paradoxical and notably relative description. Now the Virgin, or the context of adult virginity, is no 'good Hell' but a 'bad Hell', a Subhell of Christian vacuity, and thus the guarantor of resurrectional revolt, via the Christ Child, towards the Holy Ghost, the spiritual plenum of prayerful contemplation and visionary transcendence such that contrasts, in the most superheavenly terms, with the vacuous chatter, no matter how prayerful, of those who remain moored to the Blessed Virgin. So the real Christian Hell and Heaven, viz. the Blessed Virgin and the Holy Ghost, are very much pertinent to Catholicism, wherein the sub-unconscious is the foundation of superconscious transcendence, both anterior to (as prayer, meditation) and posterior to (as chemically-induced visionary experience) the grave. There could be no greater distinction, in Christianity, than that between the Blessed Virgin and the Holy Ghost, the 'Subhell' of the one a precondition of the 'Superheaven' (relative to the Trinity) of the other.
92. Yet this same distinction is even more characteristic of Social Transcendentalism, my own contribution to religious evolution, wherein we would have to contemplate a more radical, because even more absolutist, distinction between the sub-unconscious of the Mary Child, or female child, and the superconscious of the Holy Spirit of Heaven, the former leading, via the Second Coming, to the latter, as we move beyond the outer limits of World-denying virginity to the inner-parameters of Heaven-affirming spirituality, a spirituality not centred in the brain but in the lungs, and thus reflective of an airy plenum such that correlates with 'Kingdom Come' and its promise of 'Eternal Life', a life ultimately implying the overcoming of man and his supersession, gradually and methodically, by ever-more transcendent post-human life forms. It is with the Holy Spirit of Heaven, however, that Heaven finally attains to its superconscious peak, a peak at once supermasculine, supercultural, and superdivine. This is no Christian (Roman Catholic) Heaven, but the long-awaited Social Transcendentalist Superheaven that is both a refutation of and revolt against the socialistic Subhell of feminist subnature and sub-unconscious evil. This definitive Heaven is the ultimate good, and if it is at the farthest possible dichotomous remove from the Subhell of the Mary Child, it is antithetical, as omega vis-à-vis alpha, to the superfeminine Clear Light of the Void with which, so we believe, the Universe began. Hence a joyful culmination to evolution, as opposed to the woeful (horror vacui) inception of evolution or, more probably, devolution ... in the cosmic light.
93. But if this Clear Light, this 'Judaic Creator', was superfeminine or supernatural, then it was, as we earlier argued, super-unconscious, and thus not heavenly (contrary to what Biblical tradition has taught), but effectively superhellish, i.e. the superhellish inception of the cosmos from which, in solar revolt, came in due course of time the 'Satanic Fall' ... of the numerous stars/suns that characterize, for instance, the Galaxy. But this fall of Satan from Jehovah, of the 'Clear Fire' from the 'Clear Light', was into the subconscious and thus, as we have seen, something submasculine, subcultural, and, above all, subheavenly. It was the beginnings, in proton positivity, of Heaven, albeit, given the cosmic context, in scientific (and therefore outer and pseudo) terms. It was not the Devil that fell from God, but God from the Devil or, more specifically, the Satanic Subgod from the Jehovahesque Superdevil, a subconscious Subheaven from a super-unconscious Superhell! And it is vis-à-vis this Superhell that the Holy Spirit of Heaven is an absolute antithesis - supermasculine to superfeminine, supercultural to supernatural, superconscious to super-unconscious, superdivine to superdiabolic! Verily, the fact is that in the Beginning was not God but the Superdevil, and that this first revolt against vacuous negativity was not a rise (heathen), still less a resurrection (Christian), but a fall (pagan), the fall of the Satanic Subgod into Subheaven!
94. Doubtless, the fact that we are accustomed, through Biblical conditioning, to thinking in terms of the fall of Satan (and his angels, viz. other peripheral stars) from Jehovah ... has contributed towards the belief that the fallen state is hellish and the original primal one alone heavenly. Yet it is no less characteristic of this Satanic Fall that it reflects a revolt against an original vacuum ... than of the resurrectional revolt of the Holy Ghost vis-à-vis the Blessed Virgin. The only difference, apart from the scientific/religious distinction which exists between the contexts in question, is that whereas the fall is from a supernatural plane to a subcultural (barbarous) one, the Resurrection is from a subnatural plane to a supercultural one. In other words, we are accustomed to equating deliverance, and thus divinity, with the 'super' plane, whereas anything prefixed by a 'sub' automatically puts us on our guard against diabolical possibilities. Yet while the supernatural may be 'higher than', because anterior to, the subcultural, its association with the super-unconscious should leave one in little doubt that it corresponds to a superhellish and therefore superdiabolic reality, the very reality that led to the Satanic Revolt, and thus to the establishment, in solar positivity, of the subdivine. Such a level of subdivinity, corresponding to the subconscious, was the first manifestation of free will over natural determinism, and the resurrectional revolt of the Holy Spirit of Heaven will be the last!
