Op. 65

 

MAXIMUM OMEGA

 

Aphoristic Philosophy

 

Copyright 1996-2010 John O'Loughlin

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CONTENTS

 

Aphs. 1-575

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1.   I suppose that anyone who, in relation to the mass-volume axis of 'rising vegetation', is more phallus than brain ... must appear to his sensible counterpart as, in active slang parlance, a 'fuck*** little prick' - the sensual opposite, in effect, of a 'sodd*** big prick'.

 

2.   Likewise, anyone who, in relation to the time-space axis of 'rising air', is more ears than lungs ... must appear to his sensible counterpart as, in active slang parlance, a 'frigg*** little bum' - the sensual opposite, in effect, of a 'snogg*** big bum'.

 

3.   Conversely, anyone who, in relation to the space-time axis of 'falling fire', is more heart than eyes ... must appear to her sensual counterpart as, in active slang parlance, a 'frigg*** little jerk' - the sensible opposite, in effect, of a 'snogg*** big jerk'.

 

4.   Likewise, anyone who, in relation to the volume-mass axis of 'falling water', is more womb than tongue ... must appear to her sensual counterpart as, in active slang parlance, a 'fuck*** little cunt' - the sensible opposite, in effect, of a 'sodd*** big cunt'.

 

5.   Thus it would seem, if I have guessed correctly, that whereas the 'rising' contexts of vegetation and air lend themselves to the notion that the 'risen' is big and the 'unrisen' small, the 'falling' contexts of fire and water lend themselves, by contrast, to the contrary notion - namely, that the 'fallen' is small and the 'unfallen' big.  And this despite the fact that the 'fallen' corresponds to a deliverance from sensuality to sensibility, alpha to omega, outer to inner.

 

6.   What determines the natures of 'big' and 'small' in relation to any given axis ... would seem to be the distinction between higher and lower planes, whether phenomenal or noumenal, and the correspondence of 'big' with the higher but 'small' with the lower planes, irrespective of whether with regard to sensuality or to sensibility.

 

7.   In denigratory slang terms, 'prick' is of course synonymous with masculine/male; 'cunt' is synonymous with feminine/female; 'bum' is synonymous with divine/god; and 'jerk' is synonymous with diabolic/devil.

 

8.   In terms of verbal expletives, 'fucking' has relevance to the plane of mass, whether in relation to 'pricks' (massive) or to 'cunts' (massed).

 

9.   Likewise, 'sodding' has relevance to the plane of volume, whether in relation to 'cunts' (volumetric) or to 'pricks' (voluminous).

 

10.  Similarly, 'frigging' has relevance to the plane of time, whether in relation to 'bums' (sequential) or to 'jerks' (repetitive).

 

11.  Finally, 'snogging' has relevance to the plane of space, whether in relation to 'jerks' (spatial) or to 'bums' (spaced).

 

12.  The philosopher does not have to use verbal expletives, nor indeed their correlative nouns, but he should certainly strive, if methodical, to understand them and, if possible, present them in a more logical framework!

 

13.  One should beware, if idealistic, of spiritual greed; for true spirituality is not about egocentrically interfering with the breath and striving to breathe as deeply or regularly as possible!  On the contrary, true spirituality is about letting the lungs 'speak for themselves' and thus simply 'tuning-in' to their inhalatory/exhalatory fluctuations.

 

14.  Books that advocate a variety of 'meditation techniques', including deep breathing, are guilty of pandering to spiritual greed and should, if possible, be avoided!  They are vehicles, by and large, for the commercial exploitation of the gullible, which no self-respecting meditator would take seriously.

 

15.  The real danger of spiritual greed is that it undermines true spirituality by granting the mind too much power over the lungs, thereby perpetuating mind-centred egocentricity.

 

16.  The only part the mind should play in relation to the lungs is to stay focused on what is happening there, i.e. to remain cognizant of one's breathing, so that it becomes a true 'Son' of the Father (lungs) and witness to the Holy Spirit (breathed air).  For the superman is established when lungs, mind, and air are in harmony in relation to the breath, which transports him into Heaven.

