Op. 64

 

OMEGA MAXIMS

 

Aphoristic Philosophy

 

Copyright 1996-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-1045

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1.   To progressively devolve, in 'falling fire', from eyes to heart, as from spatial space to repetitive time.

 

2.   Conversely, to regressively devolve, in 'falling fire', from heart to eyes, as from repetitive time to spatial space.

 

3.   To progressively evolve, in 'rising air', from ears to lungs, as from sequential time to spaced space.

 

4.   Conversely, to regressively evolve, in 'rising air', from lungs to ears, as from spaced space to sequential time.

 

5.   To progressively devolve, in 'falling water', from tongue to womb, as from volumetric volume to massed mass.

 

6.   Conversely, to regressively devolve, in 'falling water', from womb to tongue, as from massed mass to volumetric volume.

 

7.   To progressively evolve, in 'rising vegetation', from phallus to brain, as from massive mass to voluminous volume.

 

8.   Conversely, to regressively evolve, in 'rising vegetation', from brain to phallus, as from voluminous volume to massive mass.

 

9.   To contrast the devolutionary nature of the Devil and woman with the evolutionary nature of man and God.

 

10.  The Diabolic is that which devolves, in 'falling fire', from spatial space to repetitive time, and vice versa.

 

11.  The Divine is that which evolves, in 'rising air', from sequential time to spaced space, and vice versa.

 

12.  The feminine is that which devolves, in 'falling water', from volumetric volume to massed mass, and vice versa.

 

13.  The masculine is that which evolves, in 'rising vegetation', from massive mass to voluminous volume, and vice versa.

 

14.  To devolve is to fall, whether progressively or regressively, whereas to evolve is to rise, whether progressively or regressively.

 

15.  That which, as the Devil and woman, devolves cannot be expected to evolve, and vice versa.  At the last, God is supermasculine, not feminine or subfeminine.

 

16.  That man who goes beyond woman becomes superman, who is One, in supermasculinity, with God.

 

17.  The superman is antithetical to the superwoman, who is One, in superfemininity, with the Devil.

 

18.  The superwoman is the beginning, whereas the superman is the ending.

 

19.  The beginning devolves, through the Devil, towards woman, whereas man evolves, through Christ, towards the ending, which is God.

 

20.  God is the goal of man or, at any rate, of that man who is capable of evolving towards the superman.

 

21.  God is in no sense the beginning, least of all in terms of cosmic consciousness, or the Clear Light of the Void.

 

22.  That which symbolizes the beginning holds high a torch in her hand, for she is a creature of the light, whose gender is superfeminine.

 

23.  She is the devil of sensuality, the outer Devil, who presides over the space-time continuum of 'falling fire'.

 

24.  To worship the superfeminine is to be enslaved to the Devil-of-Devils, the outer Devil of optical sensuality.

 

25.  He who is enslaved to the Devil can never be bound to God.

 

26.  That man who is bound to God is beyond freedom, for freedom is of sensuality, whereas binding is to sensibility.

 

27.  That which is most free (to diverge from outer glory) contrasts, like eyes and ears, with that which is least free (to diverge from outer glory).

 

28.  That which is more (relative to most) free ... contrasts, like tongue and phallus, with that which is less (relative to least) free ...

 

29.  The most free ... is noumenally objective and the least free ... noumenally subjective, while the more (relative to most) free ... is phenomenally objective and the less (relative to least) free ... phenomenally subjective.

 

30.  That which is least bound (to converge upon inner glory) contrasts, like heart and lungs, with that which is most bound (to converge upon inner glory).

 

31.  That which is less (relative to least) bound ... contrasts, like womb and brain, with that which is more (relative to most) bound ...

 

32.  The least bound ... is noumenally objective and the most bound ... noumenally subjective, while the less (relative to least) bound ... is phenomenally objective and the more (relative to most) bound ... phenomenally subjective.

 

33.  To contrast the immoral sensuality of the most free divergence from outer glory with the moral sensuality of the least free divergence from outer glory.

 

34.  To contrast the objectively amoral sensuality of the more (relative to most) free divergence from outer glory with the subjectively amoral sensuality of the less (relative to least) free divergence from outer glory.

 

35.  To contrast the immoral sensibility of the least bound convergence upon inner glory with the moral sensibility of the most bound convergence upon inner glory.

 

36.  To contrast the objectively amoral sensibility of the less (relative to least) bound convergence upon inner glory with the subjectively amoral sensibility of the more (relative to most) bound convergence upon inner glory.

 

37.  To diverge, in immoral sensuality, as illusion from woe, and, in moral sensuality, as weakness from humility.

 

38.  To diverge, in objectively amoral sensuality, as ignorance from hatred, and, in subjectively amoral sensuality, as ugliness from pain.

 

39.  To converge, in immoral sensibility, as strength upon pride, and, in moral sensibility, as truth upon joy.

 

40.  To converge, in objectively amoral sensibility, as beauty upon pleasure, and, in subjectively amoral sensibility, as knowledge upon love.

 

41.  The freedom to diverge (from outer glory) is commensurate with the exercise of outer willpower, whereas the thraldom to converge (upon inner glory) is commensurate with the exercise of inner willpower.

 

42.  Outer glory can be hellish, heavenly, worldly, or purgatorial, with outer willpower correspondingly diabolic, divine, feminine, or masculine.

 

43.  Inner willpower can be diabolic, divine, feminine, or masculine, with inner glory correspondingly hellish, heavenly, worldly, or purgatorial.

 

44.  Hence there are four kinds of outer glory/willpower, no less than four kinds of inner willpower/glory.

 

45.  Another name for outer glory is evil, while the exercise of outer willpower is vice.

 

46.  The exercise of inner willpower is virtue, while another name for inner glory is goodness.

 

47.  Hence vice diverges from evil, while virtue converges upon goodness.  For outer willpower, being divergent, is vicious, while inner willpower, being convergent, is virtuous.

 

48.  Virtue and vice are molecular powers in between elemental glories.

 

49.  The vice of divergent willpower (freedom) contrasts with the virtue of convergent willpower (thraldom), while the evil of outer glory (damnation) contrasts with the goodness of inner glory (salvation).

 

50.  Damnation is a curse, the only solution to which is the freedom to sin, or diverge, in the vice of outer willpower.

 

51.  Salvation is a blessing, the only guarantee of which is the binding to grace, or convergence, in the virtue of inner willpower.

 

52.  The exercise of outer willpower is vicious because it appertains to the sin of freedom (divergence) in relation to the curse of damnation.

 

53.  The exercise of inner willpower is virtuous because it appertains to the grace of thraldom (convergence) in relation to the blessing of salvation.

 

54.  Evil is the curse of damnation, which constrains (enslaves) to the outer glory of sensuality.

 

55.  Goodness is the blessing of salvation, which binds to the inner glory of sensibility.

 

56.  That man who is not free (to sin) is damned (by the outer glory).

 

57.  That man who is bound (to grace) is saved (by the inner glory).

 

58.  Although freedom is a solution to the curse of damnation (evil), it is not a guarantee of salvation, but simply a sinful vice.

 

59.  Until one is delivered from freedom, there can be no possibility of salvation through the virtue of inner willpower.

 

60.  Ultimately freedom is something from which one needs to be delivered, if the blessing of salvation is to become a reality.

 

61.  To be delivered from freedom to the thraldom of virtue, converging, through grace, upon the blessing of inner glory.

 

62.  Thraldom, as here defined in connection with binding to grace, should not be confused with enslavement or enthralment.

 

63.  He who cannot sin, or diverge, because he is constrained by the curse of outer glory ... is enslaved and/or enthralled, and therefore damned.

 

64.  Sin may be vicious, but damnation is simply cursed, whether in connection with the outer glory of Hell, Heaven, the World, or Purgatory.

 

65.  Those who are damned can only be liberated from the evil to which they are enslaved and/or enthralled.

 

66.  Liberated from evil, they are no longer damned but free to sin in the vice of outer willpower.

 

67.  Those who are sinful can only be delivered from the vice to which their freedom brings them.

 

68.  Delivered from vice, they are no longer sinful but bound to grace in the virtue of inner willpower.

 

69.  And the binding to grace will lead them to the blessing of salvation in the inner glory of that which is good.

 

70.  Whether one's inner glory is hellish, heavenly, worldly, or purgatorial, it can only be achieved by virtue of inner willpower, or that which, bound to sensibility, is orientated towards the blessing of salvation.

 

71.  To converge, through the strength of diabolic grace, upon the salvation of hellish pride.

 

72.  Conversely, to diverge, through the illusion of diabolic sin, from the damnation of hellish woe.

 

73.  To converge, through the truth of divine grace, upon the salvation of heavenly joy.

 

74.  Conversely, to diverge, through the weakness of divine sin, from the damnation of heavenly humility.

 

75.  To converge, through the beauty of feminine grace, upon the salvation of worldly pleasure.

 

76.  Conversely, to diverge, through the ignorance of feminine sin, from the damnation of worldly hate.

 

77.  To converge, through the knowledge of masculine grace, upon the salvation of purgatorial love.

 

78.  Conversely, to diverge, through the ugliness of masculine sin, from the damnation of purgatorial pain.

 

79.  To contrast the sinfulness of free will with the gracefulness of bound will, the former vicious and the latter virtuous.

 

80.  Free will exists as a solution to the curse of evil, the elemental vacuum of an outer glory, whereas bound will exists as a resolution to the blessing of goodness, the elemental plenum of an inner glory.

 

81.  Too much emphasis on free will, the outer willpower of vice, excludes the possibility of deliverance (from freedom) to bound will, with its promise of salvation.

 

82.  There are people who lack a sense of good and evil, or right and wrong, because they are too exposed to evil and wrongdoing to be capable of good and righteousness.

 

83.  Moral ignorance, or the failure to understand the distinction between sensuality and sensibility, evil/vice and virtue/good, is at the root of that mentality which esteems freedom above all else.

 

84.  Nevertheless, one must be careful to distinguish between depriving a person of his freedom and delivering him to thraldom.  In other words, between enslavement and redemption.

 

85.  That man who has his freedom taken from him becomes enslaved to evil, and is damned.

 

86.  That man who voluntarily rejects freedom in favour of thraldom, or binding, through grace, to virtue, is 'reborn' into the promise of goodness, and saved.

 

87.  The Damned can never be saved, nor the Saved be damned.

 

88.  Only when people reject sin, and thus the freedom to engage in vice, will they be eligible for redemptive grace in the binding to virtue of inner willpower.

 

89.  Just as vice strives to escape from evil, so virtue strives to attain to goodness.

 

90.  People can only be vicious or virtuous, never evil or good.  For evil and goodness are, respectively, conditions of outer glory and inner glory which, being elemental, precede and succeed that which has molecular willpower.

 

91.  Hence whereas the diabolic will of devils, the divine will of gods, the feminine will of women, and the masculine will of men can be vicious (in sensuality) or virtuous (in sensibility), the barbarous glory of Hell, the cultural glory of Heaven, the civilized glory of the World, and the natural glory of Purgatory will be evil (in sensuality) or good (in sensibility).

 

92.  Evil is always connected, like vice, with sensuality, while virtue is always connected, like goodness, with sensibility.

 

93.  The connection of evil with sensuality is elemental, and therefore pertinent to a sensual vacuum, whereas the connection of vice with sensuality is molecular, and therefore pertinent to sensuality itself.

 

94.  The connection of virtue with sensibility is molecular, and therefore pertinent to sensibility itself, whereas the connection of goodness with sensibility is elemental, and therefore pertinent to a sensible plenum.

 

95.  That person who is given to freedom is a fool, for folly is vicious, whereas the person given to thraldom is wise, since wisdom is virtuous.

 

96.  The fool diverges, in sensuality, from outer glory, while the wise person converges, in sensibility, upon inner glory.

 

97.  To distinguish the most foolish sin of the devil of sensuality from the least foolish sin of the god of sensuality.

 

98.  To distinguish the more (relative to most) foolish sin of the woman of sensuality from the less (relative to least) foolish sin of the man of sensuality.

 

99.  To distinguish the least wise grace of the devil of sensibility from the most wise grace of the god of sensibility.

 

100. To distinguish the less (relative to least) wise grace of the woman of sensibility from the more (relative to most) wise grace of the man of sensibility.

 

101. The most foolish sin diverges, as illusion, from the woe of barbarous outer glory, while the least foolish sin diverges, as weakness, from the humility of cultural outer glory.

 

102. The more (relative to most) foolish sin diverges, as ignorance, from the hate of civilized outer glory, while the less (relative to least) foolish sin diverges, as ugliness, from the pain of natural outer glory.

 

103. The least wise grace converges, as strength, upon the pride of barbarous inner glory, while the most wise grace converges, as truth, upon the joy of cultural inner glory.

 

104. The less (relative to least) wise grace converges, as beauty, upon the pleasure of civilized inner glory, while the more (relative to most) wise grace converges, as knowledge, upon the love of natural inner glory.

 

105. The practice of vice differs from the practice of virtue as sinful willpower from graceful willpower, the former foolish and the latter wise.

 

106. Sinful willpower, diverging from the evil glory of sensuality, is a vicious solution to the problem (curse) of damnation.

 

107. Graceful willpower, converging upon the good glory of sensibility, is a virtuous resolution to the promise (blessing) of salvation.

 

108. The curse is the original sin (elemental) from which the subsequent sin (molecular) of outer willpower viciously diverges, like the devil of sensuality from sensual hell, or the god of sensuality from sensual heaven, or the woman of sensuality from the sensual world, or the man of sensuality from sensual purgatory.

 

109. The blessing is the ultimate grace (elemental) upon which the penultimate grace (molecular) of inner willpower virtuously converges, like the devil of sensibility upon sensible hell, or the god of sensibility upon sensible heaven, or the woman of sensibility upon the sensible world, or the man of sensibility upon sensible purgatory.

 

110. In the Beginning was the curse, and the curse was damnation.

 

111. In the End will be the blessing, and the blessing will be salvation.

 

112. From the devil of 'falling fire' to the god of 'rising air' via the woman of 'falling water' and the man of 'rising vegetation'.

 

113. To convert, in devolutionary fashion, from 'falling fire' to 'falling water', as from the Devil to woman, but to convert, in evolutionary fashion, from 'rising vegetation' to 'rising air', as from man to God.

 

114. To be delivered, in noumenal terms, from the devil of sensuality to the devil of sensibility, as from the eyes to the heart, or, in phenomenal terms, from the woman of sensuality to the woman of sensibility, as from the tongue to the womb.

 

115. To be delivered, in phenomenal terms, from the man of sensuality to the man of sensibility, as from the phallus to the brain, or, in noumenal terms, from the god of sensuality to the god of sensibility, as from the ears to the lungs.

 

116. The devil who converts to the woman of sensibility (from barbarous sensibility) passes from 'falling fire' to 'falling water', the pleasure that surpasses pride, whereas the woman who is delivered to the woman of sensibility (from civilized sensuality) falls, in water, from vice to virtue, tongue to womb.

 

117. The man who converts to the god of sensibility (from natural sensibility) passes from 'rising vegetation' to 'rising air', the peace that surpasses understanding or, more specifically, the joy that surpasses love, whereas the god who is delivered to the god of sensibility (from cultural sensuality) rises, in air, from vice to virtue, ears to lungs.

 

118. It is easier to be delivered from vice to virtue, along a given diagonal axis, than to convert from an inferior virtue to a superior one, falling or rising, as the case may be, two planes.

 

119. The person who is delivered from vice to virtue along a given diagonal axis is likely to experience salvation more completely than the person who converts from an inferior virtue to a superior one.

 

120. Paradoxically, the noumenal virtue of 'falling fire', viz. strength in relation to the heart, is inferior to the phenomenal virtue of 'falling water', viz. beauty in relation to the womb, because it pertains to the least virtuous grace, as compared with the less (relative to least) virtuous grace.

 

121. The devil of sensibility is inferior to the woman of sensibility, as that which is least virtuous is inferior to that which is less (relative to least) virtuous, just as, in vice, the devil of sensuality is inferior to the woman of sensuality, as that which is most vicious is inferior to that which is more (relative to most) vicious.

 

122. Conversely, the god of sensibility is superior to the man of sensibility, as that which is most virtuous is superior to that which is more (relative to most) virtuous, just as, in vice, the god of sensuality is superior to the man of sensuality, as that which is least vicious is superior to that which is less (relative to least) vicious.

 

123. To claim that God created woman would be a contradiction in terms, even by the shallow standards of a sensual, or sensuality-bound, evaluation of God.

 

124. Woman stems from the Devil (whether of sensuality or sensibility), whereas man aspires towards God (whether of sensuality or sensibility).

 

125. At least, man has the capacity to aspire towards God (the superman in sensibility, the subman in sensuality), provided that he is not too constrained by woman from any such possibility, due to her alignment with diabolical bases.

 

126. God is effectively excluded from the picture in an age and/or society in which the Devil is free/bound to do (at God's expense).

 

127. The exclusion of God is never more cynically complete than when the Devil is taken for God, as, unfortunately, tends to be the case with theology.

 

128. For theology relates not to 'rising air' but to 'falling fire', not to the universal end of all things, but to their cosmic beginnings.

 

129. Theology upholds allegiance to the concept of God as Creator, which is precisely the diabolical subversion of divinity that relates to 'falling fire', whether in sensuality or sensibility, the eyes or the heart.

 

130. Hence theology is fundamentally a thing of the Devil, having a noumenally objective status that extends from sensuality to sensibility, the superfeminine to the subfeminine, in what is effectively the space-time continuum of 'falling fire'.

 

131. Just look at theologians, whose cassocks - a sort of dress-like garment - would hardly suggest anything divine, i.e. submasculine-to-supermasculine, but whose patently female attire, coupled, more often than not, to clean-shaven faces, would confirm a superfeminine-to-subfeminine axis, with the superfeminine aspect thereof more characteristic, in space, of the looser, or flounced, cassock, whose theological parallel can only be to the devil of sensuality, viz. that which approximates to the cosmic First Mover, or stellar Clear Light.

 

132. Less diabolical than theology but still patently feminine ... is sexology, wherein 'religion' descends, through a process of devolutionary conversion, from the Devil to woman, or from the Creator (even in a certain wider sense the Father) to the Mother, whose maternal virtue is especially esteemed.  Such a sexological alternative to theology approximates to 'falling water', and where theology extends from superfeminine to subfeminine on the space-time continuum, sexology extends from outer to inner feminine on the volume-mass continuum.

 

133. Hence whereas theology devolves from materialism to fundamentalism, as from eyes to heart, sexology devolves from realism to humanism, as from tongue to womb.

 

134. Sexology is the civilized ally of theology, its barbarous precondition, just as woman is allied, when free (unconstrained), to the Devil.

 

135. This is because, like the diabolic, the feminine is primarily objective, albeit of an objectivity, or negativity, that pertains to the phenomenal planes rather than to the noumenal planes, to 'falling water' rather than to 'falling fire'.

 

136. Hence, whether in sensuality or sensibility, the outer or the inner Father/Mother, theology and sexology appertain to that which, being objective, goes against the subjective grains, as it were, of the outer and the inner Son/Spirit ... of man and God respectively.

 

137. By contrast to sexology, philosophy is the discipline which appertains to the mass-volume continuum of 'rising vegetation', as one evolves, in phenomenal subjectivity, from outer to inner masculine, naturalism to nonconformism, the phallus to the brain.

 

138. The philosopher is no friend of sexology, for his will, when genuine, is to comprehend being through nature, or taking/partaking, and, if capable, pass beyond man into God.

 

139. Hence the philosopher struggles against woman, whether (in sensuality) as naturalism against realism or (in sensibility) as nonconformism against humanism, as nature aspires ever more towards culture.

 

140. He who passes beyond philosophy achieves theosophy, which is the peace that surpasses (philosophical) understanding, the divine praxis of God, whether in sensuality or, preferably, sensibility, primal being or supreme being, and theosophy is the antithesis, in every respect, of theology.

 

141. Theosophy appertains to the time-space continuum of 'rising air', as one evolves, in noumenal subjectivity, from submasculine to supermasculine, idealism to transcendentalism, the ears to the lungs.

 

142. Theosophy is the cultural resolution to natural striving through philosophy, the divine goal to which the philosophical mind aspires, as it seeks a spiritual consummation to the noumenal aspirations of man.

 

143. It cannot be said, in Biblical fashion, that there was a fall of man, that man fell from God.  On the contrary, my philosophy would indicate that in the Beginning was the Devil, and that woman fell from the Devil, as sexology from theology, or water from fire.

 

144. Hence while my philosophy can subscribe to the concept of a fall of woman (from the Devil), it resolutely rejects the concept of a fall of man, contending, instead, that man arises through nature from out of, and in opposition to, woman, and that God arises from man, as theosophy from philosophy, or air from vegetation.