95. Considering that the Satanic 'Fallen Angel' corresponds to a scientific Subheaven of approximately solar constitution, then it need not surprise us if Allah corresponds to a religious Subheaven, in subconsciousness, of soulful constitution, the Subheaven of the heart and its religious fundamentalism. For it seems to me that, contrary to my customary evaluations, Allah is less the Holy Soul of Hell than the Holy Soul of Subheaven, and thus the religious antithesis to the Clear Fire of Time (or scientific Subheaven) in which Satan has his throne. Now this fundamentalist Subheaven of Allah is to the Christian Subheaven of the Father what the transcendentalist Superheaven of the Holy Spirit (of Heaven) is to the Christian Superheaven of the Holy Ghost, viz. the more extreme, and thus genuine, manifestation of the Heaven in question. For the poles of the Christian Heaven appertain to the brain, wherein the purgatorial intellect has its Christic throne, whereas the fundamentalist Heaven of Allah appertains to the heart, and the transcendentalist Heaven of the Holy Spirit (of Heaven) to the lungs, the former genuinely subheavenly and the latter no less genuinely superheavenly. Now just as the transcendentalist Heaven is antithetical, as we argued, to the Jehovahesque Superhell of the Clear Light of Space (the Void), so the fundamentalist Heaven is antithetical to the Satanic Subheaven of the Clear Fire of Time, pretty much as a vampire, say Count Dracula, to the sun. In fact, one cannot conceive of a fundamentalist afterlife, or eternity, except in relation to vampires, since the heart cannot survive death like, to some extent, the brain, and therefore no survival of death is possible to Fundamentalists within strictly fundamentalist terms except in relation to the morally dubious realm of vampirism, wherein the vampire sustains an occult life beyond the grave by gorging himself on the blood of his chosen victims. Doubtless, the transcendentalist eternity, when it comes to pass, will be much less occult and far more utopian, given the moral distinction which indubitably exists between the supercultural and the subcultural, the spirit and the soul. And it will outlast, by far, the Christian afterlife of cerebral transmutations in the grave!
96. Where the 'sub' contexts, whether conscious or unconscious, are immoral, the 'super' contexts, whether conscious or unconscious, are moral, while the intermediate contexts, both conscious and unconscious, are amoral, albeit with a contrary bias, so that the conscious, for example, is amoral with a positive bias (towards the [immoral] subconscious Father) and the unconscious is amoral with a negative bias (towards the [immoral] sub-unconscious Virgin). Hence whereas the super-unconscious corresponds, in its superfemininity, to a noumenal Hell, the Superhell of supernature, the unconscious corresponds, in its femininity, to an amoral Hell, the worldly Hell of nature, and the sub-unconscious, in its subfemininity, to an immoral Hell, the Subhell of subnature (on both Catholic and feminist terms, the former with reference to the Virgin Mary, and the latter with reference to what I have called the Mary Child). Conversely, whereas the subconscious corresponds, in its submasculinity, to an immoral Heaven, the Subheaven of subculture (on both scientific and religious terms, e.g. Satan and the Father and/or Allah), the conscious corresponds, in its masculinity, to an amoral Heaven, the purgatorial Heaven of culture, and the superconscious, in its supermasculinity, to a moral Heaven, the Superheaven of superculture (on both Catholic and transcendentalist terms, the former with reference to the Holy Ghost and the latter with reference to the Holy Spirit of Heaven).
97. Politically speaking, that which is of the unconscious is left wing and that, by contrast, which is of the conscious ... right wing, whereas that which is of the sub-unconscious is extreme left-wing and that which is of the superconscious ... extreme right-wing. Now in the case of the conscious options, things proceed from left to right, as from the subconscious to the superconscious via the conscious, whereas in the case of the unconscious options things proceed, by contrast, from right to left, as from the super-unconscious, which is extreme right-wing, to the sub-unconscious via the unconscious. This is largely because the conscious, or masculine, aspect of life evolves, while the unconscious, or feminine, aspect of it devolves, the former towards the supermasculine superconscious, and the latter away from the superfeminine super-unconscious. The one tradition converges towards an Omega Point, while the other tradition diverges from an Alpha Point, the former transcendentalist and profoundly religious, the latter idealistic and profoundly scientific. Hence although the superfeminine super-unconscious has an extreme right-wing correlation, it is the correlation of a scientific Beginning rather than, as in the no-less extreme right-wing case of the supermasculine superconscious, of a religious End.
98. From the Christian Extreme Left of the Virgin Mary to the Christian Extreme Right of the Holy Ghost via the right-wing culture of the Christ Child.
99. Similarly, from the socialist/feminist Extreme Left of the Mary Child to the transcendentalist Extreme Right of the Holy Spirit of Heaven via the right-wing culture of the Second Coming.
100. Conversely, from the heathen Left of the Mother to the heathen Extreme Left of the Father via the right-wing culture of the Son. (Note that in relation to the Trinity, the Father is extreme left-wing, the Son right wing, and the Holy Ghost extreme right-wing.)
101. The Jehovahesque Clear Light of the Void is effectively extreme right, whereas both the Satanic and Moslem contexts are extreme left - the former scientifically and the latter religiously (and more completely than the Christian Father, whose extreme left-wing status is relative to the cerebral subconscious, as opposed to the soulful subconscious of the heart).
102. By contrast to Catholicism, Protestantism is
effectively heathen, since the Mother, the
the Father are less genuinely religious figures than secular deities
compared to the Virgin Mary, the Christ Child, and the Holy Ghost. The Mother's correspondence is not to Hell
but to the World; the Son's correspondence is not to World-denying
but to Purgatory; and the Father's correspondence is not to Superheaven
but to Subheaven.
However one looks at it, Protestantism is a heathen rejection of
Catholicism, the true
103. Broadly speaking, Anglicanism is the denomination par excellence of the Mother, Puritanism the denomination par excellence of the Son, and Presbyterianism the denomination par excellence of the Father. It could also be said that the Cromwellian revolt against Charles I amounted to the rise of the Son at the expense of the Mother, or Puritanism at Anglicanism's expense, and thus bore a paradoxical resemblance to the fall of Satan from Jehovah, since in each case we have a conscious revolt against unconscious tradition, and thus a struggle for culture against nature, or masculinity against femininity. The success of the Puritan Revolt inevitably eased the way for Presbyterianism, and thus for Christian fundamentalism (the Father). It also inevitably eased the way for satanic naturalism and, latterly, Moslem fundamentalism, the more genuinely extreme left-wing parallels to the above.