 

17.  The superman allows the power of the lungs to transport him to the glory of Heaven, which is the superconscious joy of supreme being.

 

18.  The superman is initially conscious of nothing but the power of the lungs ... as they lift his consciousness towards a superconscious glory on the sublime wings of holy spirit.

 

19.  Hence the superman passes from God the Father, the power of his lungs, to the Holy Spirit of Heaven, which is the superconscious fulfilment of his transcendent will.

 

20.  The power of God the Father is the means to the glorious end ... of the Holy Spirit of Heaven for the superman, who mediates between power and glory in his determination to become sublime, which is to enter into supreme being.

 

21.  The superman uses God the Father, the power of his lungs, to rise, on wings of airy lightness, towards the heaven of the Holy Spirit, which is his true salvation.

 

22.  Hence the superman acknowledges only one God - the power of his lungs, which is commensurate with the Father, and on this power he climbs towards the Holy Spirit of Heaven, the joyful glory of supreme being.

 

23.  There can be no 'God the Son' or 'God the Holy Ghost' for the superman; for God is power (truth), and only the Father, commensurate with the ability of the lungs to breathe, has power.  Hence only the Father, as we are here defining Him or, rather, it ... in relation to lungpower, is God.

 

24.  God is the powerful means, for the superman, to the sublime end ... of heavenly glory.  Hence the superman is the inspired mind who is attuned, through conscious focus, to the power and the glory of God and Heaven.

 

25.  In a sense, the superman oscillates, through his enlightened mind, between power and glory, God and Heaven, since he cannot experience the latter (as superconscious joy) unless he is also attuned to the divine (respiratory) power of the former.

 

26.  There is thus a kind of 'eternal recurrence' in which the superman returns again and again to his god-self, in order to rise to the sublime heights of heavenly glory.

 

27.  The god-self, or universal self, is the key to the universal consciousness which follows from the acquiescence, via the lungs, of conscious selfhood in the universal medium ... of air.

 

28.  Universal consciousness, the superconsciousness of the transcendent superman, has nothing whatsoever to do with the Universe, or Cosmos, any more, for that matter, than does the universal self, or god-self of the lungs, or the universal medium, the ethereal medium of the air.

 

29.  The superman is at the furthest possible remove from anyone rooted, through superfemininity, in the Cosmos.

 

30.  The divine power of the god-self is the ultimate virtue, and it tends towards the ultimate good, which is the sublime glory of Heaven.

 

31.  The superman, the highest and most moral man, utilizes the ultimate virtue to its full, so that, through passive acquiescence in its divine power, he may know the sublime glory of the ultimate good.

 

32.  Thus he is borne aloft, in Christ, to the supreme being of the Holy Spirit of Heaven, a true 'Son of God' who rides the Father ... of his god-self, the lungs, to the heavenly heights of superconscious Joy.

 

33.  Only in the ultimate good of transcendent consciousness is the superman truly saved; for salvation is the heavenly goal of the insightful mind, whose acquiescence in divine power is the key to total enlightenment.

 

34.  Such enlightenment is to be at one with the universal medium in the supreme being of superconscious joy, borne aloft on the lightness of air to a glory sublime, the ultimate goodness of the Holy Spirit of Heaven.

 

35.  My concept of the Trinity, as outlined above, is purely transcendental, and therefore relevant to idealistic sensibility alone.  It has nothing whatsoever to do with nonconformist or humanist or fundamentalist concepts of the Trinity, or, indeed, with compromises between one concept and another.

 

36.  I am not, and never have been, a 'Creator-monger', a term I reserve, in denigratory fashion, for those who always identify God, or the concept thereof, with someone or something deemed responsible for creating the Universe, with its teeming galaxies.  Such a primal and altogether primitive notion of God can have no place in 'Kingdom Come'!

 

37.  In fact, it is their adherence to this primitive notion of God ... which has done so much to expose Jews, for instance, to anti-Semitism, since, unlike their Christian detractors, they are recognizably 'once born', and therefore identifiable with primal evil/vice.