 

145. Thus to contrast the rise of God (from man) with the fall of woman (from the Devil), God being the end of all things and the Devil their beginning.

 

146. Likewise, theosophy is the end of all things and theology their beginning, with sexology and philosophy coming in-between ... as woman and man in between the Devil and God, or water and vegetation in between fire and air.

 

147. Nietzsche was right to regard Christianity as a decadence in relation to Graeco-Roman classicism.  For Christianity, emerging from out the barbarism of the Dark Ages, eclipsed philosophy with theology, thus setting things back from man to the Devil, or 'rising vegetation' to 'falling fire', from whence the realism/humanism of 'falling water' was to ensue at the expense of man and, above all, God, which is to say, at the expense of Christ and the Holy Spirit.  For it cannot be denied that the history of Christianity in the West was rather more biased towards the Father and the Mother than towards the Son and the Holy Spirit.

 

148. Those who achieved the Son and/or the Holy Spirit to any appreciable extent ... were rather the Christian exception to the Heathen rule!

 

149. Genuine Christians, whether nonconformist or trans-cendentalist, have always been the exception to the (heathen) rule, a rule in which the fundamentalism of the Father and the humanism of the Mother have tended to prevail, in due deference to fire and water.

 

150. Hence it is the Devil and woman who have dominated Western civilization, to the detriment, hitherto, of man and God.

 

151. The 'New World', with its philosophical bias for naturalism, is rather more partial to man, if not necessarily to God, than the 'Old World', whose theological basis in the Devil has tended to preclude the development of theosophical praxis.

 

152. There can be no theosophical praxis while theology still holds sway and constrains 'the faithful' to worshipful deference towards the Devil, whether this Devil be called the Creator, the Father, the Maker, the Lord, Allah, the Ground, Jehovah, the Clear Light, or whatever.

 

153. Only when the People are liberated from theology ... can they be delivered to theosophical self-realization, wherein lies the key to salvation.

 

154. It remains for the People to democratically elect to be delivered, through Messianic auspices, to theosophical self-realization, thereby passing into Eternity, wherein 'Father Time' shall have no place.

 

155. Besides theosophical self-realization, there will also be a place or places, in what I am apt to call the triadic Beyond, for a certain amount of sexological and philosophical self-realization, though these inferior alternatives to theosophy will of course be conditioned by the prevailing truth.

 

156. Hence not only a 'new heaven' of spiritual space, but a 'new purgatory' of intellectual volume, and a 'new earth' of instinctual mass, as truth, knowledge, and beauty achieve deliverance from the strength of emotional time and liberation from the illusion of spatial space.

 

157. To contrast, in both sensuality and sensibility, the materialism of 'falling fire' with the idealism of 'rising air', the former barbarous and the latter cultural.

 

158. To contrast, in both sensuality and sensibility, the realism of 'falling water' with the naturalism of 'rising vegetation', the former civilized and the latter mundane.

 

159. Materialism is no less diabolic, in its noumenal objectivity, than idealism, its subjective counterpart, is divine.

 

160. Realism is no less feminine, in its phenomenal objectivity, than naturalism, its subjective counterpart, is masculine.

 

161. The Devil is a materialist and God an idealist, whether in sensuality (outer sense) or sensibility (inner sense).

 

162. Woman is a realist and man a naturalist, whether in sensuality (outer sense) or sensibility (inner sense).

 

163. The materialism of theology contrasts with the idealism of theosophy, as fire with air.

 

164. The realism of sexology contrasts with the naturalism of philosophy, as water with vegetation.

 

165. In a broader way, the materialism of science contrasts with the idealism of religion, as hotness with lightness.

 

166. Likewise, the realism of politics contrasts with the naturalism of economics, as coldness with heaviness.

 

167. To devolve, in 'falling fire', from the primal doing of outer materialism to the supreme doing of inner materialism, as from eyes to heart.

 

168. To evolve, in 'rising air', from the primal being of outer idealism to the supreme being of inner idealism, as from ears to lungs.

 

169. To devolve, in 'falling water', from the primal giving of outer realism to the supreme giving of inner realism, as from tongue to womb.

 

170. To evolve, in 'rising vegetation', from the primal taking of outer naturalism to the supreme taking of inner naturalism, as from phallus to brain.

 

171. To contrast the doing of materialism, whether outer or inner, with the being of idealism, the former germane to the spatial-repetitive axis of space-time and the latter to the sequential-spaced axis of time-space.

 

172. To contrast the giving of realism, whether outer or inner, with the taking of naturalism, the former germane to the volumetric-massed axis of volume-mass and the latter to the massive-voluminous axis of mass-volume.

 

173. Materialism does ... because it is germane to fire, whereas idealism is ... because it is germane to air.

 

174. Realism gives ... because it is germane to water, whereas naturalism takes ... because it is germane to vegetation.

 

175. To descend, in doing and giving, from fire to water, but to ascend, in taking and being, from vegetation to air.

 

176. To descend, in scientific doing and giving, from cosmology to chemistry, but to ascend, in scientific taking and being, from physics to ontology.

 

177. To descend, in religious doing and giving, from theology to sexology, but to ascend, in religious taking and being, from philosophy to theosophy.

 

178. To descend, in political doing and giving, from authoritarianism to parliamentarianism, but to ascend, in political taking and being, from republicanism to totalitarianism.

 

179. To descend, in economic doing and giving, from feudalism to capitalism, but to ascend, in economic taking and being, from socialism (and/or communism) to corporatism.

 

180. The doing of materialism is premised upon the 'fieriness' of photons in sensuality and of photinos in sensibility.

 

181. The being of idealism is premised upon the 'airiness' of protons in sensuality and of protinos in sensibility.

 

182. The giving of realism is premised upon the 'wateriness' of electrons in sensuality and of electrinos in sensibility.

 

183. The taking of naturalism is premised upon the 'earthiness' of neutrons in sensuality and of neutrinos in sensibility.

 

184. To descend, along the space-time continuum of 'falling fire', from the outer materialism of photons to the inner materialism of photinos, as from primal doing to supreme doing.

 

185. To ascend, along the time-space continuum of 'rising air', from the outer idealism of protons to the inner idealism of protinos, as from primal being to supreme being.

 

186. To descend, along the volume-mass continuum of 'falling water', from the outer realism of electrons to the inner realism of electrinos, as from primal giving to supreme giving.

 

187. To ascend, along the mass-volume continuum of 'rising vegetation', from the outer naturalism of neutrons to the inner naturalism of neutrinos, as from primal taking to supreme taking.

 

188. The elemental, or 'once born', religions of sensuality (Heathen) descend from photons to electrons, and ascend from neutrons to protons.

 

189. The elementalino, or 'reborn', religions of sensibility (Christian) descend from photinos to electrinos, and ascend from neutrinos to protinos.

 

190. It is also possible to be delivered from elemental to elementalino, sensuality to sensibility, devolving from photons to photinos in materialism and from electrons to electrinos in realism, but evolving from neutrons to neutrinos in naturalism and from protons to protinos in idealism.

 

191. The materialist deliverance is from the eyes to the heart, devolving from photons to photinos in doing.

 

192. The idealist deliverance is from the ears to the lungs, evolving from protons to protinos in being.

 

193. The realist deliverance is from the tongue to the womb, devolving from electrons to electrinos in giving.

 

194. The naturalist deliverance is from the phallus to the brain, evolving from neutrons to neutrinos in taking.

 

195. To be delivered, in scientific materialism, from the elemental photon particles of the eyes to the elemental photino particles of the heart.

 

196. To be delivered, in scientific idealism, from the elemental proton particles of the ears to the elemental protino particles of the lungs.

 

197. To be delivered, in scientific realism, from the elemental electron particles of the tongue to the elemental electrino particles of the womb.

 

198. To be delivered, in scientific naturalism, from the elemental neutron particles of the phallus to the elemental neutrino particles of the brain.

 

199. To be delivered, in religious materialism, from the elemental photon wavicles of the eyes to the elemental photino wavicles of the heart.

 

200. To be delivered, in religious idealism, from the elemental proton wavicles of the ears to the elemental protino wavicles of the lungs.

 

201. To be delivered, in religious realism, from the elemental electron wavicles of the tongue to the elemental electrino wavicles of the womb.

 

202. To be delivered, in religious naturalism, from the elemental neutron wavicles of the phallus to the elemental neutrino wavicles of the brain.

 

203. To be delivered, in political materialism, from the molecular photon particles of the eyes to the molecular photino particles of the heart.

 

204. To be delivered, in political idealism, from the molecular proton particles of the ears to the molecular protino particles of the lungs.

 

205. To be delivered, in political realism, from the molecular electron particles of the tongue to the molecular electrino particles of the womb.

 

206. To be delivered, in political naturalism, from the molecular neutron particles of the phallus to the molecular neutrino particles of the brain.

 

207. To be delivered, in economic materialism, from the molecular photon wavicles of the eyes to the molecular photino wavicles of the heart.

 

208. To be delivered, in economic idealism, from the molecular proton wavicles of the ears to the molecular protino wavicles of the lungs.

 

209. To be delivered, in economic realism, from the molecular electron wavicles of the tongue to the molecular electrino wavicles of the womb.

 

210. To be delivered, in economic naturalism, from the molecular neutron wavicles of the phallus to the molecular neutrino wavicles of the brain.

 

211. To contrast the scientific materialism ... of cosmology with the scientific idealism ... of ontology.

 

212. To contrast the scientific realism ... of chemistry with the scientific naturalism ... of physics.

 

213. To contrast the religious materialism ... of fundamentalism with the religious idealism ... of transcendentalism.

 

214. To contrast the religious realism ... of humanism with the religious naturalism ... of nonconformism.

 

215. To contrast the political materialism ... of authoritarianism with the political idealism ... of totalitarianism.

 

216. To contrast the political realism ... of parliamentarianism with the political naturalism ... of republicanism.

 

217. To contrast the economic materialism ... of feudalism with the economic idealism of corporatism.

 

218. To contrast the economic realism ... of socialism with the economic naturalism of capitalism.

 

219. To descend from the metachemistry of 'falling fire' to the chemistry of 'falling water', as from the Devil to woman, but to ascend from the physics of 'rising vegetation' to the metaphysics of 'rising air', as from man to God.

 

220. Thus to apperceive a diabolic/divine antithesis (absolute) between metachemistry and metaphysics, fire and air, but a feminine/masculine antithesis (relative) between chemistry and physics, water and vegetation.

 

221. Fire is the metachemical element that leads, in due process of 'cooling', to the chemical element of water, which falls, as rain, upon the physical element of vegetation, the precondition of the metaphysical element of oxygen.

 

222. In like fashion, it could be contended that science is a metachemical discipline and politics a chemical one, whereas economics is a physical discipline and religion a metaphysical one.

 

223. However, it should be noted that science is only in its per se manifestation in materialism, viz. cosmology, wherein metachemistry is the mean.  In idealism (ontology), by contrast, science is compromised by metaphysics and thus 'bovaryized' away from its (materialist) mean, as is also the case in both realism (chemistry) and naturalism (physics).

 

224. Likewise, religion is only in its per se manifestation in idealism, viz. transcendentalism, wherein metaphysics is the mean.  In materialism (fundamentalism), by contrast, religion is compromised by metachemistry and thus 'bovaryized' away from its (idealist) mean, as is also the case in both realism (humanism) and naturalism (nonconformism).

 

225. Similarly, politics is only in its per se manifestation in realism, viz. parliamentarianism, wherein chemistry is the mean.  In naturalism (republicanism), by contrast, politics is compromised by physics and thus 'bovaryized' away from its (realist) mean, as is also the case in both materialism (authoritarianism) and idealism (totalitarianism).

 

226. Finally, economics is only in its per se manifestation in naturalism, viz. capitalism, wherein physics is the mean.  In realism (socialism), by contrast, economics is compromised by chemistry and thus 'bovaryized' away from its (naturalist) mean, as is also the case in both idealism (corporatism) and materialism (feudalism).

 

227. To contrast the materialism of cosmology, authoritarianism, feudalism, and fundamentalism with the idealism of ontology, totalitarianism, corporatism, and transcendentalism.

 

228. To contrast the realism of chemistry, parliamentarianism, socialism, and humanism with the naturalism of physics, republicanism, capitalism, and nonconformism.

 

229. Wherever materialism holds sway, science will be in its per se manifestation, while politics, economics, and religion will all be in 'bovaryized' manifestations of variably subordinate standing.

 

230. Wherever idealism holds sway, religion will be in its per se manifestation, while economics, politics, and science will all be in 'bovaryized' manifestations of variably subordinate standing.

 

231. Wherever realism holds sway, politics will be in its per se manifestation, while science, economics, and religion will all be in 'bovaryized' manifestations of variably subordinate standing.

 

232. Wherever naturalism holds sway, economics will be in its per se manifestation, while religion, politics, and science will all be in 'bovaryized' manifestations of variably subordinate standing.

 

233. To be delivered, in scientific materialism, from the outer cosmology of the clear fire of space to the inner cosmology of the clear blood of time.

 

234. To be delivered, in scientific idealism, from the outer ontology of the clear beat of time to the inner ontology of the clear air of space.

 

235. To be delivered, in scientific realism, from the outer chemistry of the clear ice of volume to the inner chemistry of the clear child of mass.

 

236. To be delivered, in scientific naturalism, from the outer physics of the clear vegetation of mass to the inner physics of the clear cells of volume.

 

237. To be delivered, in religious materialism, from the outer fundamentalism of the holy light of hell (the void) to the inner fundamentalism of the holy soul of hell.

 

238. To be delivered, in religious idealism, from the outer transcendentalism of the holy sound of heaven to the inner transcendentalism of the holy spirit of heaven.

 

239. To be delivered, in religious realism, from the outer humanism of the holy taste of the world to the inner humanism of the holy id of the world.

 

240. To be delivered, in religious naturalism, from the outer nonconformism of the holy touch of purgatory to the inner nonconformism of the holy mind of purgatory.

 

241. To be delivered, in political materialism, from the outer authoritarianism of the unclear fire of the eyes to the inner authoritarianism of the unclear blood of the heart.

 

242. To be delivered, in political idealism, from the outer totalitarianism of the unclear beat of the ears to the inner totalitarianism of the unclear air of the lungs.

 

243. To be delivered, in political realism, from the outer parliamentarianism of the unclear ice of the tongue to the inner parliamentarianism of the unclear child of the womb.

 

244. To be delivered, in political naturalism, from the outer republicanism of the unclear vegetation of the earth to the inner republicanism of the unclear cells of the brain.

 

245. To be delivered, in economic materialism, from the outer feudalism of the unholy light of hell (the void) to the inner feudalism of the unholy soul of hell.

 

246. To be delivered, in economic idealism, from the outer corporatism of the unholy sound of heaven to the inner corporatism of the unholy spirit of heaven.

 

247. To be delivered, in economic realism, from the outer socialism of the unholy taste of the world to the inner socialism of the unholy id of the world.

 

248. To be delivered, in economic naturalism, from the outer capitalism of the unholy touch of purgatory to the inner capitalism of the unholy mind of purgatory.

 

249. To contrast the idealism of God (subman in sensuality, superman in sensibility) with the materialism of the Devil (superwoman in sensuality, subwoman in sensibility).

 

250. To contrast the realism of woman (anti-woman in sensuality, pro-woman in sensibility) with the naturalism of man (anti-man in sensuality, pro-man in sensibility).

 

251. Whereas science specializes in what is clear, or pertinent to elemental particles, religion specializes in what is holy, or pertinent to elemental wavicles.

 

252. Whereas politics specializes in what is unclear, or pertinent to molecular particles, economics specializes in what is unholy, or pertinent to molecular wavicles.

 

253. The 'clearness' and 'holiness' of science and religion contrast, as first and last things, with the 'unclearness' and 'unholiness' of politics and economics, which pertain not to elemental absolutes but to molecular relativities.

 

254. To pass from the metachemical clearness of science to the metaphysical holiness of religion via the chemical unclearness of politics and the physical unholiness of economics.

 

255. To devolve from the clearness of the Devil to the unclearness of woman, but to evolve from the unholiness of man to the holiness of God.

 

256. To devolve, in outer materialism, from the elemental photon particles of cosmology to the molecular photon particles of authoritarianism, but to evolve, therewith, from the molecular photon wavicles of feudalism to the elemental photon wavicles of fundamentalism.

 

257. To devolve, in inner materialism, from the elemental photino particles of cosmology to the molecular photino particles of authoritarianism, but to evolve, therewith, from the molecular photino wavicles of feudalism to the elemental photino wavicles of fundamentalism.

 

258. To devolve, in outer idealism, from the elemental proton particles of ontology to the molecular proton particles of totalitarianism, but to evolve, therewith, from the molecular proton wavicles of corporatism to the elemental proton wavicles of transcendentalism.

 

259. To devolve, in inner idealism, from the elemental protino particles of ontology to the molecular protino particles of totalitarianism, but to evolve, therewith, from the molecular protino wavicles of corporatism to the elemental protino wavicles of transcendentalism.

 

260. To devolve, in outer realism, from the elemental electron particles of chemistry to the molecular electron particles of parliamentarianism, but to evolve, therewith, from the molecular electron wavicles of socialism to the elemental electron wavicles of humanism.

 

261. To devolve, in inner realism, from the elemental electrino particles of chemistry to the molecular electrino particles of parliamentarianism, but to evolve, therewith, from the molecular electrino wavicles of socialism to the elemental electrino wavicles of humanism.

 

262. To devolve, in outer naturalism, from the elemental neutron particles of physics to the molecular neutron particles of republicanism, but to evolve, therewith, from the molecular neutron wavicles of capitalism to the elemental neutron wavicles of nonconformism.

 

263. To devolve, in inner naturalism, from the elemental neutrino particles of physics to the molecular neutrino particles of republicanism, but to evolve, therewith, from the molecular neutrino wavicles of capitalism to the elemental neutrino wavicles of nonconformism.

 

264. That which is 'outer' is of sensuality and therefore evil/vicious, whereas that which is 'inner' is of sensibility and therefore virtuous/good.

 

265. To devolve, in science/politics, from the clearness of elemental element/elementino particles to the uncleanness of molecular element/elementino particles.

 

266. To evolve, in economics/religion, from the unholiness of molecular element/elementino wavicles to the holiness of elemental element/elementino wavicles.

 

267. As before, the diabolic/feminine devolves ... from clearness to unclearness, while the masculine/divine evolves ... from unholiness to holiness.

 

268. The metachemical nature of materialism, or that which appertains to the space-time continuum of 'falling fire', ensures that only the discipline most correlative with this nature, i.e. cosmological science, is in its rightful element/elementino, viz. the photon in sensuality and the photino in sensibility.

 

269. The metaphysical nature of idealism, or that which appertains to the time-space continuum of 'rising air', ensures that only that discipline most correlative with this nature, i.e. transcendentalist religion, is in its rightful element/elementino, viz. the proton in sensuality and the protino in sensibility.

 

270. The chemical nature of realism, or that which appertains to the volume-mass continuum of 'falling water', ensures that only that discipline most correlative with this nature, i.e. parliamentary politics, is in its rightful element/elementino, viz. the electron in sensuality and the electrino in sensibility.

 

271. The physical nature of naturalism, or that which appertains to the mass-volume continuum of 'rising vegetation', ensures that only that discipline most correlative with this nature, i.e. capitalist economics, is in its rightful element/elementino, viz. the neutron in sensuality and the neutrino in sensibility.

 

272. From the most metachemical materialism of cosmology to the least metachemical materialism of fundamentalism via the more (relative to most) metachemical materialism of authoritarianism and the less (relative to least) metachemical materialism of feudalism.

 

273. From the least metaphysical idealism of ontology to the most metaphysical idealism of transcendentalism via the less (relative to least) metaphysical idealism of totalitarianism and the more (relative to most) metaphysical idealism of corporatism.

 

274. From the most chemical realism of chemistry to the least chemical realism of humanism via the more (relative to most) chemical realism of parliamentarianism and the less (relative to least) chemical realism of socialism.

 

275. From the least physical naturalism of physics to the most physical naturalism of nonconformism via the less (relative to least) physical naturalism of republicanism and the more (relative to most) physical naturalism of capitalism.

 

276. Since that which appertains to metachemistry is materialist, and materialism is never more itself than in its elemental particle manifestation, we must distinguish scientific materialism from its political, economic, and religious counterparts on the basis of a cosmological ascendancy over authoritarian, feudal, and fundamentalist 'bovaryizations' thereof.

 

277. Since that which appertains to metaphysics is idealist, and idealism is never more itself than in its elemental wavicle manifestation, we must distinguish religious idealism from its economic, political and scientific counterparts on the basis of a transcendentalist ascendancy over corporate, totalitarian, and ontological 'bovaryizations' thereof.