104. The Protestant tradition, being heathen, is against Christian extremism, since more a matter of worldly affirmation than of World-denying Hell and Purgatory-denying Heaven. In short, Protestantism encourages an amoral equalitarianism as opposed to the sort of immoral and moral extremes one would associate with Hell and Heaven. It is not concerned with the sub-unconscious and the superconscious but with the unconscious and the conscious, neither of which are genuinely religious. Thus it fights shy of diabolic and divine extremes, just as Buddhism, another heathen religion (or, more correctly, pseudo-religion) fights shy of pleasure in order to avoid pain. The Catholic Church is in the business of maintaining both Hell and Heaven; for you can't have Heaven without Hell, or a resurrectional revolt without something hellish to be in revolt against. Protestantism, on the contrary, is in the business of maintaining the World and Purgatory, and will defend its moderation on the grounds that the price of Heaven is too high. What it wants is the happiness of the greater number, or equality of opportunity and other such equalitarian ideals, not high and low, or up and down, or 'super' and 'sub'. Yet by denying such contrary moral extremes it rejects God, and hence Christianity. Amorality cannot be morally justified. It is simply a heathen failing which perpetuates the World.
105. The unconscious/conscious distinction, besides being one of nature vis-à-vis culture, or woman vis-à-vis man, or natural determinism vis-à-vis free will (spirit), is also, and most poignantly, a distinction of tribalism vis-à-vis nationalism. And by 'nationalism' I mean the nation, or that which is composed of a variety of different tribes or, more accurately, is the product of the interbreeding of diverse tribes into a single people who share common goals and beliefs. A nation is certainly more than the sum of its parts, whereas a tribe is, or can be, a part of the sum which refuses or is unable to embrace the other parts of the nation in which it may find itself. This and other factors combine to distance the tribe from the nation, keeping it closer to the unconscious. In fact, tribes can be supertribal (super-unconscious), tribal (unconscious), or subtribal (sub-unconscious), while nations can likewise be subnational (subconscious), national (conscious), or supernational (superconscious). The Jews were - and in diaspora terms continue to be - a supertribal category, one affiliated, by religious tradition, to the superfeminine realm of super-unconscious supernature, viz. Jehovah as 'Creator'. Were it not for their Judaic traditions the Jews would surely have been unable to survive on supertribal terms for as long as they did (indeed, it is debatable whether they would have been scattered, like light from a vacuum, by historical circumstances in the first place), and it would be no exaggeration to say that before the establishment of the State of Israel there was no Israeli nation but only Jewish supertribalists spread far and wide across the world whose allegiance to Jehovah sustained them in their superdiabolic predicament. An allegiance to Satan, on the other hand, would have required a subnational standing, and it is my view that there is such a thing as a Moslem subnation which fights shy of both supertribal criteria and supertribalists alike.
106. Bolshevism, communism, socialism, and other such variations on a left-wing or unconscious theme ... are also forms of tribalism, though arguably less supertribal than subtribal, if we recall their down-to-earth mass appeal to the proletariat, who are assuredly more a tribe, considered in terms of their particular class, than a nation. Thus by selecting a single class from among the various classes that generally go into the composition of a nation, the Bolsheviks, Communists, and such like were indubitably more tribal-minded than nation-minded, more tribalist than nationalist, and one would hesitate to believe that communism was inter-national, so to speak, when its appeal to the proletariat - 'proletarians of the world unite' - would suggest an intertribal resolve likely to put it at loggerheads with nationalism.
107. Another and, in some sense, more contemporary form of tribalism is feminism, which selects gender as the 'tribe' with which to inflict unconscious or, more probably, sub-unconscious evil upon society and, in particular, the male sex. In fact, I would take the view that feminism is of the post-Catholic mode of sub-unconscious tribalism, and that it is therefore not only posterior to the traditional Catholic sub-unconscious, the focus of which is of course adult (and in particular female) celibacy, but posterior to communist/socialist tribalism as well, which, on second thoughts, is probably more a tribalism of the unconscious, given its working-class bias, than of the sub-unconscious, and thus a mode of tribalism in between the supertribalism of, for example, Jews and Gypsies traditionally, and the subtribalism of radical Feminists. Hence it is the feminist mode of tribalism which, focusing on gender rather than class or race, is the contemporary mode par excellence, and the one most likely, in consequence, to spark the resurrectional revolt of supermasculine supernationalism, the ultimate nationalism of the superman.
108. If ethnic supertribalism is/was super-evil, and class tribalism comparatively evil, then gender tribalism is sub-evil, the sort of evil from which to expect a supergood revolt which will just as assuredly signify Heaven as feminism now signifies Hell. Verily, the Mary Child is the Subdevil against which the Second Coming must turn, if the Holy Spirit of Heaven is to become the Supergod of 'Kingdom Come'.
109. Socialism and capitalism are alike economic reflections of the mundane World and the purgatorial Overworld, which share, in common with democracy, the heathen status of unconscious/conscious life. In fact, both socialism and capitalism would be inconceivable without a Protestant precondition, the heathen essence of which spawned a compromise between the World and Purgatory, proletarians and bourgeoisie, which finds its political analogue in liberal democracy (whether parliamentary and preponderantly bourgeois, or republican and no-less predominantly proletarian). Too much socialism and one would have the proletarian exclusivity of Communism. Too much capitalism, on the other hand, and one has the bourgeois exclusivity of Fascism. Yet neither of these heathen extremes can work, because socialism and capitalism are as mutually dependent on each other as the World and Purgatory or, in more genuinely extreme contexts, Hell and Heaven. Communism is no more Hell than Fascism is Heaven. The proletariat no more make a sub-unconscious category than the bourgeoisie add-up to a superconscious one. Such religious extremes are more pertinent, as I have already argued, to a Christian tradition, not to a heathen one, and such a tradition, besides transcending class, also transcends race. The Heathen may play at being Christian, but they will never convince anyone but themselves! Heaven is no more national than Hell intertribal. Heaven is supernational, and Hell, by contrast, subtribal. Neither socialism/communism nor capitalism/fascism ever really departs the World and Purgatory respectively. Nor, for that matter, does democracy. That which goes beyond the World/Purgatory, the unconscious/conscious, will do so on other than heathen economic or political terms. The Roman Catholic Church is one such Beyond. The Second Coming has yet to establish the other and ultimate Beyond such that, in its Social Transcendentalism, will lay the heathen alternatives to rest.