 

38.  Yet Jews had no option but to cling to their religious traditions if they hoped to remain identifiable as Judaists, and thus be able and capable of returning, one day, from exile unto Zion, their ancestral dream.

 

39.  Now that the Jews have a nation-state, they do not have to fear the sort of anti-Semitic prejudice that culminated in the Holocaust, although, problems with Palestinian nationalism aside, they are still in need of deliverance from primal divinity to supreme divinity, as and when Messianic intervention becomes possible.

 

40.  In that respect, a people who, through no particular fault of their own, were 'Last' ... may well become 'First', as they take a lead in developing 'Kingdom Come' at the expense of 'Kingdom Gone', or supreme being at the expense of primal being, as would be their divine entitlement.

 

41.  The Jews were long godly and are even now, after two millennia of exile and persecution, still godly ... to the extent that they relate, through Judaism, to primal being, albeit more, I would expect, in relation to Satan than to Jehovah, to David than to Saul and/or Moses, to the solar plane than to the stellar one, to submasculinity than to superfemininity, since that alone is commensurate with primal being as against primal doing.

 

42.  The 'Star of David' is arguably closer to Satan than to Jehovah, to the solar 'Fallen' than to the stellar 'First Mover', though upper-class Jews would traditionally be less Davidian than Saulian or even Mosaic in their deference to cosmic precedent.

 

43.  My sympathy is always with the solar 'Fallen', the Satanic 'Fall Guy', against the stellar 'First Mover', the Creator equivalence, whose essence is more genuinely diabolic, since superfeminine in its noumenal objectivity as light.

 

44.  The male struggle against the female, in no matter what form or phase of history, is the evolutionary struggle of subjectivity against objectivity, positivity against negativity, morality against immorality.

 

45.  It is my belief that Jehovah corresponds to the central star of the Galaxy, which, being stellar, is fundamentally superfeminine, and hence diabolic.

 

46.  The Judaic revolution was to settle for one star, effectively the central star of the Galaxy, at the expense of stars in general, thereby achieving monotheism.

 

47.  Yet this revolution was still 'untransvaluated' as far as the status of stellar vis--vis solar was concerned, since the higher plane, corresponding to a 'First Mover', was deferentially regarded as divine, in contrast to the diabolic standing in which the solar plane, corresponding to the 'Satanic Fall', was held, to the detriment, ultimately, of submasculine self-respect.

 

48.  Really, it is the solar plane that is closer to primal being and thus to primitive divinity, and therefore Satan is more closely related to primal God than Jehovah.

 

49.  The Jews effectively 'fell between two stools', breaking with oriental precedent to a degree, as in regard to monotheism, but not to the extent that 'the fallen' was regarded as God and the 'Creator of the Universe' as Devil.

 

50.  Doubtless, the fact of Judaism's only partial revolutionary status owed not a little to Moses, that upper-class manifestation of Egyptian exile.

 

51.  Unlike Moses, the shepherd boy David came to pass as the effective champion of 'the fallen', the submasculine beast whose divine essence flew in the face of diabolic precedence (initially symbolized by King Saul and subsequently by Goliath, the giant philistine warrior).

 

52.  The 'Star of David' bears ample testimony to Israel's democratic status as benefactor of the 'Satanic Fallen' against diabolic oppression, whether Aryan, Neo-Aryan, or whatever.

 

53.  The emblem to which I, as a self-professed Social Transcendentalist, subscribe - namely, an inverted CND design superimposed upon the 'masculine sign' - should be white on a light-blue ground, the reverse, in effect, of the 'Star of David'.

 

54.  Light blue is to Heaven (air/sky) what red is to Hell (fire/stars), and therefore the most appropriate colour for an emblem intended to stand at the furthest possible ideological remove from communism.

 

55.  If the 'red flag' connotes with whatever is extreme left-wing, then the light-blue flag, emblem, or whatever, of Social Transcendentalism ... should connote with an ideal that, so far as the superman was concerned, is extreme right-wing, albeit of an extreme rightness/correctness that allows for the co-existence, within the parameters of a triadic pluralism, of both right- and left-wing alternatives beneath.