 

278. Since that which appertains to chemistry is realist, and realism is never more itself than in its molecular particle manifestation, we must distinguish political realism from its scientific, economic, and religious counterparts on the basis of a parliamentary ascendancy over chemical, socialist, and humanist 'bovaryizations' thereof.

 

279. Since that which appertains to physics is naturalist, and naturalism is never more itself than in its molecular wavicle manifestation, we must distinguish economic naturalism from its religious, scientific, and political counterparts on the basis of a capitalist ascendancy over nonconformist, physical, and republican 'bovaryizations' thereof.

 

280. Thus we may contend that the elemental particle element/elementino is par excellence scientific, whether in the per se context of materialism, or in the idealist, realist, and naturalist contexts of 'bovaryized' science.

 

281. Likewise, we may contend that the elemental wavicle element/elementino is par excellence religious, whether in the per se context of idealism, or in the materialist, realist, and naturalist contexts of 'bovaryized' religion.

 

282. Similarly, we may contend that the molecular particle element/elementino is par excellence political, whether in the per se context of realism, or in the naturalist, materialist, and idealist contexts of 'bovaryized' politics.

 

283. Finally, we may contend that the molecular wavicle element/elementino is par excellence economic, whether in the per se context of naturalism, or in the idealist, materialist, and realist contexts of 'bovaryized' economics.

 

284. To devolve from the metachemical per se of elemental photon/photino particles to the chemical per se of molecular electron/electrino particles, and to evolve from the physical per se of molecular neutron/neutrino wavicles to the metaphysical per se of elemental proton/protino wavicles.

 

285. No less than materialism has an elemental particle basis and idealism, by contrast, an elemental wavicle centre, so realism has a molecular particle basis and naturalism ... a molecular wavicle centre.

 

286. The Devil and woman are based, through devility and femininity, in particles, whereas man and God are centred, through masculinity and divinity, in wavicles.

 

287. It is from this particle/wavicle distinction that there arises an objective/subjective dichotomy, the former negative and the latter positive.

 

288. Woman is very much the 'second sex', given the fact that God is beyond man in terms of a superior order (metaphysical) of subjectivity, whereas the Devil is behind woman in terms of an inferior order (metachemical) of objectivity.

 

289. Just as metachemistry and chemistry are on the same side, as it were, of the gender fence, so likewise are physics and metaphysics.

 

290. The fiery metachemistry of the Devil and the watery chemistry of woman respectively contrast with the earthy physics of man and the airy metaphysics of God.

 

291. The woe of the space hell and the illusion of the space devil contrast with the humiliation of the time heaven and the weakness of the time god.

 

292. The hatred of the volume world and the ignorance of the volume woman contrast with the pain of the mass purgatory and the ugliness of the mass man.

 

293. The strength of the time devil and the pride of the time hell contrast with the truth of the space god and the joy of the space heaven.

 

294. The beauty of the mass woman and the pleasure of the mass world contrast with the knowledge of the volume man and the love of the volume purgatory.

 

295. To fall from the woe of the space hell to the pride of the time hell via the illusion of the space devil and the strength of the time devil.

 

296. To rise from the humiliation of the time heaven to the joy of the space heaven via the weakness of the time god and the truth of the space god.

 

297. To fall from the hatred of the volume world to the pleasure of the mass world via the ignorance of the volume woman and the beauty of the mass woman.

 

298. To rise from the pain of the mass purgatory to the love of the volume purgatory via the ugliness of the mass man and the knowledge of the volume man.

 

299. To descend, along the space-time continuum of 'falling fire', from the outer metachemistry of woe/illusion to the inner metachemistry of strength/pride.

 

300. To ascend, along the time-space continuum of 'rising air', from the outer metaphysics of humiliation/weakness to the inner metaphysics of truth/joy.

 

301. To descend, along the volume-mass continuum of 'falling water', from the outer chemistry of hatred/ignorance to the inner chemistry of beauty/pleasure.

 

302. To ascend, along the mass-volume continuum of 'rising vegetation', from the outer physics of pain/ugliness to the inner physics of knowledge/love.

 

303. Both the metachemical and chemical elements/elementinos have a tendency to diverge/converge objectively, since objectivity is of the essence (nature) of metachemistry and chemistry, viz. fire and water.

 

304. Both the physical and metaphysical elements/elementinos have a tendency to diverge/converge subjectively, since sub-jectivity is of the essence (nature) of physics and metaphysics, viz. vegetation and air.

 

305. The chemical element/elementino is less objective than the metachemical element/elementino, since it operates within the phenomenal sphere.

 

306. The metaphysical element/elementino is more subjective than the physical element/elementino, since it operates within the noumenal sphere.

 

307. An element/elementino whose essence is objective will do in the noumenal sphere (of metachemistry) and give in the phenomenal sphere (of chemistry).

 

308. An element/elementino whose essence is subjective will take in the phenomenal sphere (of physics) and be in the noumenal sphere (of metaphysics).

 

309. Materialism is a term applying to that element/elementino whose essence, being metachemically objective, is to do.

 

310. Idealism is a term applying to that element/elementino whose essence, being metaphysically subjective, is to be.

 

311. Realism is a term applying to that element/elementino whose essence, being chemically objective, is to give.

 

312. Naturalism is a term applying to that element/elementino whose essence, being physically subjective, is to take.

 

313. The photon, being metachemically objective in space, has a tendency to do spatially, whereas the photino, being metachemically objective in time, has a tendency to do repetitively.

 

314. The proton, being metaphysically subjective in time, has a tendency to be sequentially, whereas the protino, being metaphysically subjective in space, has a tendency to be spacedly.

 

315. The electron, being chemically objective in volume, has a tendency to give volumetrically, whereas the electrino, being chemically objective in mass, has a tendency to give massedly.

 

316. The neutron, being physically subjective in mass, has a tendency to take massively, whereas the neutrino, being physically subjective in volume, has a tendency to take voluminously.

 

317. That which is metachemically objective in space is superfeminine, which is to say, of a super-unconscious essence, whereas that which is metachemically objective in time is subfeminine, which is to say, of a sub-unconscious essence.

 

318. That which is metaphysically subjective in time is submasculine, which is to say, of a subconscious essence, whereas that which is metaphysically subjective in space is supermasculine, which is to say, of a superconscious essence.

 

319. That which is chemically objective in volume is anti-feminine, which is to say, of an outer unconscious essence, whereas that which is chemically objective in mass is pro-feminine, which is to say, of an inner unconscious essence.

 

320. That which is physically subjective in mass is anti-masculine, which is to say, of an outer conscious essence, whereas that which is physically subjective in volume is pro-masculine, which is to say, of an inner conscious essence.

 

321. Hence to contrast the super-unconscious and sub-unconscious essences of the metachemical options (photons/photinos) with the subconscious and superconscious essences of the metaphysical options (protons/protinos).

 

322. Hence to contrast the outer and inner unconscious essences of the chemical options (electrons/electrinos) with the outer and inner conscious essences of the physical options (neutrons/neutrinos).

 

323. To descend, along the space-time axis of 'falling fire', from the super-unconscious essence of photons to the sub-unconscious essence of photinos, as from superfeminine to subfeminine, spatial (primal) doing to repetitive (supreme) doing.

 

324. To ascend, along the time-space axis of 'rising air', from the subconscious essence of protons to the superconscious essence of protinos, as from submasculine to supermasculine, sequential (primal) being to spaced (supreme) being.

 

325. To descend, along the volume-mass axis of 'falling water' from the outer unconscious essence of electrons to the inner unconscious essence of electrinos, as from anti-feminine to pro-feminine, volumetric (primal) giving to massed (supreme) giving.

 

326. To ascend, along the mass-volume axis of 'rising vegetation', from the outer conscious essence of neutrons to the inner conscious essence of neutrinos, as from anti-masculine to pro-masculine, massive (primal) taking to voluminous (supreme) taking.

 

327. Since that which is metachemically and/or chemically objective is unconscious (in one degree or another), it is also unnatural, which is to say, incapable of consciousness.

 

328. Since that which is physically and/or metaphysically subjective is conscious (in one degree or another) it is also natural, which is to say, capable of consciousness.

 

329. Hence to contrast the unnaturalness of the metachemical and chemical elements/elementinos with the naturalness of the physical and metaphysical elements/elementinos.

 

330. Whereas the photon is super-unconscious/super-unnatural, the photino is sub-unconscious/sub-unnatural, which is to say, subfeminine as opposed to superfeminine.

 

331. Whereas the proton is subconscious/subnatural, the protino is superconscious/supernatural, which is to say, supermasculine as opposed to submasculine.

 

332. Whereas the electron is sensually unconscious/unnatural, the electrino is sensibly unconscious/unnatural, which is to say, pro-feminine as opposed to anti-feminine.

 

333. Whereas the neutron is sensually conscious/natural, the neutrino is sensibly conscious/natural, which is to say, pro-masculine as opposed to anti-masculine.

 

334. The superfeminine is super-unnatural because it is super-unconscious, whereas the subfeminine is sub-unnatural because it is sub-unconscious.

 

335. The submasculine is subnatural because it is subconscious, whereas the supermasculine is supernatural because it is superconscious.

 

336. The anti-feminine is sensually unnatural because it is sensually unconscious, whereas the pro-feminine is sensibly unnatural because it is sensibly unconscious.

 

337. The anti-masculine is sensually natural because it is sensually conscious, whereas the pro-masculine is sensibly natural because it is sensibly conscious.

 

338. To fall, through conversion, from superfeminine/subfeminine to anti-feminine/pro-feminine, but to rise, through conversion, from anti-masculine/pro-masculine to submasculine/super-masculine.

 

339. To fall, through conversion, from super-unnatural/sub-unnatural to outer unnatural/inner unnatural, but to rise, through conversion, from outer natural/inner natural to subnatural/supernatural.

 

340. To fall, through conversion, from super-unconscious/sub-unconscious to outer unconscious/inner unconscious, but to rise, through conversion, from outer conscious/inner conscious to subconscious/superconscious.

 

341. To be metachemically delivered from super-unconscious/super-unnatural to sub-unconscious/sub-unnatural, thereby passing from eyes to heart in 'falling fire'.

 

342. To be metaphysically delivered from subconscious/subnatural to superconscious/supernatural, thereby passing from ears to lungs in 'rising air'.

 

343. To be chemically delivered from outer to inner unconscious/unnatural, thereby passing from tongue to womb in 'falling water'.

 

344. To be physically delivered from outer to inner conscious/natural, thereby passing from phallus to brain in 'rising vegetation'.

 

345. Theology is rooted in the metachemical materialism of 'falling fire', and is accordingly of the Devil (whether in superfeminine super-unconsciousness or subfeminine sub-unconsciousness).

 

346. Theosophy is centred in the metaphysical idealism of 'rising air', and is accordingly of God (whether in submasculine subconsciousness or supermasculine superconsciousness).

 

347. Sexology is rooted in the chemical realism of 'falling water', and is accordingly of woman (whether in anti-feminine outer unconsciousness or pro-feminine inner unconsciousness).

 

348. Philosophy is centred in the physical naturalism of 'rising vegetation', and is accordingly of man (whether in anti-masculine outer consciousness or pro-masculine inner consciousness).

 

349. Man needs to be liberated from both theology and sexology, in order that the theosophy of the superman may come to pass, thus lifting nature towards supernature, wherein cultural idealism has its divine throne.

 

350. To contrast the diabolical barbarism of materialism with the divine culture of idealism, as one would contrast fire with air.

 

351. To contrast the feminine chemistry of realism with the masculine nature of naturalism, as one would contrast water with vegetation.

 

352. Civilization stems from barbarism no less than water from fire, but it also falls back on barbarism, like woman upon the Devil.

 

353. Culture stems from nature, as air from vegetation, but nature also aspires towards culture, like man towards God.

 

354. The Son can convert to, and achieve union with, the Holy Spirit ... but the Mother cannot, because of woman.

 

355. Women can only fall back upon the Devil, which is to say, the theological Creator, or 'Father', and thus revert to barbarism (from civilization).

 

356. Really, the theological axis of 'falling fire' is from superfeminine to subfeminine, and thus 'the Creator' is no 'Father' but a kind of supermother and/or submother whose status is barbarous, which is to say, diabolical.

 

357. The concept of the ascension of the Virgin into Heaven is profoundly subversive of both Heaven and the path of ascension (from masculine to Divine, or nature to culture) itself.

 

358. The Virgin, being feminine, could only 'ascend' or, more correctly, descend ... backwards, from woman to the Devil, which is to say, from the world to Hell, the womb to the heart.

 

359. The Son, being masculine, could only ascend forwards, from man to God, which is to say, from purgatory to Heaven, the brain to the lungs.

 

360. I prefer the option of deliverance (of outer God) from ears to lungs, since it is easier to progress, in divinity, from sensuality to sensibility than to ascend, through conversion, two planes, abandoning the purgatorial brain for the heavenly lungs.

 

361. The person who is sensually divine can be delivered to sensible divinity, passing from primal to supreme being.  He, on the other hand, who is sensibly purgatorial (in Christ) cannot be delivered to sensible divinity, but must abandon his masculinity, achieving, through conversion, an approximation to such divinity.

 

362. The Holy Spirit is not the Holy Spirit of Heaven.  On the contrary, it is a Christian shortfall from the possibility of true divinity in the heavenly Beyond.

 

363. The Holy Spirit is akin to the best philosophy, whereas the Holy Spirit of Heaven appertains to theosophical praxis in the airy Beyond.

 

364. Besides philosophy, purgatorial cerebration affords us, through Protestant naturalism, the literary alternatives of fiction and poetry, the former effectively closer to the Son, the latter to the Father.

 

365. The only mode of literature which is not naturalist (whether in Protestant or Catholic terms) is drama, which corresponds, in its basics, to the outer realism of the anti-feminine.

 

366. Hence drama is the only literature of sensuality (as opposed to sensibility), a literature rooted in the tongue ... of outer realism.

 

367. It is for this reason that drama is basically evil/vicious, unlike poetry, fiction, and philosophy, which have virtuous/good associations by dint of their naturalist standing in relation to the brain.

 

368. The brain is of course the context in which the three manifestations of literary naturalism, loosely corresponding to the Trinity, have their respective homes.

 

369. Although some literature is religious, literature can also be economic, political, or scientific, with progressively less correspondence to the Trinity in consequence.

 

370. Religious philosophy, fiction, and poetry will more nearly correspond to the Trinity, and can therefore be regarded as nonconformist.

 

371. Whereas poetry is a literature of reading and fiction a literature of writing, philosophy is a literature of thinking.

 

372. These trinitarian subdivisions of cerebral naturalism correspond to the emotional brain, the intellectual brain, and the spiritual brain, or, in religious terms, to the Father, the Son, and the Holy Ghost.

 

373. Poetry is a literature to be read aloud in due emotional fashion, whereas fiction is a literature to be read aloud in regard to dialogue but mentally in regard to description, and philosophy a literature to be read mentally, in due spiritual fashion.

 

374. It would be as illogical to read poetry mentally ... as to read philosophy aloud.  Neither would it be logical to read fiction either aloud or mentally, as though it were poetry or philosophy.

 

375. Fiction should be less emotional than poetry and less spiritual than philosophy, since its correspondence is to the intellectual brain and thus, in a certain sense, to the 'Second Person' of the Trinity.

 

376. Christ Himself taught in parables, or stories, which he made up in due fictional vein.  Certainly He was neither a poet nor a philosopher.  Nor, for that matter, was He strictly a writer, since basically illiterate.

 

377. The philosopher will be 'beyond the pale' of that society which takes the poet seriously, since the Father tends to exclude the Holy Spirit, and vice versa.

 

378. Protestant societies tend from the novelist to the poet, as from the Son to the Father, whereas Catholic societies should tend from the short-story writer to the philosopher, as from the Christ Child to the Holy Ghost.

 

379. The short-story writer is a sort of mini-writer whose correspondence to the Christ Child, the Catholic Son, should allow for the development of philosophy, both in fictional terms and beyond it ... in the philosopher-proper.

 

380. Short stories, or short prose (as I prefer to think of my own overly philosophical efforts in the genre), permit of more subjectivity than novels, and are accordingly the most suitable literary form for intimating of divine possibilities in the philosophical Beyond.

 

381. Yet such a 'Beyond', loosely corresponding to the 'Third Person' of the Trinity, is still short of the spiritual brain conceived as a thoughtless essence, and this thoughtless essence of mental awareness is still short of the spirit per se, the cynosure of which is to be found in the universal self, or lungs.

 

382. This universal self, the self open to the universal medium (of the air) transcends the Holy Spirit in and through the Holy Spirit of Heaven, the lung-centred context which is beyond the purgatorial Holy Spirit (of the brain).

 

383. The Holy Spirit of Heaven is commensurate with God per se, and thus with the true transcendentalism which operates, through meditation, on the plane of theosophical praxis, wherein knower and known, the universal self and the universal medium, become as one.

 

384. One must leave the brain behind, with its trinitarian associations, in order to achieve oneness between the universal self, or lungs, and the universal medium, or air.

 

385. The ears are a better pointer to supreme being than ever the brain could be, for the ears are germane to primal being and thus the necessary idealistic precondition of supreme being.

 

386. Really, the brain can all too easily become an end-in-itself, either with regard to the pseudo-fundamentalism of the Father, or emotional aspect thereof, or with regard to the pseudo-transcendentalism of the Holy Ghost, or spiritual aspect thereof, the Son functioning as a pointer, depending on His perceived denominational status, in either direction.

 

387. Hence rather than being a stepping-stone to the lungs, the brain too easily becomes an obstacle to true spirituality, confining its devotees to the purgatorial heaven of the Holy Spirit (in Catholicism) or to the purgatorial 'hell' of the Father (in Protestantism).

 

388. Neither Catholics nor Protestants are directly destined for transcendentalist or fundamentalist salvations, since Christianity 'fights shy' of both genuine Heaven and genuine Hell, the lungs and the heart, in the interests of its own purgatorial integrity in the brain.

 

389. To achieve either a genuine Heaven or a genuine Hell, one would have to abandon Christianity, effectively converting from the brain to the lungs and/or heart, as the case may be.

 

390. Since materialism is premised upon elemental particles, the most basic subatomic structure, it should be logically possible to distinguish between four different kinds of materialism, viz. the metachemical, the metaphysical, the chemical, and the physical.

 

391. Metachemical materialism, rooted in elemental photon/photino particles, is the per se manifestation of materialism, and contrasts with the metaphysical materialism of elemental proton/ protino particles.

 

392. Chemical materialism, rooted in elemental electron/electrino particles, contrasts with the physical materialism of elemental neutron/neutrino particles.

 

393. Since idealism is premised upon elemental wavicles, the most advanced subatomic structure, it should be logically possible to distinguish between four different kinds of idealism, viz. the metaphysical, the metachemical, the physical, and the chemical.

 

394. Metaphysical idealism, centred in elemental proton/protino wavicles, is the per se manifestation of idealism, and contrasts with the metachemical idealism of photon/photino wavicles.

 

395. Physical idealism, centred in elemental neutron/neutrino wavicles, contrasts with the chemical idealism of elemental electron/electrino wavicles.

 

396. Since realism is premised upon molecular particles, the less (relative to least) basic subatomic structure, it should be possible to distinguish between four kinds of realism, viz. chemical, physical, metachemical, and metaphysical.

 

397. Chemical realism, rooted in molecular electron/electrino particles, is the per se manifestation of realism, and contrasts with the physical realism of molecular neutron/neutrino particles.

 

398. Metachemical realism, rooted in molecular photon/photino particles, contrasts with the metaphysical realism of molecular proton/protino particles.

 

399. Since naturalism is premised upon molecular wavicles, the more (relative to most) advanced subatomic structure, it should be logically possible to distinguish between four kinds of naturalism, viz. physical, chemical, metaphysical, and metachemical.

 

400. Physical naturalism, centred in molecular neutron/neutrino wavicles, is the per se manifestation of naturalism, and contrasts with the chemical naturalism of molecular electron/electrino wavicles.

 

401. Metaphysical naturalism, centred in molecular proton/protino wavicles, contrasts with the metachemical naturalism of molecular photon/photino wavicles.

 

402. Since science is materialist, we should distinguish the metachemical materialism of cosmology from the metaphysical materialism of ontology, further distinguishing each of these from the chemical materialism of chemistry and the physical materialism of physics.

 

403. Since religion is idealist, we should distinguish the metaphysical idealism of transcendentalism from the metachemical idealism of fundamentalism, further distinguishing each of these from the physical idealism of nonconformism and the chemical idealism of humanism.

 

404. Since politics is realist, we should distinguish the chemical realism of parliamentarianism from the physical realism of republicanism, further distinguishing each of these from the metachemical realism of authoritarianism and the metaphysical realism of totalitarianism.