110. Because they do not transcend the liberal realm of the World/Purgatory but are effectively exclusive extremes in relation to it, both Communism and Fascism are contrary manifestations of liberal decadence - the former with regard to the mundane World (proletariat) and the latter with regard to the purgatorial Overworld (bourgeoisie). Thus they remain heathen ideologies which fight shy, on even more radical terms than do socialism and capitalism, of properly Christian criteria.
111. Because of their heathen origins, neither socialism nor capitalism can be morally justified. For, like democracy in the political sphere, they are manifestations of economic amorality, the one in relation to the proletariat (a context of mass), the other in relation to the bourgeoisie (a context of volume). Wealth, and thus wealth creation, can only be morally justified, which is to say, justified from a moral position, with regard to religion, and, more specifically, God ... the Holy Ghost and/or Holy Spirit of Heaven. Then it is an aspect of the high against the low, the good against the evil, the up against the down - in a word, Heaven against Hell. When it is used to glorify God, as in Catholic churches and (hopefully in the future) the transcendental centres of 'Kingdom Come', wealth is morally justifiable, and is in fact a good. But when, on the contrary, it is produced and distributed independently of religious considerations, whether on a capitalist or a socialist basis, with regard to the purgatorial Overworld (of the bourgeoisie) or the mundane World (of the proletariat), it is morally unjustifiable, since appertaining to contrary realms of amorality, the former conscious and the latter unconscious, and is thus by definition either criminal (capitalist wealth) or sinful (socialist wealth), neither of which could be sustained within a properly Christian (Catholic) society, the twin poles of which, by contrast, are punishment (Hell) and grace (Heaven), with contrary economic arrangements.... Such as a sort of Messianic trusteeship by the Centre for the Saved (religiously sovereign people) in the heavenly context, and a communal autarchy of the Damned in the hellish context, the former reflective of superconscious deliverance, the latter no less reflective of sub-unconscious enslavement.
112. In music, the voice is the 'instrument', necessarily natural, of the unconscious, in contrast to the artificial instrumentality of the conscious, and thus of properly cultural values. Hence from the super-unconscious vocals of solo singing to the sub-unconscious vocals of female choirs via the unconscious vocals of pop singers, who usually sing to an instrumental accompaniment of their own making. In fact, I would say that whereas singing of the super-unconscious variety is usually accompanied by what we would recognize as jazz instruments, like brass and percussion, singing of the unconscious variety is more usually accompanied by electric instruments, as befitting the worldly nature of Pop and/or Rock, the latter pair being a socialist/communist alternative to the Blues and/or Jazz, which are comparatively idealistic and naturalistic forms of music more usually identifiable with pseudo-religion, whether Judaic or Buddhist. Of course, one can be a singer within the group context of Pop/Rock without simultaneously playing an instrument, and thus be effectively communistic rather than socialistic, if one recalls the more extreme nature of Communism vis-à-vis Socialism. Yet such a singer is still at an unconscious remove from the super-unconsciousness of the blues and/or jazz singer, particularly when the latter is literally a solo singer and not simply a member of the band. For the proletarian who sings Pop and/or Rock in a feminine context, whether relative (pop) or extreme (rock), should not be confounded with the 'lady' who sings the Blues and/or Jazz in a superfeminine one!
113. In regard to the choir-singing of the sub-unconscious, which can be described as a subfeminine mode of vocals, we should distinguish, I believe, between the adult choirs of the Blessed Virgin and the 'juvenile' choirs of the Mary Child, these latter closer in effect to feminism than to Catholicism, if we bear in mind the more absolutist nature of feminism and thus, by implication, of juvenile singing, whether or not such singing takes place within a church or, more usually, a secular context, like school, where we would be justified in equating the sub-unconscious with emptiness rather than holiness. Yet the sub-unconscious is by and large Christian compared with the unconscious, the heathen connotations of which stand at a mundane remove from the pagan and cosmic connotations one would associate with, say, jazz or blues singing in regard to the super-unconscious.
114. As regards instrumental music (or, at any rate, music which is predominantly instrumental), it seems to me that Classical stands to Romantic pretty much as the Son to the Father, or the conscious intellect to subconscious emotions, and that Classical and Romantic are therefore the conscious equivalents of Pop and Rock in respect of the unconscious, thereby suggesting a sort of purgatorial counterpoint to the World which, in class terms, would suggest a middle-class/working-class dichotomy, and in economic terms a capitalist/socialist, if not (in regard to the more extreme contexts of Romantic and Rock) a fascist/communist one. Probably 'liberal music', properly so considered, demands of us the notion of a compromise between Classical and Pop, if not (in decadent terms) Romantic and Rock, whether this takes a popular Classical form or indeed the more androgynous form of, say, 'Rock Classical'. Be that as it may, it seems to me that the fatality of classical music is towards Romanticism, as though from the Son (a cross) to the Father (a 'burning cross'), whereas the sort of music one would associate with the Holy Ghost, the realm of a Christian Heaven, is more likely to be visionary and spiritual, whether in terms of the avant-garde or of traditional music or, indeed, some paradoxical cross between the two which may owe more than a little to the combination of what, in theological terms, I would describe as the Christ Child with the Holy Ghost, identifying the former with traditional music and the latter with the avant-garde, so that one proceeded from the one to the other ... as from the pseudo-conscious to the pseudo-superconscious. Certainly a similar sort of compromise would obtain in the more radical context of Social Transcendentalism, wherein we would have a quasi-superconscious revolt against feminist sub-unconsciousness that was destined to culminate in the resurrectional superconscious of the Holy Spirit of Heaven, a Messiah-inspired revolt against juvenile choirs and/or (for this is also important) Folk-Rock (with its female-dominated vocals) that was more avant-garde, if in synthesizer-based terms, than traditional, and which was ultimately destined to partner and eventually be overhauled by instruments like uilleann pipes, probably the most spiritual of all instrumental options and the one most likely to do some musical service, relatively speaking, to the Holy Spirit of Heaven. So, in effect, the reversal of Christian music which, leading from traditional to avant-garde, would remain more cerebral than genuinely spiritual.