 

56.  One could argue, as I shall, that whereas whatever is extreme left-wing connotes with noumenal objectivity, and hence the Devil/Hell, that which is extreme right-wing connotes, by contrast, with noumenal subjectivity, and hence God/Heaven.

 

57.  Likewise, one may argue that whereas whatever is left wing connotes with phenomenal objectivity, and hence woman/purgatory, that which is right wing connotes, by contrast, with phenomenal subjectivity, and hence man/earth.

 

58.  Elementally speaking, things proceed from the extreme leftness of fire to the extreme rightness of air via the leftness of water and the rightness of vegetation, as from Hell to Heaven via Purgatory and the Earth.

 

59.  Where the Left is immoral, whether absolutely (in noumenal objectivity) or relatively (in phenomenal objectivity), the Right is moral, whether relatively (in phenomenal subjectivity) or absolutely (in noumenal subjectivity).

 

60.  The diabolic and the feminine line up, as extreme left-wing (noumenal) and moderate left-wing (phenomenal), against the masculine and the divine, as moderate right-wing (phenomenal) and extreme right-wing  (noumenal).

 

61.  There is a sense, as I have already intimated, in which being left wing is to be incorrect, or immoral, whereas being right wing is to be correct, or moral.

 

62.  The Left, in keeping with their objective dispositions, are usually public, while the Right, in keeping with their subjective dispositions, are more usually private.

 

63.  Just as the Extreme Left connotes, in its fieriness, with whatever is diabolic, barbarous, materialist, criminal, so the Extreme Right connotes, in its airiness, with whatever is divine, cultural, idealist, graceful.

 

64.  Just as the moderate left connotes, in its wateriness, with whatever is feminine, civilized, realist, punishing, so the moderate right connotes, in its earthiness, with whatever is masculine, philistine, naturalist, sinful.

 

65.  It is more characteristic of the moderate left to attack the moderate right than vice versa, bearing in mind the objective, and therefore feminine/diabolic, essence of left-wing alignments.

 

66.  In similar fashion, rain falls upon vegetation, as fire upon air.

 

67.  If the extreme left-wing person is effectively superfeminine (anti-soulful) in sensuality and subfeminine (soulful) in sensibility, then the extreme right-wing person is effectively submasculine (anti-spiritual) in sensuality and supermasculine (spiritual) in sensibility.

 

68.  If the moderate left-wing person is effectively anti-feminine (anti-Marian) in sensuality and pro-feminine (Marian) in sensibility, then the moderate right-wing person is effectively anti-masculine (anti-Christian) in sensuality and pro-masculine (Christian) in sensibility.

 

69.  To barbarously descend, in extreme left-wing fashion, along the space-time axis from eyes to heart, but to culturally ascend, in extreme right-wing fashion, along the time-space axis from ears to lungs.

 

70.  To civilly descend, in moderate left-wing fashion, along the volume-mass axis from tongue to womb, but to naturally ascend, in moderate right-wing fashion, along the mass-volume axis from phallus to brain.

 

71.  That which descends, devolves, falls, etc., is diabolic and/or feminine, whereas that which ascends, evolves, rises, etc., is masculine and/or divine.

 

72.  To convert down from the barbarous (extreme left-wing) economics of communism to the civilized (moderate left-wing) economics of socialism, as from fire to water, but to convert up from the philistine (moderate right-wing) economics of capitalism to the cultural (extreme right-wing) economics of corporatism, as from vegetation to air.

 

73.  Likewise, with science, politics, and religion, the barbarous being cosmological, authoritarian, and fundamentalist; the civilized being chemical, parliamentary, and humanist; the philistine, or natural, being physical, republican, and nonconformist; and the cultural being ontological, totalitarian, and transcendentalist.

 

74.  To convert down from the absolute unrighteousness (extreme left) of 'falling fire' to the relative unrighteousness (moderate left) of 'falling water', as from noumenal objectivity to phenomenal objectivity, crime to punishment.

 

75.  To convert up from the relative righteousness (moderate right) of 'rising vegetation' to the absolute righteousness (extreme right) of 'rising air', as from phenomenal subjectivity to noumenal subjectivity, sin to grace.