 

405. Since economics is naturalist, we should distinguish the physical naturalism of capitalism from the chemical naturalism of socialism, further distinguishing each of these from the metaphysical naturalism of corporatism and the metachemical naturalism of feudalism.

 

406. Science is always associated, in its subatomic basis, with elemental particles, whereas religion can only be subatomically associated with elemental wavicles.

 

407. Politics is always associated, in its subatomic basis, with molecular particles, whereas economics can only be subatomically associated with molecular wavicles.

 

408. From the most genuinely materialist science of cosmology to the least genuinely materialist science of ontology via the more (relative to most) genuinely materialist science of chemistry and the less (relative to least) genuinely materialist science of physics.

 

409. From the most genuinely idealist religion of transcendentalism to the least genuinely idealist religion of fundamentalism via the more (relative to most) genuinely idealist religion of nonconformism and the less (relative to least) genuinely idealist religion of humanism.

 

410. From the most genuinely realist politics of parliamentarianism to the least genuinely realist politics of republicanism via the more (relative to most) genuinely realist politics of authoritarianism and the less (relative to least) genuinely realist politics of totalitarianism.

 

411. From the most genuinely naturalist economics of capitalism to the least genuinely naturalist economics of socialism via the more (relative to most) genuinely naturalist economics of corporatism and the less (relative to least) genuinely naturalist economics of feudalism.

 

412. To metachemically descend, along the space-time continuum of 'falling fire', from the materialism of cosmology to the idealism of fundamentalism via the realism of authoritarianism and the naturalism of feudalism.

 

413. To metaphysically ascend, along the time-space continuum of 'rising air', from the materialism of ontology to the idealism of transcendentalism via the realism of totalitarianism and the naturalism of corporatism.

 

414. To chemically descend, along the volume-mass continuum of 'falling water', from the materialism of chemistry to the idealism of humanism via the realism of parliamentarianism and the naturalism of socialism.

 

415. To physically ascend, along the mass-volume continuum of 'rising vegetation', from the materialism of physics to the idealism of nonconformism via the realism of republicanism and the naturalism of capitalism.

 

416. To metachemically descend, in spatial space, from the materialism of elemental photon particles to the idealism of elemental photon wavicles via the realism of molecular photon particles and the naturalism of molecular photon wavicles.

 

417. To metachemically descend, in repetitive time, from the materialism of elemental photino particles to the idealism of elemental photino wavicles via the realism of molecular photino particles and the naturalism of molecular photino wavicles.

 

418. To metaphysically ascend, in sequential time, from the materialism of elemental proton particles to the idealism of elemental proton wavicles via the realism of molecular proton particles and the naturalism of molecular proton wavicles.

 

419. To metaphysically ascend, in spaced space, from the materialism of elemental protino particles to the idealism of elemental protino wavicles via the realism of molecular protino particles and the naturalism of molecular protino wavicles.

 

420. To chemically descend, in volumetric volume, from the materialism of elemental electron particles to the idealism of elemental electron wavicles via the realism of molecular electron particles and the naturalism of molecular electron wavicles.

 

421. To chemically descend, in massed mass, from the materialism of elemental electrino particles to the idealism of elemental electrino wavicles via the realism of molecular electrino particles and the naturalism of molecular electrino wavicles.

 

422. To physically ascend, in massive mass, from the materialism of elemental neutron particles to the idealism of elemental neutron wavicles via the realism of molecular neutron particles and the naturalism of molecular neutron wavicles.

 

423. To physically ascend, in voluminous volume, from the materialism of elemental neutrino particles to the idealism of elemental neutrino wavicles via the realism of molecular neutrino particles and the naturalism of molecular neutrino wavicles.

 

424. Just as the space-time continuum of 'falling fire' is from photon sensuality to photino sensibility, as from eyes to heart, so the time-space continuum of 'rising air' is from proton sensuality to protino sensibility, as from ears to lungs.

 

425. Just as the volume-mass continuum of 'falling water' is from electron sensuality to electrino sensibility, as from tongue to womb, so the mass-volume continuum of 'rising vegetation' is from neutron sensuality to neutrino sensibility, as from phallus to brain.

 

426. One could distinguish the sensual part of the space-time continuum from its sensible part on the basis of an autocratic/aristocratic divide.

 

427. One could distinguish the sensual part of the time-space continuum from its sensible part on the basis of a theocratic/meritocratic divide.

 

428. One could distinguish the sensual part of the volume-mass continuum from its sensible part on the basis of a democratic/bureaucratic divide.

 

429. One could distinguish the sensual part of the mass-volume continuum from its sensible part on the basis of a technocratic/plutocratic divide.

 

430. To contrast the spatial space of autocracy with the repetitive time of aristocracy, as one would contrast photons with photinos in the barbarism of 'falling fire'.

 

431. To contrast the sequential time of theocracy with the spaced space of meritocracy, as one would contrast protons with protinos in the culture of 'rising air'.

 

432. To contrast the volumetric volume of democracy with the massed mass of bureaucracy, as one would contrast electrons with electrinos in the civilization of 'falling water'.

 

433. To contrast the massive mass of technocracy with the voluminous volume of plutocracy, as one would contrast neutrons with neutrinos in the nature of 'rising vegetation'.

 

434. One could say that whereas autocracy embraces 'falling fire' through the eyes, aristocracy embraces it through the heart.

 

435. One could say that whereas theocracy embraces 'rising air' through the ears, meritocracy embraces it through the lungs.

 

436. One could say that whereas democracy embraces 'falling water' through the tongue, bureaucracy embraces it through the womb.

 

437. One could say that whereas technocracy embraces 'rising vegetation' through the phallus, plutocracy embraces it through the brain.

 

438. To descend, along the space-time continuum, from the diabolical sensuality of autocracy to the diabolical sensibility of aristocracy.

 

439. To ascend, along the time-space continuum, from the divine sensuality of theocracy to the divine sensibility of meritocracy.

 

440. To descend, along the volume-mass continuum, from the feminine sensuality of democracy to the feminine sensibility of bureaucracy.

 

441. To ascend, along the mass-volume continuum, from the masculine sensuality of technocracy to the masculine sensibility of plutocracy.

 

442. To distinguish the ruling-class nature, in photons/photinos, of autocracy/aristocracy from the leading-class nature, in protons/protinos, of theocracy/meritocracy.

 

443. To distinguish the governing-class nature, in electrons/electrinos, of democracy/bureaucracy from the representing-class nature, in neutrons/neutrinos, of technocracy/plutocracy.

 

444. The ruling-class nature of 'falling fire' contrasts with the leading-class nature of 'rising air', as the Devil with God, or Hell with Heaven.

 

445. The governing-class nature of 'falling water' contrasts with the representing-class nature of 'rising vegetation', as woman with man, or the world with purgatory.

 

446. To distinguish the rule of barbarism along the space-time continuum from the leadership of culture along the time-space continuum, as one would distinguish fire from air, first from last.

 

447. To distinguish the governance of civilization along the volume-mass continuum from the representation of nature along the mass-volume continuum, as one would distinguish water from vegetation, second from third.

 

448. In relation to time and space, on whichever axis, both the ruling and leading classes are upper.

 

449. In relation to volume and mass, on whichever axis, both the governing and representing classes are lower.

 

450. Strictly speaking, upper class equals upper case, whereas lower class equals lower case, though in the interests of stylistic accessibility I will persist with a more conventional usage throughout the remainder of this text.

 

451. A society ruled by the ruling class will tend to exclude the leading class, whereas a society lead by the leading class will tend to exclude the ruling class.

 

452. Man and woman can live with either the Devil or God, but the Devil and God cannot, as a rule, live with each other.

 

453. The triadic Beyond would be a society in which there was a place, on separate tiers of sensible deliverance, for bureaucrats, plutocrats, and meritocrats, but no place for aristocrats.

 

454. Put differently, this means that whereas there would be a place for two kinds of sensible lower class, there could only be room for one kind of sensible upper class - namely, the meritocracy.

 

455. I do not envisage the triadic Beyond as a context of classlessness, since classlessness is a term which now strikes me as having an anarchic connotation, unworthy of structured societies.

 

456. I distinguish between a bureaucratic lower class of the 'new earth', a plutocratic lower class of the 'new purgatory', and a meritocratic upper class of the 'new heaven'.

 

457. To envisage a governing class brought low, a representative class raised up, and a leading class raised upon the latter's shoulders, as woman, man, and superman achieve their respective standings in the New Order of the triadic Beyond.

 

458. Is this not commensurate with a left brought low, a right raised up, and an extreme right raised upon the latter's shoulders ... as mass, volume, and space go forward into Eternity on the most sensible terms, and at the expense, needless to say, of time?

 

459. One thing it is not commensurate with is fascism, or the extreme right-wing bias of 'rising air' alone.

 

460. Nor, of course, is it commensurate with feudalism, or the extreme left-wing bias of 'falling fire' alone.

 

461. Rather, it is commensurate with Social Transcendentalism, or the simultaneous existence, within a triadic framework, of humanist left-wing, nonconformist right-wing, and transcendentalist extreme right-wing idealistic alternatives.

 

462. This contrasts with the sort of British pluralism which allows for the simultaneous existence of extreme left-wing, left-wing, and right-wing alternatives, in whatever context, but effectively excludes the Extreme Right, especially in religion.

 

463. Such a system constrains woman and man to the Devil, and thus precludes their alliance, in an alternative framework, with God, in what I am wont to regard as 'Kingdom Come', the Social Transcendentalist  'Kingdom' (Centre) of the Triadic Beyond.

 

464. It is for the People to decide whether or not they want to realign themselves, as men and women, with God, or remain enslaved to the Devil.

 

465. Such a decision can only be made democratically, in accordance with the will of the self-appointed champion and prophet of the Social Transcendentalist Beyond, who regards himself as effectively corresponding to a Second Coming/True World Messiah.

 

466. From the metachemical devility of fiery doing to the metaphysical divinity of airy being via the chemical femininity of watery giving and the physical masculinity of vegetative taking.

 

467. From the diabolic doing of metachemistry to the divine being of metaphysics via the feminine giving of chemistry and the masculine taking of physics.

 

468. From the metachemistry of art to the metaphysics of music via the chemistry of dance and the physics of sculpture.

 

469. To contrast the metachemical fieriness of art with the metaphysical airiness of music, further contrasting each of these with the chemical fluidity of dance and the physical solidity of sculpture.

 

470. To distinguish, within a metachemical/metaphysical antithesis, the noumenal objectivity of dresses (cassocks, gowns, etc.) from the noumenal subjectivity of boilersuits and/or zippersuits.

 

471. To distinguish, within a chemical/physical antithesis, the phenomenal objectivity of skirts from the phenomenal subjectivity of trousers (denims, cords, etc.).

 

472. To fall from dresses to skirts within the metachemical/chemical axes of 'falling fire/water', but to rise from trousers to zippersuits within the physical/metaphysical axes of 'rising vegetation/air'.

 

473. To devolve, within the space-time continuum of metachemistry, from flounced dresses to tapered dresses, as from divergence to convergence in noumenal objectivity.

 

474. To evolve, within the time-space continuum of metaphysics, from boilersuits to zippersuits, as from divergence to convergence in noumenal subjectivity.

 

475. To devolve, within the volume-mass continuum of chemistry, from flounced skirts to tapered skirts, as from divergence to convergence in phenomenal objectivity.

 

476. To evolve, within the mass-volume continuum of physics, from flared trousers to tapered trousers, as from divergence to convergence in phenomenal subjectivity.

 

477. In all the four main sartorial contexts named above, the passage from divergence to convergence is akin to a deliverance from sensuality to sensibility, vice to virtue, sin to grace.

 

478. To be delivered from the metachemical sensuality of that which is objectively divergent in spatial space to the metachemical sensibility of that which is objectively convergent in repetitive time, as from the eyes to the heart.

 

479. To be delivered from the metaphysical sensuality of that which is subjectively divergent in sequential time to the metaphysical sensibility of that which is subjectively convergent in spaced space, as from the ears to the lungs.

 

480. To be delivered from the chemical sensuality of that which is objectively divergent in volumetric volume to the chemical sensibility of that which is objectively convergent in massed mass, as from the tongue to the womb.

 

481. To be delivered from the physical sensuality of that which is subjectively divergent in massive mass to the physical sensibility of that which is subjectively convergent in voluminous volume, as from the phallus to the brain.

 

482. To descend, in sensuality, from the barbarity of objective divergence through metachemistry to the civility of objective divergence through chemistry, as from super-unnature to outer unnature, but to descend, in sensibility, from the barbarity of objective convergence through metachemistry to the civility of objective convergence through chemistry, as from sub-unnature to inner unnature.

 

483. To ascend, in sensuality, from the nature (mundaneness) of subjective divergence through physics to the culture of subjective divergence through metaphysics, as from outer nature to subnature, but to ascend, in sensibility, from the nature of subjective convergence through physics to the culture of subjective convergence through metaphysics, as from inner nature to supernature.

 

484. Barbarity can lead to civility, as the Devil to woman, but both alike are objective, and therefore opposed to the subjectivity of nature and culture.

 

485. Nature can lead to culture, as man to God, but both alike are subjective, and therefore beyond the objectivity of barbarism and civilization.

 

486. Barbarism is against culture, as the Devil against God, while civilization is against nature, as woman against man.

 

487. Man is more pro-God, whether in sensuality or sensibility, than against woman, while God is more pro-Himself, whether in sensuality or sensibility, than against the Devil.

 

488. Only that which is primarily objective, like fire and water, can be against anything, the former against air, the latter against vegetation.

 

489. Vegetation is masculine whether it strives, in sensuality, towards the sun or, in sensibility, towards the air.

 

490. In the first instance, we have outer nature striving towards subnature; while, in the second instance, we have inner nature striving towards supernature.

 

491. Water is feminine whether it falls, in sensuality, towards the sea or, in sensibility, towards the earth.

 

492. In the first instance, we have outer unnature paradoxically falling towards super-unnature (reflected stars); while, in the second instance, we have inner unnature paradoxically falling towards sub-unnature (planetary core).

 

493. To equate the space-time axis of 'falling fire' with the Behind, whether in sensuality (space) or in sensibility (time).

 

494. To equate the time-space axis of 'rising air' with the Beyond, whether in sensuality (time) or in sensibility (space).

 

495. Hence space-time is behind volume-mass, as fire is behind water, whereas time-space is beyond mass-volume, as air is beyond vegetation.

 

496. Both volume-mass and mass-volume are akin to limbos in between the hell of space-time and the heaven of time-space.

 

497. Volume-mass is a feminine limbo and mass-volume a masculine limbo, the former appertaining to the world of 'falling water' and the latter appertaining to the purgatory of 'rising vegetation'.

 

498. Really, one might be forgiven for reversing the above parallels, so that the volume-mass continuum of 'falling water' is identified with Purgatory and the mass-volume continuum of 'rising vegetation' with the World; though this would not be consistent with my habitual identification of purgatory with man and of the world with woman.

 

499. Nevertheless, a rational consideration of the matter would suggest that water was more purgatorial than worldly, and vegetation, by contrast, more worldly than purgatorial.

 

500. In which case, one would be inclined to identify the feminine with Purgatory and the masculine with the World, the former appertaining to the 'falling water' of volume-mass chemistry and the latter to the 'rising vegetation' of mass-volume physics.

 

501. Both Purgatory and the World would, however, be contexts of limbo in between Hell and Heaven, the former appertaining to the 'falling fire' of space-time metachemistry, and the latter appertaining to the 'rising air' of time-space metaphysics.

 

502. If Purgatory is feminine, then it would be closer to Hell than to Heaven, bearing in mind the objective connection between water and fire.

 

503. If the World is masculine, then it would be closer to Heaven than to Hell, bearing in mind the subjective connection between vegetation and air.

 

504. Purgatory is the limbo that, being feminine, borders on Hell, whereas the World is the limbo that, being masculine, borders on Heaven.

 

505. There is a sense in which the molecular contexts of realism and naturalism correspond to alternative kinds of limbo in between the elemental contexts of materialism and idealism.

 

506. This would be in relation to any given axis, whether in sensuality or in sensibility, rather than with regard to dissimilar axes, continuums, or whatever.

 

507. In such fashion, it could be maintained that politics and economics are as alternative kinds of limbo in between science and religion, the former effectively hellish and the latter heavenly.

 

508. Certainly science corresponds to the objective first thing and religion to the subjective last thing, with an elemental particle/wavicle distinction between the two extremes on whatever plane.

 

509. To distinguish the photon metachemistry of primal doing from the photino metachemistry of supreme doing, as one descends through the elemental/molecular subdivisions of spatial space to the elemental/molecular subdivisions of repetitive time on the basis of barbarous (hellish) manifestations of materialism, realism, naturalism, and idealism.

 

510. To distinguish the proton metaphysics of primal being from the protino metaphysics of supreme being, as one ascends through the elemental/molecular subdivisions of sequential time to the elemental/molecular subdivisions of spaced space on the basis of cultural (heavenly) manifestations of materialism, realism, naturalism, and idealism.

 

511. To distinguish the electron chemistry of primal giving from the electrino chemistry of supreme giving, as one descends through the elemental/molecular subdivisions of volumetric volume to the elemental/molecular subdivisions of massed mass on the basis of civilized (purgatorial) manifestations of materialism, realism, naturalism, and idealism.

 

512. To distinguish the neutron physics of primal taking from the neutrino physics of supreme taking, as one ascends through the elemental/molecular subdivisions of massive mass to the elemental/molecular subdivisions of voluminous volume on the basis of natural (worldly) manifestations of materialism, realism, naturalism, and idealism.

 

513. To devolve, within the superfemininity of sensual metachemistry, from the materialism of elemental photon particles to the idealism of elemental photon wavicles via the realism of molecular photon particles and the naturalism of molecular photon wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of spatial space.

 

514. To devolve, within the subfemininity of sensible metachemistry, from the materialism of elemental photino particles to the idealism of elemental photino wavicles via the realism of molecular photino particles and the naturalism of molecular photino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of repetitive time.

 

515. To evolve, within the submasculinity of sensual metaphysics, from the materialism of elemental proton particles to the idealism of elemental proton wavicles via the realism of molecular proton particles and the naturalism of molecular proton wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of sequential time.

 

516. To evolve, within the supermasculinity of sensible metaphysics, from the materialism of elemental protino particles to the idealism of elemental protino wavicles via the realism of molecular protino particles and the naturalism of molecular protino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of spaced space.

 

517. To devolve, within the anti-femininity of sensual chemistry, from the materialism of elemental electron particles to the idealism of elemental electron wavicles via the realism of molecular electron particles and the naturalism of molecular electron wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of volumetric volume.

 

518. To devolve, within the pro-femininity of sensible chemistry, from the materialism of elemental electrino particles to the idealism of elemental electrino wavicles via the realism of molecular electrino particles and the naturalism of molecular electrino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative to most) manifestations of massed mass.

 

519. To evolve, within the anti-masculinity of sensual physics, from the materialism of elemental neutron particles to the idealism of elemental neutron wavicles via the realism of molecular neutron particles and the  naturalism of molecular neutron wavicles, as from alpha-most to alpha-least via alpha-more (relative to most) and alpha-less (relative to least) manifestations of massive mass.

 

520. To evolve, within the pro-masculinity of sensible physics, from the materialism of elemental neutrino particles to the idealism of elemental neutrino wavicles via the realism of molecular neutrino particles and the naturalism of molecular neutrino wavicles, as from omega-least to omega-most via omega-less (relative to least) and omega-more (relative  to most) manifestations of voluminous volume.

 

521. To contrast the alpha of sensuality with the omega of sensibility, as one would contrast evil with good, or virtue with vice, or sin with grace, or freedom with devotion.

 

522. To fall from the eyes to the heart on the space-time continuum of metachemical barbarity, but to rise from the ears to the lungs on the time-space continuum of metaphysical culture.

 

523. To fall from the tongue to the womb on the volume-mass continuum of chemical civility, but to rise from the phallus to the brain on the mass-volume continuum of physical nature.

 

524. To contrast the spatial space of the eyes with the repetitive time of the heart, but the sequential time of the ears with the spaced space of the lungs.

 

525. To contrast the volumetric volume of the tongue with the massed mass of the womb, but the massive mass of the phallus with the voluminous volume of the brain.

 

526. To fall in the objectivity of unconsciousness, but to rise in the subjectivity of consciousness, whether with regard to the noumenal or phenomenal manifestations thereof.

 

527. The objectivity of unconsciousness, or of the unconscious in one or another of its manifestations, makes for a selfless disposition, as in the cases of the diabolic and the feminine.

 

528. The subjectivity of consciousness, or of the conscious in one or another of its manifestations, makes for a selfish disposition, as in the cases of the masculine and the divine.

 

529. The selflessness, through unconscious objectivity, of fire and water contrasts with the selfishness, through conscious subjectivity, of vegetation and air.