115. Things that are classless, like the Truth, are also and by definition priceless, which is to say, not subject to commercialization as saleable products. Only the class-bound product can be commercially evaluated and accorded a price tag, whether low in relation to the working class, medium in relation to the middle class, or high in relation to the upper class, thereby passing from beauty and knowledge to strength. Yet all such price tags appertain to heathen amorality, not to Christian/transcendental morality, which aims, through truth/supertruth, for a classless salvation in the priceless. The man (a godly being) who achieves truth cannot be bought and sold in the marketplace, like a class-bound person. He is beyond such a heathen fate, and his truth, if it is not to be tarnished or demeaned through commercial association, must be disseminated, when the time is ripe, on a non-commercial basis ... such that does justice to the divine. Only the products of lower-, middle-, and upper-class people can be bought and sold on socialist and/or capitalist terms, and such products can be known and evaluated accordingly. God is the one being who cannot be bought and sold!
116. Even to sell the Bible (which is by no means all truth or even very true, judged by genuinely spiritual standards) is a heathen crime, which should not go unpunished!
117. The Superdevil ... of the super-unconscious ... diverges as light from the Superhell of the spatial vacuum, like illusion from woe, whereas the Supergod ... of the superconscious ... converges as spirit upon the Superheaven of the spaced plenum, like truth upon joy.
118. Illusion stems from woe no less than truth leads to joy, the one associated with the Clear Light of the Void (space), and the other with the Holy Spirit of Heaven (air).
119. Woe is the negative being of the spatial vacuum (void) which causes the negative doing (illusion) of light to speed away from it, as from a horror vacui.
120. Joy is the positive being of the spaced plenum (Heaven) which results from the positive doing (truth) of spirit as it converges upon it through meditative focus.
121. Because being is a glory and doing a power, it can be said that whereas woe is the negative glory that causes the negative power of illusion to speed away from it, truth, by contrast, is the positive power which results in the positive glory of joy.
122. The negative glory (spatial vacuum) of Superhell causes the negative power (light) of the Superdevil to diverge centrifugally, whereas the positive power (spaced plenum) of the Supergod converges centripetally towards the positive glory (joy) of Superheaven, which is its Omega Point. Hence whereas the Devil is what tends away from Hell, God is what tends towards Heaven.
123. The negative glory of Superhell is not a nothingness; it is a vacuum whose essence is negative being. Conversely, the positive glory of Superheaven is not a somethingness; it is a plenum whose essence is positive being. Hence negative being and positive being are the alpha and omega of the Universe, the former cosmic and the latter universal. Woe is the glory, necessarily negative, of the Beginning, and joy the glory, necessarily positive, of the End.
124. Nature mediates between the negative power of illusion, which stems from woe, and the positive power of truth, which aspires towards joy. Light diverging from space causes nature to grow in all her terrible beauty, and spirit converging upon Heaven transcends nature as God transcends man.
125. The Devil enters nature through woman, and God exits it through man, nature being an intermediary between illusion (light) and truth (spirit).
126. Whereas Christianity (Roman Catholicism) culminates in the posthumous afterlife of the grave, Cent(e)rism (Social Transcendentalism) will culminate in the post-human eternity of the Omega Point.
127. Social Transcendentalism will take over from where Roman Catholicism leaves off - with regard to artificially-induced visionary experience of a beatific order.
128. Hence the starting-point of Social Transcendentalism will be analogous to the culmination-point of Roman Catholicism - a visionary afterlife which will effectively amount to a resurrection of the dead, since the Saved would have recourse, as a religious right, to artificially-induced visionary experience of the type one would traditionally associate with posthumous salvation.
129. In that respect, it would be as though the 'living' had passed beyond life to the afterlife of the grave, but had done so, compliments of Messianic redemption, without literally dying. For it is the will of the Second Coming equivalence that those who democratically elect, when the time is ripe, for religious sovereignty ... should have recourse, by right, to artificially-induced visionary experience, and thus pass into Eternity without dying but solely as a precondition of the pure spirituality, in meditation, of the Holy Spirit of Heaven.
130. Thus while Social Transcendentalism's starting-point will approximate to the culmination-point of Roman Catholicism, with its posthumous afterlife, the culmination-point of Social Transcendentalism will be in the genuine spirituality of an airy transcendence ... such that brings the spirit to an ultimate and universal Heaven - the Heaven of the Omega Point.
131. When one lives for the Truth, as genuine Christians do, then the chief purpose of living is to prepare oneself, through prayer, for posthumous salvation in the visionary afterlife of the grave. For this is the real culmination of life, and only those who have led devoutly Christian lives ... can expect to come face to face, so to speak, with the Holy Ghost.
132. When, by contrast, one lives, in heathen fashion, for something other than the Truth, such as beauty or knowledge or strength, then the chief purpose of life is subverted and shelved, with a consequence that, in putting ungodly considerations before God, one will be unprepared for the Afterlife, and accordingly suffer damnation from the Son (intellect) to the Father (emotions) ... in due posthumous fashion.
133. In such circumstances, it could be argued that cremation, no matter how morally unjustifiable from a Christian standpoint, would offer the damned soul a comparatively speedy release from its cerebral suffering ... through flame. Yet, at the same time, such a fate must rank as a sorry testimony to the moral ignorance of the person who authorized and/or consented to it in the first place, since he/she is effectively being damned twice over - from a Christian Hell (Subheaven) in the Father to a scientific Hell (Subheaven) in the raging flames.
134. The true Christian, who is more likely to be a Catholic, will always seek a Christian burial, rather than allow his corpse to be exposed to the scientific Hell of cremation, which is worse even than a heathen grave in its superpagan correlation with the worst aspects of oriental mysticism.