 

76.  Unrighteousness, appertaining to whatever is left wing, has an objective basis, which derives from its unconscious/unnatural essence.

 

77.  By contrast, righteousness, appertaining to whatever is right wing, has a subjective basis, which derives from its conscious/natural essence.

 

78.  Thus to contrast the unrighteousness of the diabolic and/or feminine with the righteousness of the masculine and/or divine, the former options objective and the latter ones subjective.

 

79.  Both crime and punishment, appertaining to barbarity and to civility, are unrighteous, since affiliated with absolute and relative manifestations, respectively, of unconscious/unnatural objectivity.

 

80.  Both sin and grace, appertaining to nature and to culture, are righteous, since affiliated with relative and absolute manifestations, respectively, of conscious/natural subjectivity.

 

81.  Hence the paradoxical but nonetheless logically-demonstrable fact of the unrighteousness of punishment/civility vis--vis the righteousness of sin/naturalism.

 

82.  In similar terms, it could be argued that whereas fire and water, corresponding to noumenal and to phenomenal manifestations of elemental objectivity, are unrighteous, vegetation and air, corresponding to phenomenal and to noumenal manifestations of elemental subjectivity, are righteous.

 

83.  The civilized person is relatively unrighteous (unconscious) in her watery femininity, whereas the barbarous person is absolutely unrighteous (unconscious) in her fiery devility.

 

84.  The natural, or philistine, person is relatively righteous (conscious) in his earthy masculinity, whereas the cultural person is absolutely righteous (conscious) in his airy divinity.

 

85.  The sinful righteousness of man (masculinity) is a precondition of the graceful righteousness of God (submasculine/supermasculine divinity).

 

86.  The punishing unrighteousness of woman (femininity) is a post-condition of the criminal unrighteousness of the Devil (superfeminine/subfeminine devility).

 

87.  The sinful righteousness of man is philistine, compared with the graceful righteousness of God.

 

88.  The punishing unrighteousness of woman is civil, compared with the criminal unrighteousness of the Devil.

 

89.  In every context, whether noumenal or phenomenal, outer or inner, the feminine is equivalent to unrighteousness, unconsciousness, unnaturalness, and unreasonableness.

 

90.  One cannot be righteous if one is not also conscious, natural, reasonable, and thus motivated by subjective considerations.

 

91.  Sin is no less reasonable than righteous, since its association with nature lends it a conscious connotation symptomatic of its phenomenally subjective essence.

 

92.  If it is reasonable to be sinful, it is super-reasonable to be graceful, and thus one whose super-righteousness is premised upon a supernatural association with that which is superconscious, due to its noumenally subjective essence.

 

93.  If man is reasonable to associate with nature and its phenomenal glory of a conscious righteousness, then the superman, for example, is super-reasonable to associate with supernature and its noumenal glory of a superconscious superrighteousness.

 

94.  One might say that the reasonable tends, in nature and consciousness, towards righteousness, which is the blessed salvation, in inner glory, of a virtuous will.

 

95.  Conversely, one could argue that the unreasonable tends, in unnature and unconsciousness, away from unrighteousness, which is the cursed damnation, in outer glory, of a vicious will.

 

96.  Be that as it may, the unreasonable, being objective, is always left wing, whereas the reasonable, being subjective, is always right wing.

 

97.  The superreasonableness of the superman (Son of God) is to focus his mind upon the supernatural power of his lungs (God the Father) in order to experience the super-righteous glory of the Resurrection (Holy Spirit of Heaven) that comes from the attainment to superconscious transcendence.

 

98.  Hence, for the superman, supernature is the means to superrighteousness on the wings of a superconscious transcendence (of egocentric selfhood).

 

99.  It is this knowledge which makes the superman superreasonable, and hence supersane.

 

100. Just as fire leads to water, as barbarity to civility, or crime to punishment, so, by a like token, unclearness leads to clearness.

 

101. Just as vegetation leads to air, as nature to culture, or sin to grace, so, by a like token, unholiness leads to holiness.