 

530. To fall, in the space-time continuum of metachemistry, from the sensual selflessness of the eyes to the sensible selflessness of the heart, as from superfeminine to subfeminine.

 

531. To rise, in the time-space continuum of metaphysics, from the sensual selfishness of the ears to the sensible selfishness of the lungs, as from submasculine to supermasculine.

 

532. To fall, in the volume-mass continuum of chemistry, from the sensual selflessness of the tongue to the sensible selflessness of the womb, as from anti-feminine to pro-feminine.

 

533. To rise, in the mass-volume continuum of physics, from the sensual selfishness of the phallus to the sensible selfishness of the brain, as from anti-masculine to pro-masculine.

 

534. It is not that the selfless is bad or the selfish good; on the contrary, both attributes appertain to either sensuality or sensibility.

 

535. The selfless is either of Hell or purgatory, the Devil or woman, whereas the selfish is either of the world or Heaven, man or God.

 

536. The selfishness of God (the Holy Spirit of Heaven) is alone commensurate with supreme being, for it is the superconscious subjectivity of unity between the universal self, or lungs, and the universal medium, or air.

 

537. The superman is alone divinely selfish, and thus the most subjective of beings.

 

538. The superman's subjectivity derives from the superconsciousness which is established through unity of his universal self with the universal medium.

 

539. Ultimately, our spiritual consciousness derives from the air we breathe, since that alone is superconscious.

 

540. The brain is only intellectually conscious.

 

541. Thought is the 'spirit' (mind) of the brain, and contrasts with both the emotional consciousness (soul) of the blood and the spiritual consciousness (spirit) of the air.

 

542. Since both blood and air pass through the brain, the latter is also subject to emotional and spiritual manifestations of consciousness.

 

543. Such emotional and spiritual manifestations of consciousness are akin to the Father and the Holy Spirit either side of the Son, Who is of course commensurate with intellectual consciousness, or mind.

 

544. It is because the brain is host to two marginal types of consciousness as well as to its own capacity for intellect ... that it is the one of which the three deities, or manifestations of consciousness, are pertinent.

 

545. Dreams are what happen when the intellectual cynosure of the brain withdraws from the scene, leaving the two extreme protagonists to 'fight it out' in a tussle between soul and spirit, the former animated, in seemingly anarchic or haphazard fashion, by the latter.

 

546. Thus it could be said that, with the withdrawal of the Son from consciousness with sleep, the Holy Spirit animates the Father, thereby giving rise to dreams, the psychic fieriness fanned by the spirit.

 

547. Thus dreams are no more strictly of the brain than emotions or awareness.  On the contrary, the brain becomes, with sleep, the arena in which the soul and the spirit enter into immortal struggle.

 

548. The cynosure of the soul is not the brain but the heart, from which organ blood is pumped around the body (including the brain).

 

549. Likewise, the cynosure of the spirit is not the brain but the lungs, through which organ air enters the body (including the brain).

 

550. The heart and the lungs are akin, in sensibility, to the Devil and God, whereas the blood and the air are akin, in sensibility, to Hell and Heaven.

 

551. The brain is akin to the man (Christ) of sensibility, whereas thought is akin to the world in sensibility.

 

552. The womb is akin to the woman (Mother) of sensibility, whereas children are akin to purgatory in sensibility.

 

553. Children are only purgatorial so long as they are in the womb, where they are enveloped by fluid.

 

554. Outside the womb, children regress towards Hell, which is to say, the space-time continuum of 'falling fire', wherein the eyes and the heart are the principal organs, the former in relation to optical curiosity vis--vis the world generally, the latter in relation to familial love.

 

555. The space-time continuum is the principal axis of childhood, one to which women are drawn, as to their metachemical source in the Devil.

 

556. Men are much less suited to looking after children than women, given their mass-volume disposition, in the world, towards 'rising vegetation'.

 

557. The attraction of Hell over purgatory, or of the Devil over woman, will always be stronger than the contrasting attraction of the world and/or man, given the objective correlations which exist between the metachemical and the chemical, viz. fire and water.

 

558. I have spoken of the barbarism of metachemistry, or of metachemical barbarity, but one could just as logically gravitate from the general to the particular and speak of barbarous metachemistry in connection with the materialism of elemental photon/photino particles.

 

559. Thus to distinguish the barbarous metachemistry of elemental photon/photino particles from civilized, natural, and cultural manifestations of metachemistry in connection with realist, naturalist, and idealist subdivisions of space-time.

 

560. Likewise, to distinguish the barbarous metaphysics of elemental proton/protino particles from civilized, natural, and cultural manifestations of metaphysics in connection with realist, naturalist, and idealist subdivisions of time-space.

 

561. Similarly, to distinguish the barbarous chemistry of elemental electron/electrino particles from civilized, natural, and cultural manifestations of chemistry in connection with realist, naturalist, and idealist subdivisions of volume-mass.

 

562. Finally, to distinguish the barbarous physics of elemental neutron/neutrino particles from civilized, natural, and cultural manifestations of physics in connection with realist, naturalist, and idealist subdivisions of mass-volume.

 

563. Clearly, the barbarous subdivision of any given axis, or continuum, is always materialist, and hence scientific; whereas the civilized subdivision thereof is always realist, and hence political; the natural subdivision thereof always naturalist, and hence economic; and the cultural subdivision thereof always idealist, and hence religious.

 

564. Thus to devolve metachemically from the barbarity of cosmology to the culture of fundamentalism via the civility of authoritarianism and the nature of feudalism.

 

565. Thus to evolve metaphysically from the barbarity of ontology to the culture of transcendentalism via the civility of totalitarianism and the nature of corporatism.

 

566. Thus to devolve chemically from the barbarity of chemistry to the culture of humanism via the civility of parliamentarianism and the nature of socialism.

 

567. Thus to evolve physically from the barbarity of physics to the culture of nonconformism via the civility of republicanism and the nature of capitalism.

 

568. The materialism of barbarous metachemistry, metaphysics, chemistry, and physics ... is premised upon the elemental element/elementino particle.

 

569. The realism of civilized metachemistry, metaphysics, chemistry, and physics ... is premised upon the molecular element/elementino particle.

 

570. The naturalism of natural metachemistry, metaphysics, chemistry, and physics ... is premised upon the molecular element/elementino wavicle.

 

571. The idealism of cultural metachemistry, metaphysics, chemistry, and physics ... is premised upon the elemental element/elementino wavicle.

 

572. Materialism is barbarous because it appertains to the most basic/least advanced element/elementino.

 

573. Realism is civilized because it appertains to the more (relative to most) basic/less (relative to least) advanced element/elementino.

 

574. Naturalism is natural because it appertains to the less (relative to least) basic/more (relative to most) advanced element/elementino.

 

575. Idealism is cultural because it appertains to the least basic/most advanced element/elementino.

 

576. The barbarous does, the civilized gives, the natural takes, and the cultural is.

 

577. Nevertheless, despite these particular subdivisions of any given axis, metachemistry is chiefly about doing, metaphysics chiefly about being, chemistry chiefly about giving, and physics chiefly about taking.

 

578. Hence barbarism is the most characteristic attribute of metachemistry, which is dominated by fire.

 

579. Likewise, culture is the most characteristic attribute of metaphysics, which is liberated by air.

 

580. Similarly, civilization is the most characteristic attribute of chemistry, which is governed by water.

 

581. Finally, nature (mundaneness and even, in a certain worldly sense, philistinism) is the most characteristic attribute of physics, which is represented by vegetation.

 

582. A context such as metachemistry which, in its fieriness, is overwhelmingly barbarous ... will only have 'quasi' manifestations of civility, nature, and culture, since these latter alternatives are still conditioned by doing.

 

583. A context such as metaphysics which, in its airiness, is overwhelmingly cultural ... will only have 'quasi' manifestations of barbarity, nature, and civility, since these latter alternatives are still conditioned by being.

 

584. A context such as chemistry which, in its fluidity, is overwhelmingly civilized ... will only have 'quasi' manifestations of nature, barbarity, and culture, since these latter alternatives are still conditioned by giving.

 

585. A context such as physics which, in its solidity, is overwhelmingly natural ... will only have 'quasi' manifestations of civility, culture, and barbarity, since these latter alternatives are still conditioned by taking.

 

586. Just as the scientist is a barbarian, whether genuinely (in relation to metachemistry) or spuriously (in relation to some 'bovaryization' of science), so the priest is a divine, whether genuinely (in relation to metaphysics) or spuriously (in relation to some 'bovaryization' of religion).

 

587. Just as the politician is a civilian, whether genuinely (in relation to chemistry) or spuriously (in relation to some 'bovaryization' of politics), so the economist is a philistine, whether genuinely (in relation to physics) or spuriously (in relation to some 'bovaryization' of economics).

 

588. From the 'falling fire' of summer to the 'rising air' of autumn via the 'falling water' of winter and the 'rising vegetation' of spring.

 

589. From the season of the Devil to the season of God via the season of woman and the season of man.

 

590. Words are effectively molecular entities composed of elemental components called characters.

 

591. Hence a word is, by definition, less scientific or religious than political or economic, depending whether it is printed or written.

 

592. Printed words correspond to molecular particles and are therefore political, whereas written words correspond to molecular wavicles and are therefore economic.

 

593. Printed words are feminine, whereas written words are masculine, the former objective and the latter subjective.

 

594. Normally we think of objects, particularly artificial ones, as appertaining to materialism or as being materialistic, but, in reality, this is so only of certain categories of object.

 

595. Most objects are less materialist than artificial forms of idealism, realism, and naturalism.

 

596. A television, for example, is largely an artificial form of materialism as regards its screen and the contents thereof, but a radio is more an artificial form of idealism, given its appeal to the ears as opposed, like TV, to the eyes.

 

597. A computer is largely an artificial form of realism as regards its disc and ability to process words/images, but a compact-disc player is more an artificial form of naturalism, given its cerebral-like introspection.

 

598. Thus to categorize objects in terms of artificial manifestations of materialism, idealism, realism, and naturalism ... rather than simply as materialistic entities.

 

599. Some objects, being predominantly materialist or idealist, are less phenomenal than noumenal, since they appertain more to space and/or time than to volume and/or mass.

 

600. Watches are decidedly noumenal objects in relation to time, whereas light bulbs are noumenal in relation to space.

 

601. Central-heating radiators are decidedly phenomenal objects in relation to volume, whereas chairs are phenomenal in relation to mass.

 

602. Some objects, like midis and multimedia computers, are a compound of more than one element, and therefore cannot be categorized solely or even largely in terms of an artificial manifestation of, say, realism or naturalism.

 

603. Man is basically a composite entity derived from a variety of elemental sources, and combining within these sensual elements the elementino achievements of sensibility.

 

604. Thus Man (in the broadest sense) is torn between diabolic, divine, feminine, and masculine alternatives and/or components to greater or lesser degrees, depending on race, ethnicity, class, and gender.

 

605. To perceive an objective correlation between barbarity and race on the one hand, that of the diabolic, but between civility and class on the other hand, that of the feminine.

 

606. To conceive of a subjective correlation between nature and gender on the one hand, that of the masculine, but between culture and ethnicity on the other hand, that of the divine.

 

607. Just as woman stems, in her femininity, from the Devil, as civility from barbarity, so class stems from race.

 

608. Just as God stems, in His divinity, from man, as culture from nature, so ethnicity stems from gender.

 

609. As a rule, woman is more class-conscious than gender-conscious, whereas man is more gender-conscious than class-conscious.

 

610. Christianity is, or should be, profoundly gender-conscious, since it is man (Christ) that leads to God (the Holy Spirit), as vegetation to air.

 

611. A class-conscious society, like Britain, is one that stems from race, as water from fire, and it will always be capable of returning to race again, should it feel under threat from, in particular, ethnic subversion.

 

612. Gender is less of a threat to class than ethnicity, since gender will not be able to pursue ethnicity to any appreciable extent if class is sufficiently secure in a racial foundation.

 

613. In this regard, gender is akin to the 'XY' chromosomal integrity of the male sex which, as in Britain, has learnt to live with the 'XX' chromosomes of the female sex or, rather, of the double objectivity of feminine and diabolic, viz. class and race, which, between them, conspire to constrain masculinity from attaining, through ethnicity, to divinity.

 

614. The 'X' of the male chromosomal integrity will remain isolated, in constrained gender, from the 'Y' of its divine potential so long as it is subjected to a double-edged objective assault in the form of the 'XX' chromosomes of free women, which is to say, women whose femininity is not isolated from the diabolic through Christian constraints.

 

615. The 'XX' chromosomal integrity of females is akin to the double objectivity of fire and water, whereas the 'XY' chromosomal integrity of males is akin, despite the apparent negativity of the 'X', to the double subjectivity of vegetation and air.

 

616. Only when the watery 'X' of what is strictly feminine has been isolated from the fiery 'X' of the Diabolic, will the earthy 'X' of what is strictly masculine be able to aspire, through ethnicity, towards the airy 'Y' of the Divine.

 

617. The Divine requires a masculine precondition, but the masculine must be in a position whereby it can aspire towards the Divine, as man to the godly superman, because it is no longer dominated by both diabolic and feminine wills of fire/race and water/class.

 

618. Nevertheless, it is necessary to distinguish between aspiring, as man, towards the superman ... and actually becoming or being the superman, since it is enough that some remain men in order that others may become God (in the supreme level of being).

 

619. Such men will stand above women, since it is necessary to have men in between the supermen and women, so that the latter may know themselves in regard to men whose pledge is to guarantee the superman.

 

620. The triadic Beyond would have a 'new purgatory' of women in relation to an ultimate humanism, a 'new earth' of men in relation to an ultimate nonconformism, and a 'new heaven' of supermen in relation to an ultimate transcendentalism.

 

621. Effectively, the 'new purgatory' of the triadic Beyond would be presided over by the ultimate woman (the Mary Child), the 'new earth' by the ultimate man (the Second Coming), and the 'new heaven' by the ultimate God (the Holy Spirit of Heaven).

 

622. In such a triadic Beyond, water, vegetation, and air would be the elements in which woman, man, and God (the superman) achieved their sensible perfections in, respectively, mass, volume, and space.

 

623. At present, God is 'beyond the pale' of that which is rooted in the Devil ... of 'falling fire', whether in sensuality (superfeminine) or sensibility (subfeminine), which is to say, whether with regard to the eyes or the heart.

 

624. Hence man is constrained by woman and the Devil from aspiring towards God, his gender brought into effective disrepute and twisted away from the possibility of ethnicity by the twin pressures of class and race.

 

625. Such a diabolically-based system is just as evident in those so-called religious societies whose various forms of Creator-worship guarantee that 'falling fire' takes precedence over 'rising air'.

 

626. Whether Creator-worship takes the form of the Father, Allah, Jehovah, or the Clear Light, it is evident that 'falling fire' is being worshipped as God.

 

627. Yet God is as far removed from 'falling fire' as it is possible to be, since He appertains, in His sensible manifestation, to the upper context of 'rising air', which is the last element to arise, an element preceded not by fire or water, the diabolic or the feminine, but by vegetation, and thus guaranteed by the masculine, and by the masculine alone!

 

628. With her enhanced capacity to fall back on fire through either the eyes or the heart, woman puts herself in a dominating position over man, whose ability to attain to God is severely undermined in consequence!

 

629. Lacking self-respect for himself in both masculine and divine terms, man increasingly succumbs to the Devil's rule, which operates via woman and her drive for equality.

 

630. What begins as a quest, by woman, for equality of opportunity, ends in the unequal rule of the Devil over the world, since the 'XY' chromosomal integrity which originally sanctioned democratic liberalism is taken over and subverted by the 'XX' integrity of fire/water, to the detriment of vegetation/air.

 

631. This unequal rule of the Devil takes many forms, including that of so-called 'political correctness'.

 

632. Television, video, cinema, and photography in general are other ways by means of which the Devil rules both men and, particularly, women.

 

633. One cannot deny women equality of opportunity in a society dominated by such powerful media as cinema and television.

 

634. Hence, so long as such media continue to dominate the world, equality of opportunity will follow as a logical corollary, and women will achieve a diabolic ascendancy over men through their greater exploitation of personality and looks.

 

635. The outer light of 'falling fire' will dominate the world to the exclusion of God, constraining men to worshipful deference towards the Devil in the Superheathenism of 'false progress'.

 

636. Ultimately there is only one retort to the Devil's rule of contemporary film-obsessed society: drugs.

 

637. Drugs are the only means powerful enough by which the dominance of filmic barbarism can be countered, and it is for this reason that certain categories of drug would have an official place in the triadic Beyond to which this self-styled architect of 'Kingdom Come' messianically subscribes.

 

638. I allude, in particular, to the applicability of certain drugs to the bottom and middle tiers of this projected triadic Beyond, the 'new purgatory' of ultimate humanism, and the 'new earth/world' of ultimate nonconformism.

 

639. The third and highest tier of the triadic Beyond, having reference to the 'new heaven' of ultimate transcendentalism, would be above drugs, since the superman's cultural guarantor of the Holy Spirit of Heaven, or supreme level of being, would be transcendental meditation.

 

640. I should like to distinguish between the applicability of injected and/or swallowed drugs to the 'new purgatory' and the applicability of smoked and/or snorted drugs to the 'new earth' of the triadic Beyond.

 

641. This is to distinguish between a feminine, or watery, approach to drug ingestion and a masculine, or earthy, one, the former having greater applicability to an ultimate humanism and the latter to an ultimate nonconformism.

 

642. In either case, it could be argued that the applicability of drugs to the bottom and middle tiers of the triadic Beyond would correspond to a 'resurrection of the Dead', insofar as a synthetic parallel to the 'afterlife' experiences of the grave is concerned.

 

643. Such a synthetic parallel to the visionary effects of cerebral decomposition would be commensurate with Eternity, and thus the attainment of Eternal Life conceived in relation to feminine (purgatorial) and masculine (worldly) afterlife experiences.

 

644. The attainment of Eternal Life conceived in relation to supermasculine (divine) experiences would, of course, be commensurate with meditation in the 'new heaven', the third and highest tier of the triadic Beyond.

 

645. Hence we have before us the prospect of three simultaneous eternities - two of which would be contemplative and one meditative.

 

646. To contrast the objective contemplation of the 'new purgatory' with both the subjective contemplation of the 'new earth' and the subjective meditation of the 'new heaven', as one would contrast woman with both man and superman.

 

647. Thus to affirm a 'Superchristian' structure in which the subjectivities of man and superman are raised above the objectivity of woman, as voluminous volume and spaced space achieve an ascendancy over massed mass.

 

648. That which is currently low (phenomenal), as man, will be raised up towards the superman, whereas that which is currently high (noumenal), as devil, will be brought low towards woman.

 

649. Only by constraining the objectivity of woman from noumenal (diabolic) to phenomenal (feminine) planes ... will it be possible to expand the subjectivity of man from phenomenal (masculine) to noumenal (divine) planes.

 

650. The significance of drugs in the struggle against the noumenal objectivity of the Devil cannot be underestimated, though their official endorsement as vehicles of eternal enlightenment for woman and man must await the dawn of 'Kingdom Come' in what I have described as the triadic Beyond.

 

651. The triadic Beyond can only come to pass democratically, following the express wish of the People to be delivered, via Messianic auspices, from political and correlative sovereignties to religious sovereignty.

 

652. For it is religious sovereignty that opens the way to the triadic Beyond and confirms the establishment of 'Kingdom Come', or that which is centred in elemental wavicles.

 

653. With religious sovereignty the People will be delivered from the secular 'sins' of the State, rooted in molecular particles, to the grace of self-realization in the triadic Beyond.

 

654. Religious sovereignty will confirm the right of the People to contemplative and/or meditative self-realization in regard to whichever tier of the triadic Beyond is most applicable to their gender and/or moral standing.

 

655. The secular 'sins' of democratic sovereignty would be borne by the organizational structure of the Second Coming, the self-styled architect of the triadic Beyond, in what would amount to a 'Christ-like sacrifice', enabling the People to go free of such 'sins' for all Eternity.

 

656. I have customarily called the organizational structure which arises in connection with religious sovereignty, 'the Centre', and it is my belief that 'the Centre' would be obligated to serve the People with regard to the advancement of this sovereignty through the secular sovereignties, scientific and economic no less than political, that had been democratically entrusted to it for that express purpose.

 

657. Thus 'the Centre' would supersede both the Church (traditionally affiliated, in its Roman Catholic manifestation, to 'Kingdom Gone') and the State, ecclesiastical tradition and secular modernity, in the interests of the right of the People to cultural self-realization through religious sovereignty.

 

658. This right of the People to cultural self-realization is commensurate, so I maintain, with 'Kingdom Come', and it would mean that never again would they be worshipfully deferential, as Christians, to external gods ... such as the Father, or Creator.