135. Heathens and pagans who do not convert, at the ninth hour, to Catholicism ... cannot expect to be saved, neither to the Holy Ghost nor, in regard to 'Kingdom Come', to the Holy Spirit of Heaven. Hence Social Transcendentalism can do nothing for those who are not morally entitled, as Christians, to the Life Eternal.
136. Neither Judaists, with their superfeminine allegiance to the Superdevil (Jehovah) of cosmic creation, nor Moslems, with their submasculine allegiance to the Subgod (Allah) of almighty strength, nor Hindus/Buddhists, with their superfeminine/submasculine allegiance to the Superdevil (Clear Light) of cosmic illusion, are entitled to the Life Eternal ... in the Holy Spirit of Heaven. All such 'oriental' faiths are contrary to the will of the Second Coming, whose 'Kingdom of Heaven' is as far removed, in its ultimate ramifications, from cosmic pantheism/ anthropomorphism and religious fundamentalism ... as it is spiritually possible to be. The Subgod does not lead to the Supergod, but is a fundamentalist end-in-itself, centred or, rather, rooted in the heart. Likewise, the Superdevil does not lead, as cosmic light/power, to the Supergod, but is the end-of-the-Beginning. Only the Subdevil of the subfeminine sub-unconscious leads, if indirectly, to the Supergod, and then via Messianic revolt against this ultimate Hell.
137. Perhaps the real truth is that neither does Catholicism truly lead, of itself, to the Social Transcendentalist Centre, but only feminism or, more correctly in this context, subfemininity, which, having global implications, is beyond all traditional religions in what is effectively a universal antireligion which, through resurrectional revolt, should spark off its heavenly counterpart in supermasculine deliverance.
138. Just as the unconscious/conscious dichotomy, on whatever level, is a distinction between feminine and masculine, nature and culture, so it is a distinction between objectivity and subjectivity, since the one appertains, like the feminine, to nature, and the other, by contrast, to culture, that masculine achievement. Thus we should distinguish, in regard to the objective, between the super-objectivity, so to speak, of the super-unconscious, the objectivity of the unconscious, and the sub-objectivity of the sub-unconscious, conceiving of the first and third as absolute but of the second as relative, since, unlike the others, it has reference neither to the superfeminine nor to the subfeminine but solely to the feminine. Likewise we should distinguish, in regard to the subjective, between the sub-subjectivity, as it were, of the subconscious, the subjectivity of the conscious, and the super-subjectivity of the superconscious, conceiving, once again, of the first and third as absolute but of the second as relative, given its correlation with the masculine per se.
139. The objectivity of the unconscious, being relative, has applicability to the World, which, to speak paradoxically, is a sort of 'good Hell' ... to the extent that we are dealing with a heathen plenum, whereas the subjectivity of the conscious, being relative, has applicability to the purgatorial Overworld, which, again to speak paradoxically, is a sort of 'bad Heaven' ... to the extent that we are dealing with a Christian vacuum, the intellectual culture of which springs from and fights shy of the World. Hence whereas the objectivity of the unconscious is, unlike that of the super-unconscious and the sub-unconscious, rooted in a plenum, the subjectivity of the conscious, by contrast, is centred, unlike that of the subconscious and the superconscious, in a vacuum, the purgatorial Limbo, so to speak, of a writerly and, by implication, Christic intellect.
140. Even the sun, conceived as a kind of subheavenly fall from the stellar superhells/devils of cosmic space, is essentially a sub-subjectivity in its fiery core, as, by analogy, is the heart, whose internal beat signifies a fundamentalist Heaven once removed from the scientific naturalism of the sun and twice removed from the Christian fundamentalism of the emotional brain (backbrain), the seat, as it were, not of Christ but of the Father.
141. The super-subjectivity of the Holy Spirit of Heaven is, of course, centred in the lungs, whereas the super-subjectivity of the Holy Ghost, that Christian mode of transcendentalism, is centred in the spiritual brain (forebrain), and thus contrasts with the subjectivity of the Son in the intellectual brain (right midbrain), and the sub-subjectivity of the Father in the emotional brain, as well, of course, as with the objectivity of the Mother in the sensual brain (left midbrain), and the sub-objectivity of the Blessed Virgin in the celibate womb.
142. Beyond the sub-objectivity of the Blessed Virgin is the more radical sub-objectivity of the Mary Child, again centred or, rather, rooted in the womb, and at the other extreme of the objective is to be found the super-objectivity of the Jehovahesque Clear Light of the Void, which is, of course, antithetical, in its alpha standing, to the super-subjectivity of the Holy Spirit of Heaven, as Superdevil to Supergod, or superwoman to superman. But, for evolutionary purposes, all that really matters is that the super-subjectivity of the superman should come to pass at the expense and to the dismay of the subwoman, whose vacuous sub-objectivity will be exposed for what it is - namely the ultimate lie in the devolution of hells/devils from the super-unconscious to the sub-unconscious.
143. Philosophy is to science a sort of antiscience, since concerned with the intuitive appraisal and evaluation, aided and abetted by reason, of external facts.
144. Likewise, theosophy is to religion a sort of antireligion, since concerned, through spirit, with the intuitive appraisal and evaluation of internal truths.
145. Hence philosophy stands to science as theosophy to religion - a more interiorized, and intuitive, approach to the disciplines in question.
146. Even though philosophy is more devolved than cosmology, the primary study of science, it cannot be said to be less evolved than theology, the primary study of religion. Philosophy is the end of one civilization (pagan), theology the beginning of another (Christian). The one civilization devolves from science to philosophy. The other civilization evolves from religion to theosophy.
147. The Christians, thank goodness, are in the process of evolving from theology to theosophy, as from theory to practice. Heathens, by contrast, are still in the process of devolving from cosmology to philosophy, as from practice to theory. Theology, and thus religion, can live with philosophy and even with cosmology (science). Theosophy cannot.
148. When theosophy becomes sovereign, cosmology, philosophy, and theology will be consigned to the 'rubbish heap' of history. For theosophy is no mere theology but the essence of 'Kingdom Come', the superconscious deliverance from the super-unconscious science of cosmology, the conscious/subconscious antiscience of philosophy, and the unconscious/sub-unconscious religion of theology. Such is the liberating essence of Social Transcendentalism, the theosophy-of-theosophies and path-of-paths!