 

102. To contrast the unclearness of fire with the clearness of water, as one would contrast devility (superfemininity/subfemininity) with femininity.

 

103. To contrast the unholiness of vegetation with the holiness of air, as one would contrast masculinity with divinity (submasculinity/supermasulinity).

 

104. To contrast the unclearness of materialism with the clearness of realism, but the unholiness of naturalism with the holiness of idealism.

 

105. The Devil pertains not to unholiness but to unclearness, which has reference to the space-time continuum of 'falling fire'.

 

106. That which pertains to unholiness, on the contrary, is a masculine precondition of holiness, the holiness of 'rising air'.

 

107. Clearness, which is feminine, has reference to the volume-mass continuum of 'falling water', and thus stands in a superior relationship to the unclearness of 'falling fire'.

 

108. Unholiness, which is masculine, has reference to the mass-volume continuum of 'rising vegetation', and thus stands in an inferior relationship to the holiness of 'rising air'.

 

109. To contrast the unclearness of space-time materialism with the holiness of time-space idealism, as one would contrast primal/supreme doing with primal/supreme being.

 

110. To contrast the clearness of volume-mass realism with the unholiness of mass-volume naturalism, as one would contrast primal/supreme giving with primal/supreme taking.

 

111. Clearness has the feminine advantage over unholiness of being a redeemed mode of objectivity, as opposed to an unredeemed mode of subjectivity.  Nonetheless, it cannot be maintained, with any logical credibility, that clearness is superior to unholiness.

 

112. Likewise it cannot be argued that femininity is superior to masculinity, since superiority can only be established on the basis of comparison with that to which it is a redemption.

 

113. Hence while femininity is most definitely superior to devility, it is simply contrary to masculinity, or that which is inferior to divinity.

 

114. I hold that, morally speaking, it is better to be masculine than feminine because masculinity can lead, in its unholiness, to divinity, as vegetation to air, and there is nothing superior to that (except it be the sublimity of Heaven itself).

 

115. From the unclearness of Hell/the Devil to the holiness of God/Heaven via the clearness of purgatory/woman and the unholiness of man/earth.

 

116. To fall, in space-time, from the unclear fire of outer hell to the unclear soul of inner hell, as from eyes to heart, light to blood.

 

117. To rise, in time-space, from the holy air of outer heaven to the holy spirit of inner heaven, as from ears to lungs, sound to breath.

 

118. To fall, in volume-mass, from the clear water of outer purgatory to the clear id of inner purgatory, as from tongue to womb, spittle to pregnancy.

 

119. To rise, in mass-volume, from the unholy vegetation of outer earth to the unholy mind of inner earth, as from phallus to brain, sex to thought (prayer).

 

120. To descend, in spatial space, from the unclear fiery fire of scientific outer hell to the unclear airy fire of religious outer hell via the unclear watery fire of political outer hell and the unclear vegetative fire of economic outer hell.

 

121. To descend, in repetitive time, from the unclear emotional soul of scientific inner hell to the unclear spiritual soul of religious inner hell via the unclear instinctual soul of political inner hell and the unclear intellectual soul of economic inner hell.

 

122. To ascend, in sequential time, from the holy fiery air of scientific outer heaven to the holy airy air of religious outer heaven via the holy watery air of political outer heaven and the holy vegetative air of economic outer heaven.

 

123. To ascend, in spaced space, from the holy emotional spirit of scientific inner heaven to the holy spiritual spirit of religious inner heaven via the holy instinctual spirit of political inner heaven and the holy intellectual spirit of economic inner heaven.

 

124. To descend, in volumetric volume, from the clear fiery water of scientific outer purgatory to the clear airy water of religious outer purgatory via the clear watery water of political outer purgatory and the clear vegetative water of economic outer purgatory.

 

125. To descend, in massed mass, from the clear emotional id of scientific inner purgatory to the clear spiritual id of religious inner purgatory via the clear instinctual id of political inner purgatory and the clear intellectual id of economic inner purgatory.