 

659. Such worshipful deference is germane to 'Kingdom Gone', the accommodation of religion to the authoritarian rule of monarchs, and it is something from which the People should be delivered, via the secular State, to its opposite - the Social Transcendentalist Centre of 'Kingdom Come'.

 

660. Social Transcendentalism is indeed the name of the religion that seeks the eclipse of Roman Catholicism, and the deliverance of the People, in consequence, from the rule of the Father/Creator.

 

661. For only when the People are released from 'Father Time' ... will they enter the eternity of the triadic Beyond, wherein new and ultimate forms of mass, volume, and space, commensurate with woman, man, and God, will reign supreme.

 

662. To contrast the public nature (apparent) of objectivity with the private nature (essential) of subjectivity, as one would contrast fire and water with vegetation and air.

 

663. That which is public is also collective, whereas that which is private is necessarily individual.

 

664. The public, being collective, is selfless, whereas the private, being individual, is selfish.

 

665. To contrast the public nature of the diabolic and the feminine with the private nature of the masculine and the divine.

 

666. Diabolic collectivity is premised upon elemental particles and feminine collectivity upon molecular particles, the former being public in noumenal terms and the latter so phenomenally.

 

667. Masculine individuality is premised upon molecular wavicles and divine individuality upon elemental wavicles, the former being private in phenomenal terms and the latter so noumenally.

 

668. To contrast the public, because collective, nature of science and politics with the private, because individual, nature of economics and religion.

 

669. Fascism and socialism, corresponding to fire and water, are public ideologies, whereas liberalism and cent(e)rism, corresponding to vegetation and air, are private.

 

670. Just as materialism is diabolic and realism feminine, so naturalism is masculine and idealism divine, the former pair collective and the latter pair individual.

 

671. The selfless collectivity of particle-based objectivity contrasts with the selfish individualism of wavicle-centred subjectivity as devolution with evolution, the former public and the latter private.

 

672. Hence to devolve from the elemental particles of 'falling fire' to the molecular particles of 'falling water', but to evolve from the molecular wavicles of 'rising vegetation' to the elemental wavicles of 'rising air'.

 

673. To devolve, within collectivity, from materialism to realism, the Devil to woman, but to evolve, within individuality, from naturalism to idealism, man to God.

 

674. There is a loose sense in which the relationship, in God, between lungs, consciousness, and air is trinitarian, with the lungs corresponding to a 'father', or ground of all being; consciousness corresponding to a 'son', which stems, in a manner of speaking, from the ground; and air corresponding to a 'holy spirit', which exists independently of the ground.

 

675. But this is solely relative to the transcendental framework of God as a supreme level of being, and in no sense equivalent to the Christian Trinity or to God as primal being.

 

676. In this respect, consciousness is akin to a mediator between the lungs and the air, since God is only established following conscious unity between the universal self, or lungs, and the universal medium, or air, not simply through unconscious breathing.

 

677. Thus to be God ... the supreme (level of) being ... I must be conscious of my breathing and determined to remain consciously focused upon the lungs, thereby reaping the benefit of that enhanced consciousness which is called the superconscious.

 

678. The superconscious is the transcendent consciousness of one who has ascended into Heaven, conscious of nothing but the air he breathes through the will of the lungs.

 

679. The essence of such transcendent consciousness is joy, which is the supreme being of the Holy Spirit of Heaven, whose airy lightness transforms ego-bound consciousness into superconsciousness.

 

680. He who ascends into the heaven of supreme being is superhuman, for he has transcended the consciousness of man through the superconsciousness of God.

 

681. There is nought higher than the superman, whose superconsciousness is the goal of all spiritual striving.

 

682. He who is at one, through his superconscious, with his universal self and the air it breathes ... knows the truth of God and the joy of Heaven.

 

683. The joy of Heaven is the salvation that awaits he who is at peace with his universal self in the truth of God, whose divine power makes possible the heavenly glory.

 

684. He who makes his peace, through divine truth, with his universal self, the lungs, is duly lifted up into Heaven in superconscious awareness of supreme being.

 

685. For supreme being is the joyful glory that awaits those who have become, through divine truth, superconscious, and thus of the elect in spirit.

 

686. The ascension of God into Heaven, of superman into superconsciousness, is the redemption of 'rising air' in supreme being, as truth is eclipsed by joy, the joyful glory of the Holy Spirit of Heaven.

 

687. Thus out of god the lungs-mind-spirit there emerges the Holy Spirit of Heaven, which is the superconscious resolution of the superman.

 

688. The superman is a meditative Transcendentalist, the most moral of all beings, whereas man, when religious, is a contemplative Nonconformist and woman a contemplative Humanist.

 

689. Religion is always absolutely moral, because centred in elemental wavicles.

 

690. Science, on the other hand, is always absolutely immoral, because rooted in elemental particles.

 

691. Economics is always relatively moral, because centred in molecular wavicles.

 

692. Politics, on the other hand, is always relatively immoral, because rooted in molecular particles.

 

693. From the absolute immorality of science to the absolute morality of religion via the relative immorality of politics and the relative morality of economics.

 

694. From the absolute immorality of the Devil to the absolute morality of God via the relative immorality of woman and the relative morality of man.

 

695. From the absolute immorality of 'falling fire' to the absolute morality of 'rising air' via the relative immorality of 'falling water' and the relative morality of 'rising vegetation'.

 

696. From the absolute immorality of materialism to the absolute morality of idealism via the relative immorality of realism and the relative morality of naturalism.

 

697. From the absolute immorality of noumenal objectivity to the absolute morality of noumenal subjectivity via the relative immorality of phenomenal objectivity and the relative morality of phenomenal subjectivity.

 

698. From the absolute immorality of barbarity to the absolute morality of culture via the relative immorality of civility and the relative morality of nature.

 

699. Just as fire and water share a common immorality in the particle, so vegetation and air share a common morality in the wavicle.

 

700. Immorality, being particle-based, is always objective, selfless, public, and collective, whereas morality, being wavicle-centred, is always subjective, selfish, private, and individual.

 

701. To distinguish the absolute immorality of elemental particles from the relative immorality of molecular particles, on the basis of crime and punishment.

 

702. To distinguish the relative morality of molecular wavicles from the absolute morality of elemental wavicles, on the basis of sin and grace.

 

703. Crime stands to punishment as barbarity to civility, or the Devil to woman, whereas sin stands to grace as nature to culture, or man to God.

 

704. To fall from crime to punishment, as from fire to water, but to rise from sin to grace, as from vegetation to air.

 

705. To contrast the barbarity of crime with the civility of punishment, as one would contrast science with politics, or materialism with realism.

 

706. To contrast the nature of sin with the culture of grace, as one would contrast economics with religion, or naturalism with idealism.

 

707. Whatever the context, crime and punishment are alike immoral, the former absolutely and the latter in relative terms.

 

708. Whatever the context, sin and grace are alike moral, the former relatively and the latter in absolute terms.

 

709. There is no more any such thing as 'moral punishment' than there's any such thing as 'immoral sin'.  All punishment is relatively immoral and all sin relatively moral.

 

710. Science is a crime and politics a punishment, whereas economics is a sin and religion a grace.

 

711. Likewise, the Devil is a crime and woman a punishment, whereas man is a sin and God a grace.

 

712. Punishment is the redemption of crime, as fire falls to water, whereas grace is the redemption of sin, as vegetation rises to air.

 

713. In similar vein, it could be argued that politics is the redemption of science, as barbarity falls to civility, whereas religion is the redemption of economics, as nature rises to culture.

 

714. Certainly it is better to be feminine than diabolic, relatively immoral than absolutely immoral, just as it is better to be divine than masculine, absolutely moral than relatively moral.

 

715. Obviously, crime and punishment, being particle-based, are as germane to sensibility as to sensuality, where they are 'inner' (centripetal) rather than 'outer' (centrifugal).

 

716. Similarly, sin and grace, being wavicle-centred, are as germane to sensuality as to sensibility, where they are 'outer' (centrifugal) rather than 'inner' (centripetal).

 

717. We can therefore distinguish between the 'outer' crime and punishment of elements and the 'inner' crime and punishment of elementinos.

 

718. Likewise, we can distinguish between the 'outer' sin and grace of elements and the 'inner' sin and grace of elementinos.

 

719. In general terms, crime appertains to 'falling fire' and punishment to 'falling water', yet both axes or continuums can be subdivided not only in terms of sensuality and sensibility but also in terms of elemental particle/wavicle and molecular particle/wavicle options respectively.

 

720. Again, sin appertains, in general terms, to 'rising vegetation' and grace to 'rising air', yet both axes or continuums can be subdivided not only in terms of sensuality and sensibility but also in terms of elemental particle/wavicle and molecular particle/wavicle options respectively.

 

721. The barbarity of crime is rooted in the doing of elemental particles, whereas the civility of punishment is rooted in the giving of molecular particles.

 

722. The nature of sin is centred in the taking of molecular wavicles, whereas the culture of grace is centred in the being of elemental wavicles.

 

723. Just as doing is never more genuinely barbarous than when it appertains to the space-time continuum of 'falling fire', so being is never more genuinely cultural than when appertaining to the time-space continuum of 'rising air'.

 

724. Just as giving is never more genuinely civilized than when it appertains to the volume-mass continuum of 'falling water', so taking is never more genuinely natural than when appertaining to the mass-volume continuum of 'rising vegetation'.

 

725. The amoral person is neither particularly immoral nor moral, objective or subjective, but disposed, on the contrary, to oscillate between selfless and selfish options.

 

726. People can be amoral as much in sensibility as in sensuality, in elementinos as in elements.

 

727. Anyone, in noumenal contexts, from the superwoman to the subwoman or from the subman to the superman, can be amoral; though it doesn't necessarily follow that everyone will be so.

 

728. Likewise anyone, in phenomenal contexts, from the anti-woman to the pro-woman or from the anti-man to the pro-man, can be amoral; though it doesn't necessarily follow that everyone will be so.

 

729. One should distinguish the moderate amorality of one who oscillates between molecular alternatives from the extreme amorality of one whose oscillations are between elemental alternatives.

 

730. Moderate amorality is likely to be characterized by an oscillation between political and economic alternatives on whatever plane.

 

731. Extreme amorality is likely to be characterized by an oscillation between scientific and religious alternatives on whatever plane.

 

732. Nevertheless, I would expect moderate amorality to be more characteristic of the phenomenal planes than of the noumenal ones.

 

733. Conversely, I would expect extreme amorality to be more characteristic of the noumenal planes than of the phenomenal ones.

 

734. This is because the phenomenal planes are more typified, in their greater relativity, by politics and economics, while the noumenal planes are more typified, in their greater absolutism, by science and religion.

 

735. The space-time continuum, rooted in the absolute immorality of fire, will be ruled by science, and thus barbarity, in keeping with the photon/photino basis of doing.

 

736. The time-space continuum, centred in the absolute morality of air, will be led by religion, and thus culture, in keeping with the proton/protino aspirations of being.

 

737. The volume-mass continuum, rooted in the relative immorality of water, will be governed by politics, and thus civility, in keeping with the electron/electrino basis of giving.

 

738. The mass-volume continuum, centred in the relative morality of vegetation, will be represented by economics, and thus nature, in keeping with the neutron/neutrino aspirations of taking.

 

739. I have already characterized the space-time continuum of 'falling fire' in terms of an eyes-to-heart axis, but one could draw a more basic parallel, it seems to me, in regard to a stellar-to-Venusian axis.

 

740. Likewise, the time-space continuum of 'rising air' could, besides being characterized in terms of an ears-to-lungs axis, be more basically defined in relation to a solar-to-Saturnian axis.

 

741. Similarly, the volume-mass continuum of 'falling water' could, besides being characterized in terms of a tongue-to-womb axis, be more basically defined in relation to a lunar-to-oceanic axis.

 

742. Finally, the mass-volume continuum of 'rising vegetation' could, besides being characterized in terms of a phallus-to-brain axis, be more basically defined in relation to a terrestrial-to-Martian axis.

 

743. Hence one would be drawing diabolic parallels between the eyes and the stars in relation to spatial space, but between the heart and Venus in relation to repetitive time ... where the space-time continuum was concerned.

 

744. Conversely, one would be drawing divine parallels between the ears and the sun in relation to sequential time, but between the lungs and Saturn in relation to spaced space ... where the time-space continuum was concerned.

 

745. Similarly, one would be drawing feminine parallels between the tongue and the moon in relation to volumetric volume, but between the womb and the purgatorial aspect (watery) of the world in relation to massed mass ... where the volume-mass continuum was concerned.

 

746. Conversely, one would be drawing masculine parallels between the phallus and the earthy aspect (vegetative) of the world in relation to massive mass, but between the brain and Mars in relation to voluminous volume ... where the mass-volume continuum was concerned.

 

747. Limbo is torn between Hell and Heaven ... as a realm in which both fire and air share a common ethereal environment.

 

748. Thus Limbo is characterized by a combination of diabolic and divine constituents within a broadly noumenal framework.

 

749. The World is torn between the earth and purgatory ... as a realm in which both vegetation and water share a common corporeal environment.

 

750. Thus the World is characterized by a combination of masculine and feminine constituents within a broadly phenomenal framework.

 

 

751. Both Limbo and the World are effectively amoral contexts of compromise between contrary elements/elementinos.

 

752. The rejection of compromise between such contrary elements/elementinos would put an end to both Limbo and the World.

 

753. The result would be akin to my projected triadic Beyond, in which the simultaneously independent co-existence of a 'new purgatory', a 'new earth', and a 'new heaven' would herald the dawn of Eternity.

 

754. Both the 'new purgatory' and the 'new earth' would be beyond the World ... conceived as a compromise between purgatory and the earth, or feminine and masculine elements/elementinos.

 

755. The 'new heaven' would likewise be beyond Limbo ... conceived as a compromise between Heaven and Hell, or divine and diabolic elements/elementinos.

 

756. In the triadic Beyond, woman would be largely if not exclusively independent of man and man ... independent of woman, while God would be independent of the Devil.

 

757. One might say that, in such a triadic Beyond, mass would be independent of volume, volume independent of mass, and space independent of time.

 

758. Crime would not have any place in a society in which punishment had been transmuted, along with sin and grace, from within the New Order of Eternity.

 

759. The humanist punishment of woman, the nonconformist sin of man, and the transcendentalist grace of the superman would all be beyond the criminal ravages of 'Father Time'.

 

760. The supreme transcendentalist grace of the superman would also be beyond the primal transcendentalist grace of the subman, alias 'Satan Time'.

 

761. Those who still identify the Devil with 'the Beast', or Satan, are self-deceiving shallow pates.

 

762. That which 'fell' from stellar to solar, from light to fire, has reference to primal being, which is the submasculine retort to the primal doing of superfeminine precedence.

 

763. The submasculine context, being noumenally subjective, is a sort of Subgod, which contrasts with the superfeminine context of what amounts, in its noumenal objectivity, to a Superdevil.

 

764. One can be saved, if godly, from Subgod to Supergod, as from subman to superman, along the time-space continuum of 'rising air', abandoning the ears for the lungs.

 

765. One can also be saved, if devilish, from Superdevil to Subdevil, as from superwoman to subwoman, along the space-time continuum of 'falling fire', abandoning the eyes for the heart.

 

766. Whatever the salvational context, it should be evident that the Devil preceded God and not God the Devil ... where sensuality-based religious accounts of primal godhead are concerned.

 

767. By insisting that God preceded the Devil, Who 'fell', as Satan, from Heaven, the Bible demonstrates a woeful ignorance of the moral distinction between stellar and solar planes.

 

768. In fact, it effectively defers to superfeminine precedence at the expense of the submasculine Fall, thereby making a God out of the Devil (Jehovah) and a Devil out of God (Satan).

 

769. The Christian West inherited, via the Jews, this same lie, in consequence of which a twisted concept of primal divinity, closer in character to the Clear Light of superfeminine primacy, became standard procedure, to the detriment of what was more genuinely godly in its plenumous retort to vacuous precedent.

 

770. Granted that the solar plane, and thus the sun, is of a divine rather than diabolic significance, it does not follow that the core of the earth corresponds to Hell, or that the Devil's realm is below ground.

 

771. On the contrary, that which, as molten core, is beneath the planet's surface is pertinent to the mundane realm of the earth in general, having a positive charge that contributes towards the growth of vegetation.

 

772. In this respect it resembles the core of the sun, albeit its positivity is much weaker, having a closer affiliation, in all likelihood, to neutrons than to protons.

 

773. Hence whereas there is something divine about the core of the sun, there is something masculine about the core of the earth, a core which has a mundane significance in keeping with its subterranean nature.

 

774. There is certainly a case for linking the core of the earth, together with natural vegetation, to the outer terrestrial realm of the Antichrist; but the Antichrist as simply outer, or lower, masculinity, not devility!

 

775. Certainly, the core of the earth would be antithetical to the core of the moon, which I hold to be feminine in its purgatorial control of the tides.

 

776. With me, the notion of a 'man in the moon' is as fanciful as that of 'Mother Earth'.  I hold the moon to be feminine and the earth or, at any rate, its molten/vegetative aspects, to be masculine.

 

777. Only the waters of the earth could be described as feminine; but, then, the seas are akin to purgatory rather than to the earthy aspects of the earth as such, and are controlled, in no small measure, by the moon.

 

778. If the earth's core, being positive, has a neutron bias, then it seems not improbable that the moon's core, being negative, will have an electron bias, if not basis, in keeping with its feminine nature or, more correctly, unnature.

 

779. Likewise, if the core of the sun, being positive, has a proton bias, then it seems not improbable that the core of those stars which are stellar rather than solar will, being negative, have a photon bias for, if not basis in, the light, whose nature or, rather, super-unnature is diabolic.

 

780. Hence we should contrast the photon negativity of stellar super-unnature with the proton positivity of solar subnature, the former superfeminine and the latter submasculine.

 

781. Likewise, we should contrast the electron negativity of lunar unnature with the, comparatively speaking, neutron positivity of planar (terrestrial) nature, the former feminine and the latter masculine.

 

782. There is accordingly no way that the core of the earth could be described as diabolic.  On the contrary, that dubious honour has to be reserved for the cosmic plane of stellar super-unnature.

 

783. The 'fall' of solar subnature, viz. Satan, from the cosmic plane of stellar super-unnature, viz. Jehovah, was accordingly the revolt of primal divinity against primal devility, and the beginnings, in consequence, of God.

 

784. One ascends from primal divinity towards supreme divinity, the supreme being of the Holy Spirit of Heaven, along the time-space continuum of 'rising air'.

 

785. One descends from primal devility towards supreme devility, the supreme doing of the Holy Soul of Hell, along the space-time continuum of 'falling fire'.

 

786. To abandon sequential time for spaced space is akin to abandoning the sun for Saturn, ascending from divine sensuality to divine sensibility, the primal being of the ears to the supreme being of the lungs.

 

787. To abandon spatial space for repetitive time is akin to abandoning the cosmos (or central star of the Galaxy) for Venus, descending from diabolic sensuality to diabolic sensibility, the primal doing of the eyes to the supreme doing of the heart.

 

788. Likewise, to abandon volumetric volume for massed mass is akin to abandoning the moon for the purgatorial (oceanic) aspect of the world, descending from feminine sensuality to feminine sensibility, the primal giving of the tongue to the supreme giving of the womb.

 

789. To abandon massive mass for voluminous volume is akin to abandoning the earthy (terrestrial) aspect of the world for Mars, ascending from masculine sensuality to masculine sensibility, the primal taking of the phallus to the supreme taking of the brain.

 

790. One descends from primal femininity to supreme femininity, the supreme giving of the Holy Id of Purgatory, along the volume-mass continuum of 'falling water'.

 

791. One ascends from primal masculinity to supreme masculinity, the supreme taking of the Holy Mind of the Earth, along the mass-volume continuum of 'rising vegetation'.

 

792. Primal masculinity may be equivalent to the Antichrist and supreme masculinity to Christ, but the former is no more the Devil than the latter God.

 

793. Whereas primal masculinity, centred in the phallus, epitomizes the 'vicious man', supreme masculinity, centred in the brain, epitomizes the 'virtuous man'.

 

794. It is just as easy, or difficult, to ascend, through conversion, to God ... from the standpoint of primal masculinity as from the standpoint of supreme masculinity, the only difference being that the former ascends to primal divinity, while the latter ascends to supreme divinity.

 

795. Thus the anti-man becomes, through conversion, a subman, whose divinity, being divergent, is vicious, whereas the pro-man becomes, through conversion, a superman, whose divinity, being convergent, is virtuous.

 

796. The only way the vicious man can avoid ascending into vicious divinity is to evolve, through deliverance, into supreme masculinity, abandoning the Antichrist for Christ.