149. Within the 'sub'/'super' scope of our revised objective/subjective structures, we can speak of the subjectivity of the writer, the sub-subjectivity of the reader, the objectivity of the speaker, and the super-subjectivity of the thinker, bearing in mind that, in the religious context, the thinker is in prayerful revolt against the vacuous sub-objectivity of the prayerful speaker.
150. For the Christian transcendentalist, the man of the Holy Ghost, thoughtful prayer is the divine means to the heavenly end of a visionary afterlife, the intellectual omega designed to orientate the mind towards the forebrain.
151. Woman is at best a heathen plenum (motherhood), and at worst a Judaic/Christian/feminist Hell. Man, by contrast, is at worst a heathen vacuum (Father), and at best a fundamentalist/Christian/transcendentalist Heaven. Hence the sexes are in no sense equal, not even in the heathen context where, ironically, man is at a vacuous disadvantage to woman.
152. Of all the heathen classes, the middle class are the most mediocre vis-à-vis Christians, and thus, in their own eyes, the most moderate vis-à-vis the upper- and lower-class alternatives. The middle class, properly liberal, make a virtue out of writing, the upper class make a virtue out of reading, and the lower class make a virtue out of talking. Only the classless, who are beyond the heathen pale, make a virtue out of thinking!
153. In the class-bound heathen societies the classless are trodden underfoot by their class enemies, including the working class. In Christian and, more especially in the future, transcendental societies, by contrast, the classless will take divine vengeance upon their heathen enemies, consigning them, in judgmental damnation, to the vacuous hells of the sub-unconscious which it behoves a moral society, centred in God, to perpetuate in the interests of the Saved, whose heavenly redemption in superconscious bliss would not otherwise be possible.
154. Unlike Christianity, Social Transcendentalism could not co-exist with the (heathen) World; for it is not a World-denying phenomenon rooted in the subfeminine vacuum of the Virgin Mary ... so much as a World-overcoming noumenon centred in the Heaven-affirming supermasculine plenum of the Holy Spirit of Heaven which, if successful, would instigate 'Kingdom Come', and thus the division of society between Hell and Heaven, the Damned and the Saved, the chaff and the wheat, the sub-unconscious and the superconscious.
155. The classless are not necessarily priceless, but they have the potential to become priceless in God's sight, so to speak, as that which was classless in the class-bound societies becomes divine in the heavenly one of 'Kingdom Come'. By contrast, the class-bound, though dear, in varying extents, to themselves, are worthless to God, and therefore deserving of nothing better than damnation to the vacuum of Hell.
156. Just as Catholicism is genuine Christianity, the Christianity of the sub-unconscious Hell and of the superconscious Heaven, so Protestantism, its heretical offshoot, is pseudo-Christian: the pseudo-Christianity of the heathen World/Purgatory ... in an unconscious/conscious, feminine/masculine dichotomy.
157. Pseudo-Christianity, being of the mundane World and of the purgatorial Overworld, can accommodate the concept and, indeed, reality of 'female priests', since the notion of equality between men and women is dear to the amoral Heathen, and in their moral ignorance and blindness they are perfectly resigned to the advancement of women to positions of greater power within their churches, even to positions formerly reserved for men.
158. Yet the Catholic Church is not as keen on the idea of 'female priests', and were that ever to change ... it would be a black day indeed for the Church, a day such that few Christian men would ever wish to see! For it would render the Church so contemptible in the sight of God ... the Second Coming, that he would feel all the more urgency to wipe the slate clean, so to speak, and start afresh on the basis of 'Kingdom Come'. For if the ordination of women priests in a heathen church is one thing, their ordination in the Christian one is quite another, since it would require, in keeping with its morally laudable traditions, celibacy among the women ordained, and celibacy among women is not what it is among men. On the contrary, whereas in men it is a mark of spiritual resolve and authenticity ... even to the extent of the Holy Ghost, in women it would simply maintain a virginal vacuum, the sort of vacuum which is commensurate with the subfemininity of a Christian Hell, and in revolt against which the true Christian ascends, via thoughtful prayer, into the heavenly plenum of the Holy Ghost. Now it cannot be denied that Heaven needs Hell in order both to exist and to have an antithesis to play itself off against. But it must be categorically denied that the Church should be taken over by Hell and dominated, from the altar, by the vacuous embodiments of such a Hell! For if ever this were to happen, and celibate women priests duly came to pass, then the Church would cease to be the forum of Christ but become, instead, a platform for the Devil, the sub-unconscious subfemininity of which would pander to all manner of diabolical revelations and subversions - from feminism and animalism to naturism and healthism - and all under cover of Christian morality!
159. No, the true Church is not a platform for the Devil, nor should it ever become such a thing! So long as it is loyal to Christ, there can be no amoral equalitarianism in the heathen manner! The Christian woman, a virgin, is not, like her heathen counterpart, a second-rate citizen in a second-rate society run for and by the second rate. She is a third-rate person who can have no business protecting and advancing first-rate goals and ideals, of which Heaven is the summation. Only a man, and a comparatively first-rate one, sworn to and literally embodying Christian celibacy, has any right to preach Christ's message of heavenly salvation in the 'Kingdom Within', and such a man will only be found, as a rule, within the Catholic Church, the true Church of Christendom. Should this Church fail Christ in this most important and significant respect in the near future, then it will be only a matter of time before the Second Coming equivalence proclaims its moral bankruptcy and institigates steps to replace it with an institution more in keeping with the divine will.
160. From the alpha of mystical cosmology to the omega of gnostical theosophy via the omega-in-the-alpha of academic philosophy and the alpha-in-the-omega of Christian theology.