 

797. For sensuality is drawn to sensuality no less than sensibility to sensibility, and unless one is delivered from sensuality to sensibility, divergence to convergence, there is no way that one can expect to progress to its divine counterpart.

 

798. To be delivered or to deliver oneself from sensuality to sensibility, one must be able and mature enough to prefer the latter.

 

799. This applies as much to the objective axes of fire and water as to the subjective axes of vegetation and air.

 

800. It is because the objective axes are devolutionary, or of 'falling' elements/elementinos, that conversion from one to the other tends to be from fire to water rather than vice versa.

 

801. Hence devils are more likely to convert to women, the diabolic to the feminine, than vice versa.

 

802. It is because the subjective axes are evolutionary, or of 'rising' elements/elementinos, that conversion from one to the other tends to be from vegetation to air rather than vice versa.

 

803. Hence men are more likely to convert to gods, the masculine to the divine, than vice versa.

 

804. Nonetheless, there are no grounds for assuming that conversion is more prevalent than deliverance, since affiliation to a given religion, be it noumenal or phenomenal, confirms an ethical consistency in regard to whichever plane it happens to be on.

 

805. Hence a majority of people are likely to remain either diabolic or feminine, masculine or divine, rather than convert from the former to the latter in each pair.

 

806. This is partly attributable to denomination or religion, and partly due to a combination of related factors like race, class, gender.

 

807. It does not even follow that a majority of those on any given axis have been delivered or are destined to be delivered/deliver themselves from sensuality to sensibility, vice to virtue.

 

808. There are ages and societies in which sensuality prevails over sensibility, in consequence of which most people tend to relate to outer, or vicious, manifestations of any given religion, be it fundamentalist, humanist, nonconformist, or transcendentalist.

 

809. There are also ages and societies, of course, in which sensibility prevails over sensuality, in consequence of which a majority of people tend to relate to inner, or virtuous, manifestations of any given religion, be it fundamentalist, humanist, nonconformist, or transcendentalist.

 

810. Just as each axis is subdivisible, over and above sensuality and sensibility, into scientific, political, economic, and religious manifestations, so people are subdivisible in such fashion, some being primarily scientific, some political, others economic, and yet others religious.

 

811. There is no way in which people are equally scientific or political or economic or religious.

 

812. Some are fourth-rate, or scientific; some third-rate, or political; others second-rate, or economic; and yet others first-rate, or religious.

 

813. Only the per se manifestation of any given discipline genuinely corresponds to the evaluation rate applicable to it.

 

814. 'Bovaryized' manifestations of any given discipline reflect the evaluation rate of the per se discipline to which they are subordinately affiliated.

 

815. Thus while, for example, a Transcendentalist is a first-rate religious person on account of the association of transcendentalism with the most genuine manifestation of religion, a Nonconformist will be religiously second-rate, a Humanist religiously third-rate, and a Fundamentalist religiously fourth-rate.

 

816. Obviously, one must distinguish a truly first-rate religious person from his vicious, or falsely first-rate, counterpart, since sensibility is as qualitatively preferable to sensuality as virtue to vice, or essence to appearance.

 

817. Whereas the sensible Transcendentalist is a first-rate religious person by dint of being affiliated, through the lungs, to the omega-most reborn grace, the sensual Transcendentalist is a falsely first-rate religious person by dint of being affiliated, through the ears, to the alpha-least original ('once-born') grace.

 

818. Whereas the sensible Nonconformist is a truly second-rate religious person by dint of being affiliated, through the brain, to the omega-more (relative to most) reborn grace, the sensual Nonconformist is a falsely second-rate religious person by dint of being affiliated, through the phallus, to the alpha-less (relative to least) original grace.

 

819. Whereas the sensible Humanist is a truly third-rate religious person by dint of being affiliated, through the womb, to the omega-less (relative to least) reborn grace, the sensual Humanist is a falsely third-rate religious person by dint of being affiliated, through the tongue, to the alpha-more (relative to most) original grace.

 

820. Whereas the sensible Fundamentalist is a truly fourth-rate religious person by dint of being affiliated, through the heart, to the omega-least reborn grace, the sensual Fundamentalist is a falsely fourth-rate religious person by dint of being affiliated, through the eyes, to the alpha-most original grace.

 

821. All religion is about grace, whether it be original or reborn, of sensuality or sensibility, and grace is a cultural commitment.

 

822. From the first-rate grace of transcendentalism to the fourth-rate grace of fundamentalism via the second-rate grace of nonconformism and the third-rate grace of humanism.

 

823. From the elemental proton/protino wavicles of religious idealism to the elemental photon/photino wavicles of religious materialism via the elemental neutron/neutrino wavicles of religious naturalism and the elemental electron/electrino wavicles of religious realism.

 

824. All economics is about sin, whether it be original or reborn, of sensuality or sensibility, and sin is a natural commitment.

 

825. From the first-rate sin of capitalism to the fourth-rate sin of socialism via the second-rate sin of corporatism and the third-rate sin of feudalism.

 

826. From the molecular neutron/neutrino wavicles of economic naturalism to the molecular electron/electrino wavicles of economic realism via the molecular proton/protino wavicles of economic idealism and the molecular photon/photino wavicles of economic materialism.

 

827. All politics is about punishment, whether it be original or reborn, of sensuality or sensibility, and punishment is a civilized commitment.

 

828. From the first-rate punishment of parliamentarianism to the fourth-rate punishment of republicanism via the second-rate punishment of authoritarianism and the third-rate punishment of totalitarianism.

 

829. From the molecular electron/electrino particles of political realism to the molecular neutron/neutrino particles of political naturalism via the molecular photon/photino particles of political materialism and the molecular proton/protino particles of political idealism.

 

830. All science is about crime, whether it be original or reborn, of sensuality or sensibility, and crime is a barbarous commitment.

 

831. From the first-rate crime of cosmology to the fourth-rate crime of ontology via the second-rate crime of chemistry and the third-rate crime of physics.

 

832. From the elemental photon/photino particles of scientific materialism to the elemental proton/protino particles of scientific idealism via the elemental electron/electrino particles of scientific realism and the elemental neutron/neutrino particles of scientific naturalism.

 

833. From the fourth-rate crime of scientific idealism (ontology) to the first-rate grace of religious idealism (transcendentalism) via the third-rate punishment of political idealism (totalitarianism) and the second-rate sin of economic idealism (corporatism), as from elemental particles to wavicles via molecular particles and wavicles within the time-space continuum (proton/protino) of 'rising air'.

 

834. From the third-rate crime of scientific naturalism (physics) to the second-rate grace of religious naturalism (nonconformism) via the fourth-rate punishment of political naturalism (republicanism) and the first-rate sin of economic naturalism (capitalism), as from elemental particles to wavicles via molecular particles and wavicles within the mass-volume continuum (neutron/neutrino) of 'rising vegetation'.

 

835. From the second-rate crime of scientific realism (chemistry) to the third-rate grace of religious realism (humanism) via the first-rate punishment of political realism (parliamentarianism) and the fourth-rate sin of economic realism (socialism), as from elemental particles to wavicles via molecular particles and wavicles within the volume-mass continuum (electron/electrino) of 'falling water'.

 

836. From the first-rate crime of scientific materialism (cosmology) to the fourth-rate grace of religious materialism (fundamentalism) via the second-rate punishment of political materialism (authoritarianism) and the third-rate sin of economic materialism (feudalism), as from elemental particles to wavicles via molecular particles and wavicles within the space-time continuum (photon/photino) of 'falling fire'.

 

837. From the crime of war to the grace of dance via the punishment of sport and the sin of sex.

 

838. War will be in its per se manifestation in the diabolical continuum of space-time materialism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

 

839. Sport will be in its per se manifestation in the feminine continuum of volume-mass realism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

 

840. Sex will be in its per se manifestation in the masculine continuum of mass-volume naturalism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

 

841. Dance will be in its per se manifestation in the divine continuum of time-space idealism, and be in 'bovaryized' manifestations, from second- to fourth-rate, everywhere else.

 

842. To fall from war to sport, as from fire to water, but to rise from sex to dance, as from vegetation to air.

 

843. War, being criminal, has a scientific and therefore barbarous correlation, whereas sport, being punishing, has a political and therefore civilized correlation.

 

844. Sex, being sinful, has an economic and therefore natural correlation, whereas dance, being graceful, has a religious and therefore cultural correlation.

 

845. To fall from the devil of war to the woman of sport, as from doing to giving, but to rise from the man of sex to the god of dance, as from taking to being.

 

846. Both war and sport, being objective, are selfless disciplines, whereas both sex and dance, being subjective, are selfish disciplines.

 

847. War is absolutely immoral and sport relatively immoral, sex being relatively moral and dance absolutely moral.

 

848. A barbarous society, determined to maximize absolute immorality, will place due emphasis on war at the expense of sport.

 

849. A civilized society, determined to minimize absolute immorality, will place due emphasis on sport as opposed to war.

 

850. A natural society, determined to maximize relative morality, will place due emphasis on sex at the expense of dance.

 

851. A cultural society, determined to minimize relative morality, will place due emphasis on dance as opposed to sex.

 

852. War does not automatically lead to sport, any more than sex automatically leads to dance.

 

853. Just as war is an obstacle to sport, so sex is an obstacle to dance.

 

854. One must deny war in order to achieve sport, descending from the Devil to woman, as from Hell to purgatory.

 

855. Likewise, one must deny sex in order to achieve dance, ascending from man to God, as from the earth to Heaven.

 

856. The lungs dance on the air as one breathes; for breathing is the per se and therefore first-rate manifestation of dance.

 

857. By comparison to lung-dancing, what might be called head-dancing is second-rate, body-dancing third-rate and heart-dancing fourth-rate.

 

858. The cultural fundamentalism of heart-dancing, the Devil's dance, requires recourse to percussion; for percussion is the expression of soul.

 

859. Hence from spirit-dancing to soul-dancing via mind-dancing and id-dancing, as lungs, heart, brain, and womb stake their respective claims on dance.

 

860. There is also, besides the above-mentioned types of sensible dancing, the sensual dance alternatives which range, in descending merit, from ears to eyes via phallus and tongue.

 

861. Hence one must distinguish the external or vicious kinds of dance from their internal or virtuous counterparts - something which applies equally well, of course, to war, sport, and sex.

 

862. The ears dance through hearing, the phallus through touching; the tongue dances through talking, the eyes through looking.

 

863. The lungs dance through breathing, the brain dances through thinking; the womb dances through conceiving, the heart through feeling.

 

864. From the first-rate sensual dancing of the ears to the fourth-rate sensual dancing of the eyes via the second-rate sensual dancing of the phallus and the third-rate sensual dancing of the tongue.

 

865. From the first-rate sensible dancing of the lungs to the fourth-rate sensible dancing of the heart via the second-rate sensible dancing of the brain and the third-rate sensible dancing of the womb.

 

866. That which encourages dance is called culture, and culture has no other function than to encourage dance, which, in its first-rate manifestation, will exemplify the grace of being (rather than, say, the grace of taking, giving, or doing).

 

867. Thus the Arts are only true to their cultural appearance/ essence when they encourage dance ... of whatever kind.

 

868. Just as painting encourages the eyes to dance through looking (the viewing of antisoul), so music encourages the ears to dance through listening (the 'grooving' of antispirit).

 

869. Just as drama encourages the tongue to dance through talking (the speaking of anti-id), so sculpture encourages the phallus to dance through touching (the modelling of antimind).

 

870. All such false, or spurious, cultural encouragements appertain to sensual dance, and thus run contrary, in their alpha orientation, to the reborn grain of sensible dance.

 

871. Just as percussion encourages the heart to dance through feeling (the beating of soul), so meditation encourages the lungs to dance through breathing (the flying of spirit).

 

872. Just as yoga encourages the body to dance through moving (the swaying of instinct), so literature encourages the brain to dance through thinking (the pondering of mind).

 

873. All such true, or genuine, cultural encouragements appertain to sensible dance, and thus run contrary, in their omega orientation, to the original, or once-born, grain of sensual dance.

 

874. To be delivered from the false diabolic culture of art (painting/drawing) to the true diabolic culture of percussion, as from eyes to heart, along the space-time continuum of 'falling fire'.

 

875. To be delivered from the false divine culture of music to the true divine culture of meditation, as from ears to lungs, along the time-space continuum of 'rising air'.

 

876. To be delivered from the false feminine culture of drama to the true feminine culture of yoga, as from tongue to womb, along the volume-mass continuum of 'falling water'.

 

877. To be delivered from the false masculine culture of sculpture to the true masculine culture of literature (poetry/fiction/philosophy), as from phallus to brain, along the mass-volume continuum of 'rising vegetation'.

 

878. From the alpha-most false diabolic culture of art to the alpha-least false divine culture of music via the alpha-more (relative to most) false feminine culture of drama and the alpha-less (relative to least) false masculine culture of sculpture, as from fourth- to first-rate via third- and second-rate manifestations of sensual dance.

 

879. From the omega-least true diabolic culture of percussion to the omega-most true divine culture of meditation via the omega-less (relative to least) true feminine culture of yoga and the omega-more (relative to most) true masculine culture of literature, as from fourth- to first-rate via third- and second-rate manifestations of sensible dance.

 

880. That which encourages sex is called nature, and nature has no greater function than to encourage sex.

 

881. That which encourages sport is called civilization, and civilization has no greater function than to encourage sport.

 

882. That which encourages war is called barbarism, and barbarism has no other function than to encourage war.

 

883. Just as crime and punishment hang together in devolutionary terms, so sin and grace hang together in evolutionary terms, the former pair objective, the latter pair subjective.

 

884. To devolve from crime to punishment, as from war to sport, but to evolve from sin to grace, as from sex to dance.

 

885. Sin stands to grace as crime to punishment, although sin, being masculine, is far less culpable than crime, which is diabolic.

 

886. Likewise, it could be said that sex stands to dance as war to sport, although sex, being masculine, is far less culpable than war, which is diabolic.

 

887. Another parallel to the above would be of economics standing to religion as science to politics, although economics, being masculine, is far less culpable than science, which, as we have already argued, is diabolic.

 

888. Similarly, nature (philistinism) stands to culture as barbarity to civility, although nature, being masculine, is far less culpable than barbarity, which is diabolic.

 

889. Barbarity does not become identifiable with crime until the achievement of civility, which, punishingly recognizing barbarity as crime, puts a criminal taboo on it.

 

890. Conversely, nature does not become identifiable with sin until the achievement of culture, which, gracefully recognizing nature as sin, puts a sinful taboo on it.

 

891. Thus there are people and societies which are either too barbarous to be aware of crime or too natural to be aware of sin, depending on their overall gender, so to speak.

 

892. Once people and societies achieve civility or culture, punishment or grace, they become personally and institutionally aware of the criminal nature of barbarity and of the sinful nature of naturalism.

 

893. War crimes tribunals are an integral part of a civilized society's response to the barbarity of war.

 

894. One could argue that the cultural equivalent of war crimes tribunals would be sex sins tribunals, which would be an integral part of a cultural society's response to the naturalism of sex.

 

895. The relationship of women to men is a socially unequal one when the former are feminine (rather than predominantly diabolic) and the latter masculine (rather than predominantly divine), since men are identifiable with a culpable status (as naturalistic philistines) and women, by contrast, with a redeemed one (as punishing protectors of civilization).

 

896. The only way men can achieve ascendancy over women (as feminine punishers) is through conversion to God, whereby they become divine; for grace stands to sin as punishment to crime - namely, as the redemption of a culpable status.

 

897. The 'man of God', a subman in sensuality and a superman in sensibility, stands in a superior relationship to man and independently of woman.  For he has achieved noumenal parity with the Devil, who is his (im)moral antithesis.

 

898. Achieving noumenal parity with the Devil is, in a way, akin to 'becoming as little children', albeit one is at the furthest possible remove from childhood in what is effectively the highest form of adulthood.

 

899. One does not achieve divinity without a struggle, principally with masculinity and its philistine predilection for sex.

 

900. Such a predilection can exist as pervasively in the brain as in the phallus, where, in contrast to the latter context, it takes a psychical form.

 

901. Certainly the achievement of 'rising air' at the expense of 'rising vegetation', of God at the expense of man, does not follow from a conversion to Christ, Who is simply the standard bearer, in the West, for the 'virtuous man'.

 

902. The 'virtuous man' may be preferable to the 'vicious man', as sensibility to sensuality, but he is still masculine rather than divine, and hence no better than nonconformist.

 

903. Even the brain must be denied if one is to get beyond the sensible mode of 'rising vegetation' and achieve the corresponding mode of 'rising air', centring in the lungs.

 

904. Man can rise to God, just as woman can fall from the Devil; but no woman can ever rise to God, nor should any man ever fall to the Devil.

 

905. That which is on the subjective side of the gender fence can, as man, rise to God, becoming divine, and thus beyond the seductions of woman.

 

906. It would be unacceptable for a superman, a man of sensible godliness, to have relations with women, thereby putting himself at risk of fatherhood in relation to children.

 

907. For children, remember, stand closer to the Devil by dint of their optical-emotional bias, in the space-time continuum, for 'falling fire', and no man of God, least of all a supermasculine one, can allow himself to be compromised by the Devil!

 

908. Submen are also, in their spirituality of the ears, men of God, albeit in terms of sensuality rather than sensibility.

 

909. Just as the Antichristian can be delivered to Christianity, evolving from phallic sensuality to cerebral sensibility, so what might be called the Antibuddhist can be delivered to Buddhism, evolving from aural sensuality to respiratory sensibility.

 

910. The subman is likely to become a better and more genuine superman than the man who has converted from Christianity to Buddhism, abandoning nonconformism for transcendentalism.

 

911. This is because conversion from nonconformism to transcendentalism entails a leap from phenomenal to noumenal planes, from masculinity to supermasculinity (divinity), whereas the submasculine anti-transcendentalist is already on the noumenal plane, if in relation to time as opposed to space.

 

912. The absence of submen from the world would be a great loss to God, since not only are they divine as opposed to, say, diabolic, but of a disposition, in aural sensuality, that can be directly delivered, along the time-space continuum, to respiratory sensibility, wherein being is supreme rather than primal.

 

913. Adherence to primal being may be vicious, given the divergent nature of sensuality, but it is the best possible precondition of supreme being, in which virtue attains to a cultural apotheosis.

 

914. Christians are usually content to remain 'virtuous men', not convert to 'virtuous gods' (supermen) by abandoning Christianity (nonconformism) for Buddhism (transcendentalism).

 

915. The triadic Beyond allows, as the student of my work may already have gathered, for a tier of 'virtuous men' under the tier of 'virtuous gods', as well as for a tier, at the bottom, of 'virtuous women', or those who would traditionally have related less to Christian nonconformism than to Marian humanism.

 

916. What it does not, and never will, allow for ... is a tier of 'virtuous devils' (subwomen), since there can be no place in Eternity for the repetitive time of fundamentalism.

 

917. 'Kingdom Come', as I conceive of it, is accordingly a society objectively rooted in a new humanism, and subjectively centred, above this, in new forms of nonconformism and transcendentalism, the latter of which will be of paramount significance.

 

918. For there is nought higher than the Truth, or superman, except it be the supreme being of his joy, or Heaven.

 

919. Thus will beauty and knowledge co-exist in subordinate salvations to the ultimate salvation of truth ... in the supreme being of the Holy Spirit of Heaven.

 

920. The truth of superman ... the Transcendentalist ... makes possible the supreme being of the Holy Spirit of Heaven, just as the knowledge of man ... the Nonconformist ... makes possible the supreme taking of the Holy Mind of the Earth, and the beauty of woman ... the Humanist ... makes possible the supreme giving of the Holy Id of Purgatory.

 

921. The truth of God (inner) contrasts with the weakness of Antigod (outer), as the strength of the Devil (inner) with the illusion of the Antidevil (outer).

 

922. The knowledge of man (inner) contrasts with the ugliness of antiman (outer), as the beauty of woman (inner) with the ignorance of antiwoman (outer).

 

923. The joy of Heaven contrasts with the humiliation of Antiheaven, as the pride of Hell with the woe of Antihell.

 

924. The love of the earth contrasts with the pain of the anti-earth, as the pleasure of purgatory with the hate of antipurgatory.

 

925. To diverge, in Antigod's weakness, from the humiliation of Antiheaven is the divine opposite of to converge, in God's truth, upon the joy of Heaven.

 

926. To diverge, in Antidevil's illusion, from the woe of Antihell is the diabolic opposite of to converge, in Devil's strength, upon the pride of Hell.

 

927. To diverge, in antiman's ugliness, from the pain of anti-earth is the masculine opposite of to converge, in man's knowledge, upon the love of earth.

 

928. To diverge, in antiwoman's ignorance, from the hate of antipurgatory is the feminine opposite of to converge, in woman's beauty, upon the pleasure of purgatory.