161. Art stands to music as the unconscious to the conscious, or as feminine to masculine, with all due gradations between the 'super' and 'sub' options, depending on the type of art/music. Thus from the superfemininity, for example, of light art/stained glass to the subfemininity of religious painting via the femininity of secular painting on the one hand, and from the submasculinity of, for example, Jazz to the supermasculinity of the musical avant-garde via the masculinity of Classical on the other hand. Broadly considered, art is devolutionary and music evolutionary, the one stemming from the light and the other destined to culminate in the spirit.
162. We should distinguish, if somewhat paradoxically, between 'traditional avant-garde' and 'avant-garde traditional', conceiving of the former type of music as germane to the Holy Ghost in what is largely a cerebral context, and the latter type of music as germane to the Holy Spirit of Heaven in what is largely a spiritual context. For we proceed from acoustic traditional to 'traditional avant-garde' in the one case, as from prayer to posthumous visionary experience, but from the synthetic avant-garde to 'avant-garde traditional' in the other case, as from hallucinogenic trips to airy meditation - the latter no Christian phenomenality but the Superchristian (transcendental) noumenality of 'Kingdom Come'.
163. Nature's abhorrence of vacuums generally results in a heathen plenum (of pregnancy). Culture's abhorrence of vacuums (virginal celibacy) generally results in a Christian/Superchristian plenum (of Heaven).
164. The struggle between nature and culture, women and men, is mirrored in that between art and music, the former broadly natural (and thus diabolic), but the latter cultural (and thus divine).
165. To speak of the Subchristian Subconscious (Father), the Christian Conscious (Christ), and the Superchristian Superconscious (Holy Ghost), as one would speak of the Superheathen Super-unconscious (Jehovah), the Heathen Unconscious (Mother), and the Subheathen Sub-unconscious (Virgin Mary), thus pitting culture against nature, and God against the Devil.
166. To contrast the sanity/reasonableness of the conscious options with the insanity/unreasonableness of the unconscious ones. For where the cultural is sane/reasonable, the natural is insane/unreasonable, which is to say, selfless as opposed to selfish.
167. To go mad, one must first of all possess the capacity to be sane/reasonable, i.e. capable of conscious free will in one degree or another. That which is insane/unreasonable, or subject by nature to natural determinism, cannot go mad, any more than that which is sane/reasonable by culture can go insane/become unreasonable (through nature). Madness is an affliction of the sane/reasonable, a sort of clouding of consciousness, and contrasts with the periods of lucidity to which the insane/unreasonable are intermittently exposed. Thus while madness is not the same as insanity/unreasonableness, it is culture's approach, as it were, to insanity/unreasonableness, the opposite, in short, of nature's approach to sanity/reasonableness, which is lucidity. Generally speaking, men are sane/reasonable (in different degrees) and women insane/unreasonable (again in different degrees), because the one sex is more conscious than unconscious by culture, and the other sex more unconscious than conscious by nature. Nevertheless, whether through sexual or other social pressures, men are exposed to madness and women, by contrast, to lucidity - the former as a diminution of consciousness vis-à-vis its unconscious counterpart, the latter as an increase in consciousness vis-à-vis its conscious counterpart. Yet the fatal borderline is rarely if ever permanently crossed. For men and women remain facing each other across a sane/insane, reasonable/unreasonable divide, as between culture and nature (in whatever degree or type).
168. In the heathen context of men and women, properly considered, the distance between culture and nature is less than in the Christian context of supermen and subwomen, where we can speak of a supersane/subinsane dichotomy relative to the supercultural/subnatural distinction between Heaven and Hell, the Holy Ghost and the Virgin Mary. Likewise, madness and lucidity are more interactive in the heathen context than ever they could be in the Christian one, where the sexes are segregated, traditionally, as between monks and nuns, the former effectively supermasculine, the latter subfeminine, and where madness and lucidity are far less pervasive in consequence. For when there is no contiguity between men and women, the men, become supermen, are privileged to a super-reasonable deliverance from the possibility of intermittent madness (love) vis-à-vis women, and the women, become subwomen, are fated to a sub-unreasonable damnation from the possibility of intermittent lucidity (devotion) vis-à-vis men.
169. From the subselfishness (sanity) of the soul to the superselfishness of the spirit via the selfishness of the intellect, as from Allah/the Father to the Holy Ghost/Holy Spirit of Heaven via Christ.
170. From the superselflessness (insanity) of the senses (sight/hearing) to the subselflessness of the womb via the selflessness of the flesh, as from the Clear Light of the Void/Jehovah to the Virgin Mary/Mary Child via the Mother.
171. Whereas man is the victim of woman in the heathen context of the World, the superman is beyond woman (become subwoman) in the transcendental aloofness of the spirit in the next world (Heaven).
172. Because the second rate are amoral rather than moral, like the first rate, or immoral, like the third rate, it could be said that whereas Liberals are of the second rate per se, Conservatives (capitalists) are second rate with a first-rate bias, and Radicals (socialists) second rate with a third-rate bias. However, this would not mean that their extreme political counterparts, viz. Fascists and Communists, were first and third rate respectively. On the contrary, Fascists would be pseudo-first rate and Communists pseudo-third rate, bearing in mind their more extreme conscious and unconscious standings which, as we have argued, are not commensurate with superconscious and sub-unconscious positions in relation to Catholicism, and thus with properly third-rate (subwomen) and first-rate (supermen) alternatives, but simply signify the drawing apart, into mutual exclusivity, of the purgatorial Overworld and the mundane World, viz. bourgeoisie and proletariat.
173. The superfree spirituality of the superman contrasts, as Heaven to Hell, with the subnatural determinism of the subwoman, with whom he has no contact and thus no heathen commitment whatsoever. Even the subman, submerged in his soulful subculture, is 'beneath the pale' of the superman, whose goal is the Eternal Beyond ... of heavenly joy. One day Judgement will come, and the subhuman Chaff be divided from the superhuman Wheat ... as the World is torn asunder, to be replaced by Heaven above and Hell below, the Nietzschean Heaven of a spiritual amor fati, and the Schopenhaurian Hell of a World-denying, will-less emptiness.