 

929. To diverge in the sensuality of sequential time is the cultural opposite of to converge in the sensibility of spaced space.

 

930. To diverge in the sensuality of spatial space is the barbarous opposite of to converge in the sensibility of repetitive time.

 

931. To diverge in the sensuality of massive mass is the natural opposite of to converge in the sensibility of voluminous volume.

 

932. To diverge in the sensuality of volumetric volume is the civilized opposite of to converge in the sensibility of massed mass.

 

933. To progress along the time-space continuum from primal to supreme being via divergent and convergent forms of cultural subjectivity.

 

934. To progress along the space-time continuum from primal to supreme doing via divergent and convergent forms of barbarous objectivity.

 

935. To progress along the mass-volume continuum from primal to supreme taking via divergent and convergent forms of natural subjectivity.

 

936. To progress along the volume-mass continuum from primal to supreme giving via divergent and convergent forms of civilized objectivity.

 

937. The content of primal being, which is humiliation, precedes the form of sequential time, which is weakness, whereas the form of spaced space, which is truth, precedes the content of supreme being, which is joy.

 

938. The content of primal doing, which is woe, precedes the form of spatial space, which is illusion, whereas the form of repetitive time, which is strength, precedes the content of supreme doing, which is pride.

 

939. The content of primal taking, which is pain, precedes the form of massive mass, which is ugliness, whereas the form of voluminous volume, which is knowledge, precedes the content of supreme taking, which is love.

 

940. The content of primal giving, which is hate, precedes the form of volumetric volume, which is ignorance, whereas the form of massed mass, which is beauty, precedes the content of supreme giving, which is pleasure.

 

941. Thus it can be maintained that whereas content conditions form in sensuality, form, by contrast, conditions content in sensibility, and this despite the interrelation of form and content.

 

942. Content is equivalent to the glory of a quality, whereas form is equivalent to the power of a quantity.

 

943. Glory can be elemental or molecular, absolute or relative, while power will be of particles or wavicles, primary or secondary.

 

944. Hence elemental particles are a materialist (scientific) manifestation of glory and power on account of their absolute primary nature - one compounded of elemental qualities and particle quantities.

 

945. Likewise molecular particles are a realist (political) manifestation of glory and power on account of their relative primary nature - one compounded of molecular qualities and particle quantities.

 

946. Similarly, molecular wavicles are a naturalist (economic) manifestation of glory and power on account of their relative secondary nature - one compounded of molecular qualities and wavicle quantities.

 

947. Finally, elemental wavicles are an idealist (religious) manifestation of glory and power on account of their absolute secondary nature - one compounded of elemental qualities and wavicle quantities.

 

948. The glory of an element precedes its power, whereas the power of an elementino precedes its glory, cause preceding effect in both sensuality and sensibility.

 

949. Hence from elemental and/or molecular particle/wavicle photons to particle/wavicle elemental and/or molecular photinos with regard to the space-time continuum of 'falling fire'.

 

950. Likewise from elemental and/or molecular particle/wavicle protons to particle/wavicle elemental and/or molecular protinos with regard to the time-space continuum of 'rising air'.

 

951. Similarly, from elemental and/or molecular particle/wavicle electrons to particle/wavicle elemental and/or molecular electrinos with regard to the volume-mass continuum of 'falling water'.

 

952. Finally, from elemental and/or molecular particle/wavicle neutrons to particle/wavicle elemental and/or molecular neutrinos with regard to the mass-volume continuum of 'rising vegetation'.

 

953. From the materialistic materialism, or materialism per se, of elemental particle photons to the idealistic materialism of elemental wavicle photons via the realistic materialism of molecular particle photons and the naturalistic materialism of molecular wavicle photons with regard to the primal doing of spatial space.

 

954. From the materialistic materialism, or materialism per se, of particle elemental photinos to the idealistic materialism of wavicle elemental photinos via the realistic materialism of particle molecular photinos and the naturalistic materialism of wavicle molecular photinos with regard to the supreme doing of repetitive time.

 

955. From the materialistic idealism of elemental particle protons to the idealistic idealism, or idealism per se, of elemental wavicle protons via the realistic idealism of molecular particle protons and the naturalistic idealism of molecular wavicle protons with regard to the primal being of sequential time.

 

956. From the materialistic idealism of particle elemental protinos to the idealistic idealism, or idealism per se, of wavicle elemental protinos via the realistic idealism of particle molecular protinos and the naturalistic idealism of wavicle molecular protinos with regard to the supreme being of spaced space.

 

957. From the materialistic realism of elemental particle electrons to the idealistic realism of elemental wavicle electrons via the realistic realism, or realism per se, of molecular particle electrons and the naturalistic realism of molecular wavicle electrons with regard to primal giving in volumetric volume.

 

958. From the materialistic realism of particle elemental electrinos to the idealistic realism of wavicle elemental electrinos via the realistic realism, or realism per se, of particle molecular electrinos and the naturalistic realism of wavicle molecular electrinos with regard to the supreme giving of massed mass.

 

959. From the materialistic naturalism of elemental particle neutrons to the idealistic naturalism of elemental wavicle neutrons via the realistic naturalism of molecular particle neutrons and the naturalistic naturalism, or naturalism per se, of molecular wavicle neutrons with regard to the primal taking of massive mass.

 

960. From the materialistic naturalism of particle elemental neutrinos to the idealistic naturalism of wavicle elemental neutrinos via the realistic naturalism of particle molecular neutrinos and the naturalistic naturalism, or naturalism per se, of wavicle molecular neutrinos with regard to the supreme taking of voluminous volume.

 

961. On a similar basis to the above sequence, one could speak of a devolutionary regression, within noumenal objectivity, from the criminal crime (crime per se) of primary primal doing to the graceful crime of secondary primal doing via the punishing crime of primary spatial space and the sinful crime of secondary spatial space.

 

962. Conversely, one could speak of a devolutionary progression, within noumenal objectivity, from the criminal crime (crime per se) of primary supreme doing to the graceful crime of secondary supreme doing via the punishing crime of primary repetitive time and the sinful crime of secondary repetitive time.

 

963. Likewise one could speak of an evolutionary regression, within noumenal subjectivity, from the criminal grace of primary primal being to the graceful grace (grace per se) of secondary primal being via the punishing grace of primary sequential time and the sinful grace of secondary sequential time.

 

964. Conversely, one could speak of an evolutionary progression, within noumenal subjectivity, from the criminal grace of primary supreme being to the graceful grace (grace per se) of secondary supreme being via the punishing grace of primary spaced space and the sinful grace of secondary spaced space.

 

965. Similarly, one could speak of a devolutionary regression, within phenomenal objectivity, from the criminal punishment of primary primal giving to the graceful punishment of secondary primal giving via the punishing punishment (punishment per se) of primary volumetric volume and the sinful punishment of secondary volumetric volume.

 

966. Conversely, one could speak of a devolutionary progression, within phenomenal objectivity, from the criminal punishment of primary supreme giving to the graceful punishment of secondary supreme giving via the punishing punishment (punishment per se) of primary massed mass and the sinful punishment of secondary massed mass.

 

967. Finally, one could speak of an evolutionary regression, within phenomenal subjectivity, from the criminal sin of primary primal taking to the graceful sin of secondary primal taking via the punishing sin of primary massive mass and the sinful sin (sin per se) of secondary massive mass.

 

968. Conversely, one could speak of an evolutionary progression, within phenomenal subjectivity, from the criminal sin of primary supreme taking to the graceful sin of secondary supreme taking via the punishing sin of primary voluminous volume and the sinful sin (sin per se) of secondary voluminous volume.

 

969. On a similar basis to the above sequence, one could speak of an objective divergence, within alpha devility, from the barbarous barbarism (barbarism per se) of outer scientific war to the cultural barbarism of outer religious war via the civilized barbarism of outer political war and the natural barbarism of outer economic war.

 

970. Conversely, one could speak of an objective convergence, within omega devility, from the barbarous barbarism (barbarism per se) of inner scientific war to the cultural barbarism of inner religious war via the civilized barbarism of inner political war and the natural barbarism of inner economic war.

 

971. Likewise one could speak of a subjective divergence, within alpha divinity, from the barbarous culture of outer scientific dance to the cultural culture (culture per se) of outer religious dance via the civilized culture of outer political dance and the natural culture of outer economic dance.

 

972. Conversely, one could speak of a subjective convergence, within omega divinity, from the barbarous culture of inner scientific dance to the cultural culture (culture per se) of inner religious dance via the civilized culture of inner political dance and the natural culture of inner economic dance.

 

973. Similarly, one could speak of an objective divergence, within alpha femininity, from the barbarous civilization of outer scientific punishment to the cultural civilization of outer religious punishment via the civilized civilization (civilization per se) of outer political punishment and the natural civilization of outer economic punishment.

 

974. Conversely, one could speak of an objective convergence, within omega femininity, from the barbarous civilization of inner scientific punishment to the cultural civilization of inner religious punishment via the civilized civilization (civilization per se) of inner political punishment and the natural civilization of inner economic punishment.

 

975. Finally, one could speak of a subjective divergence, within alpha masculinity, from the barbarous nature of outer scientific sin to the cultural nature of outer religious sin via the civilized nature of outer political sin and the natural nature (nature per se) of outer economic sin.

 

976. Conversely, one could speak of a subjective convergence, within omega masculinity, from the barbarous nature of inner scientific sin to the cultural nature of inner religious sin via the civilized nature of inner political sin and the natural nature (nature per se) of inner economic sin.

 

977. On a similar basis to the above sequence, one could speak of a super-unnatural fall, within super-unconscious sensual negativity, from the clear clearness (clearness per se) of metachemical fire to the holy clearness of metaphysical fire via the unclear clearness of chemical fire and the unholy clearness of physical fire.

 

978. Conversely, one could speak of a sub-unnatural fall, within sub-unconscious sensible negativity, from the clear clearness (clearness per se) of metachemical fire to the holy clearness of metaphysical fire via the unclear clearness of chemical fire and the unholy clearness of physical fire.

 

979. Likewise one could speak of a subnatural rise, within subconscious sensual positivity, from the clear holiness of metachemical air to the holy holiness (holiness per se) of metaphysical air via the unclear holiness of chemical air and the unholy holiness of physical air.

 

980. Conversely, one could speak of a supernatural rise, within superconscious sensible positivity, from the clear holiness of metachemical air to the holy holiness (holiness per se) of metaphysical air via the unclear holiness of chemical air and the unholy holiness of physical air.

 

981. Similarly, one could speak of an unnatural fall, within outer unconscious sensual negativity, from the clear unclearness of metachemical water to the holy unclearness of metaphysical water via the unclear unclearness (unclearness per se) of chemical water and the unholy unclearness of physical water.

 

982. Conversely, one could speak of an unnatural fall, within inner unconscious sensible negativity, from the clear unclearness of  metachemical water to the holy unclearness of metaphysical water via the unclear unclearness (unclearness per se) of chemical water and the unholy unclearness of physical water.

 

983. Finally, one could speak of a natural rise, within outer conscious sensual positivity, from the clear unholiness of metachemical vegetation to the holy unholiness of metaphysical vegetation via the unclear unholiness of chemical vegetation and the unholy unholiness (unholiness per se) of physical vegetation.

 

984. Conversely, one could speak of a natural rise, within inner conscious sensible positivity, from the clear unholiness of metachemical vegetation to the holy unholiness of metaphysical vegetation via the unclear unholiness of chemical vegetation and the unholy unholiness (unholiness per se) of physical vegetation.

 

985. What all the above repetitive sequences demonstrate ... is that each subdivision of any given axis, continuum, or whatever, is both beholden to the overall generalization most characteristic of its per se definition and beholden to the particular 'bovaryization' to which it may, as subordinate, adjectivally relate.

 

986. Hence idealism, to name but one definition, will be subdivisible into materialistic, realistic, naturalistic, and idealistic manifestations according to whether we are conceiving of being in relation to scientific, political, economic, or religious contexts, in either sensuality or sensibility.

 

987. Idealism is ever associated with being (passivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to air.

 

988. Materialism is ever associated with doing (activity), which exists, whether directly or indirectly, absolutely or relatively, in relation to fire.

 

989. Realism is ever associated with giving (selectivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to water.

 

990. Naturalism is ever associated with taking (collectivity), which exists, whether directly or indirectly, absolutely or relatively, in relation to vegetation.

 

991. When idealism is sensual, existing in relation to sequential time, we have to distinguish between evil being and vicious being on the basis of primary and secondary manifestations of each.

 

992. Hence being is evil rather than vicious when it has an elemental correlation, whether primary or secondary, but vicious rather than evil when its correlation is with the molecular relativities intermediate between the elemental absolutes.

 

993. When idealism is sensible, existing in relation to spaced space, we have to distinguish between good being and virtuous being on the basis of primary and secondary manifestations of each.

 

994. Hence being is good rather than virtuous when it has an elemental correlation, whether primary or secondary, but virtuous rather than good when its correlation is with the molecular relativities intermediate between the elemental absolutes.

 

995. What applies to being in relation to elemental and molecular manifestations of sensuality and sensibility applies equally well to doing, giving, and taking.

 

996. The primary vice is morally superior to the primary evil, while the secondary vice is morally inferior to the secondary evil.

 

997. The primary virtue is morally superior to the primary good, while the secondary virtue is morally inferior to the secondary good.

 

998. From the alpha-most immorality of primary evil doing to the alpha-least immorality of secondary evil doing via the alpha-more (relative to most) immorality of primary vicious doing and the alpha-less (relative to least) immorality of secondary vicious doing.

 

999. From the omega-least immorality of primary good doing to the omega-most immorality of secondary good doing via the omega-less (relative to least) immorality of primary virtuous doing and the omega-more (relative to most) immorality of secondary virtuous doing.

 

1000. From the alpha-most morality of primary evil being to the alpha-least morality of secondary evil being via the alpha-more (relative to most) morality of primary vicious being and the alpha-less (relative to least) morality of secondary vicious being.

 

1001. From the omega-least morality of primary good being to the omega-most morality of secondary good being via the omega-less (relative to least) morality of primary virtuous being and the omega-more (relative to most) morality of secondary virtuous being.

 

1002. From the alpha-most immorality of primary evil giving to the alpha-least immorality of secondary evil giving via the alpha-more (relative to most) immorality of primary vicious giving and the alpha-less (relative to least) immorality of secondary vicious giving.

 

1003. From the omega-least immorality of primary good giving to the omega-most immorality of secondary good giving via the omega-less (relative to least) immorality of primary virtuous giving and the omega-more (relative to most) immorality of secondary virtuous giving.

 

1004. From the alpha-most morality of primary evil taking to the alpha-least morality of secondary evil taking via the alpha-more (relative to most) morality of primary vicious taking and the alpha-less (relative to least) morality of secondary vicious taking.

 

1005. From the omega-least morality of primary good taking to the omega-most morality of secondary good taking via the omega-less (relative to least) morality of primary virtuous taking and the omega-more (relative to most) morality of secondary virtuous taking.

 

1006. A society which acknowledges barbarism as crime is a civilized society, or one governed by feminine criteria.

 

1007. A society which acknowledges naturalism as sin is a cultural society, or one led by divine criteria.

 

1008. Confession of sins, or natural indulgences, is a precondition of getting back on level terms with God, since it indicates that the confessee is no mere philistine, completely indifferent if not hostile to culture, but a cultural person anxious to atone for his sinful shortcomings.

 

1009. Forgiveness of sins is the graceful counterpart to the punishment of crime.

 

1010. Women are less disposed to grace than men not least of all because they are obliged, and indeed required, as mothers, to punish their children in due process of raising them.

 

1011. Women are neither constitutionally nor biologically disposed to grace, nor, in a sense, are they exposed to sin to anything like the same extent as men - largely because they are the objects of sin.

 

1012. Justice is a woman weighing crime and punishment in the scales of judicial retribution.

 

1013. The figure holding a torch up to the sky is less a woman than a devil (superwoman), who barbarously illuminates the cosmos.

 

1014. Just as grace is germane to a superior type of man, whether subman (in divine sensuality) or superman (in divine sensibility), so crime is germane to an inferior type of woman, whether superwoman (in diabolic sensuality) or subwoman (in diabolic sensibility).

 

1015. The man who identifies with the Devil is unwittingly associating himself with superfeminine and/or subfeminine criteria, which are not only contrary to his gender as a man, but contrary to his interests as one.

 

1016. Conversely, any woman who identifies with God is unwittingly associating herself with submasculine and/or supermasculine criteria, which are not only contrary to her gender as a woman, but contrary to her interests as one.

 

1017. The superman, who is God in the most virtuous way, is no more amoral than the subman, who is God in the most vicious way.

 

1018. Both the subman and the superman are alike moral, which is to say, subjective, positive, individual, etc.

 

1019. The subwoman, who is Devil in the most virtuous way, is no more amoral than the superwoman, who is Devil in the most vicious way.

 

1020. Both the subwoman and the superwoman are immoral, which is to say, objective, negative, communal, etc.

 

1021. Amorality is to oscillate between immoral and moral alternatives, whether in relation to the noumenal planes or, below these, to the phenomenal planes, or indeed in relation to both planes.

 

1022. Both Limbo, as a compromise between Hell and Heaven, and the World, as a compromise between Earth and Purgatory, are amoral realms, regions, positions, situations.

 

1023. Sexually speaking, heterosexuality, as a compromise between male and female, earth and purgatory, is amoral, whereas lesbianism, which is purely female, and homosexuality, which is purely male, are respectively immoral and moral sexual alternatives.

 

1024. The world turns on the basis of an amoral compromise between earth and purgatory, or masculine and feminine elements.

 

1025. That which is moral sticks to its own subjective bent, whether with regard to phenomenal or noumenal criteria.

 

1026. That which is immoral sticks to its own objective bent, whether with regard to phenomenal or noumenal criteria.

 

1027. To rise, in noumenal morality, from aural (phone) sex to intercourse with plastic inflatables, as from subman to superman.

 

1028. To fall, in noumenal immorality, from voyeurism to masturbation, as from superwoman to subwoman.

 

1029. To alternate between noumenal morality and immorality is to be amoral, which is neither heavenly nor hellish, but akin to a sexual limbo.

 

1030. Both fire and water, corresponding to hell and purgatory, are primary elements, since rooted in particle objectivity.

 

1031. Both vegetation and air, corresponding to earth and heaven, are secondary elements, since centred in wavicle subjectivity.

 

1032. Likewise, devils (superwomen/subwomen) and women are primary, whereas men and gods (submen/supermen) are secondary.

 

1033. Science and politics are likewise primary disciplines, in contrast to the secondary standings of economics and religion.

 

1034. The primary will predominate in a Superheathen/Heathen age and/or society, whereas the secondary is more characteristic of Christian/Superchristian ages and/or societies.

 

1035. The primary corresponds to an original (once-born) curse, in contrast to which the secondary is a reborn blessing.

 

1036. Hence the primary is in no way superior to the secondary, nor, for that matter, is it inferior, like sin to grace with regard to order of moral subjectivity, or crime to punishment with regard to order of immoral objectivity, but simply contrary.

 

1037. Rejecting the primary is a precondition of achieving the secondary, especially in the case of a male rejection of female seductions.

 

1038. Only he who rejects woman, who is primary, can achieve God, Who is secondary, or, failing that, a more subjective understanding of himself as man.

 

1039. Being man, even unto Christ, is still sinful compared to the grace of the 'Peace that surpasses all understanding', as the lungs surpass the brain.

 

1040. Even prayer is sinful ... to the extent that it appertains to the brain as the most subjective manifestation of Christian nonconformism.

 

1041. More sinful than prayer is Bible idolatry, whether in connection with the New Testament, where it parallels the Son, or with the Old Testament, where it parallels the Father or, more correctly, Jehovah (Whose nearest equivalent to a Son is Satan, who fell from 'On High', meaning, in effect, the superdiabolic realm of superfeminine primacy to the subdivine realm of submasculine primacy, or, in plain cosmic parlance, from stellar to solar).

 

1042. The sin of Bible idolatry leads to a meek acquiescence, on the part of the unthinking, in untruths and falsehoods, such as the ludicrous notion of God preceding the Devil ... as Jehovah precedes Satan.

 

1043. To be delivered from sin unto grace is to reject Bible idolatry and its exposure to falsehood.

 

1044. Only Social Transcendentalism can liberate the People, both Christian and Jewish, from their respective Bibles, leading them, via a democratically-expressed wish for religious sovereignty, into a more graceful future.

 

1045. It is with the intention of liberating the People from falsehood that I have written these Omega Maxims, in the hope that, one day, they too will have the benefit of my truth and be able to join me in proclaiming it, contemplatively or meditatively, to the Universe!

 

                             

LONDON 1996 (Revised 1997-2010)

 

 

OMEGA MAXIMS

 

 

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