 

126. To ascend, in massive mass, from the unholy fiery vegetation of scientific outer earth to the unholy airy vegetation of religious outer earth via the unholy watery vegetation of political outer earth and the unholy vegetative vegetation of economic outer earth.

 

127. To ascend, in voluminous volume, from the unholy emotional mind of scientific inner earth to the unholy spiritual mind of religious inner earth via the unholy instinctual mind of political inner earth and the unholy intellectual mind of economic inner earth.

 

128. Both 'the clear' and 'the holy' know right from wrong, but they know it in contrary ways.

 

129. 'The clear' know right from wrong objectively, and stigmatize, as criminal, the wrong.

 

130. 'The holy' know right from wrong subjectively, and stigmatize, as sinful, the wrong.

 

131. Hence there are two kinds of right and wrong - the objective kind which appertains to crime and punishment, and the subjective kind which appertains to sin and grace.

 

132. Those who cannot tell right from wrong objectively ... are the barbarous, for whom the Devil is Lord.

 

133. Those who cannot tell right from wrong subjectively ... are the philistine, for whom man is lord.

 

134. From the standpoint of civility, and thus society, barbarity, or untrammelled unnaturalism, is wrong, and therefore something required to be punished as crime.

 

135. From the standpoint of culture, and thus the individual, philistinism, or untrammelled naturalism, is wrong, and therefore something required to be confessed to as sin.

 

136. Culture, being subjective, requires a subjective confession of wrong by the penitent, whereas civility, being objective, strives to punish, through justice, criminal wrongdoing, which it correctly regards as an objective threat to society.

 

137. In fact, both culture and nature are subjective, and therefore it behoves the cultural person guilty of unholy behaviour to personally and voluntarily confess his sins.

 

138. By contrast, the objectivity of barbarity and civility leads to a situation in which the civil party has to determine the guilt of the alleged criminal, who is 'innocent until proven guilty'.

 

139. A barbarous society that aped justice would turn objectivity upon its head, making a person 'guilty until proven innocent'.

 

140. In a civil society, however, the onus is on the civil authorities to prove the guilt of the alleged criminal.  For civility is obliged to determine and then punish objective wrongdoing (crime).

 

141. Culture, on the other hand, is disposed to determine and then forgive subjective wrongdoing (sin), which it is up to the cultural individual to confess to, thereby re-establishing a graceful accommodation with divinity.

 

142. With the out-and-out philistine, by contrast, there is no sense of sin, and therefore no possibility of confessional penitence for subjective wrongdoing.

 

143. The unredeemed philistine is a creature of nature who is incapable, in his complacent masculinity, of ascending towards God on wings of atonement for phenomenal self-indulgence.

 

144. The philistine falls as short of the cultural ... as the barbarian of the civilized, since neither is prepared to acknowledge the culpability of what they take/do.

 

145. Just as barbarity stretches from eyes to heart in the fieriness of space-time, so philistinism stretches from phallus to brain in the vegetativeness of mass-volume.

 

146. Hence, generally speaking, one is as unclear in repetitive time as in spatial space, and as unholy in voluminous volume as in massive mass, even if from the standpoint of sensibility rather than sensuality.

 

147. Of course, one could argue, with some justification, that it is better to be unclear/unholy in sensibility than in sensuality, since sensibility has reference to the inner as opposed to the outer.  Still, there is inner crime and inner sin.

 

148. Just as civility stretches from tongue to womb in the wateriness of volume-mass, so culture stretches from ears to lungs in the airiness of time-space.

 

149. Hence, generally speaking, one is as clear in volumetric volume as in massed mass, and as holy in sequential time as in spaced space, even if from the standpoint of sensuality rather than sensibility.

 

150. Of course, one could argue, again with some justification, that it is better to be clear/holy in sensibility than in sensuality, since sensibility has reference to the inner as opposed to the outer.  Still, there is outer punishment and outer grace.

 

151. To distinguish the primary nature, in elemental/molecular particles, of unholiness and clearness from the secondary nature, in molecular/elemental wavicles, of unholiness and holiness.

 

152. The unreasonable/unrighteous are fundamentally primary, in keeping with their unconscious/unnatural dispositions, whether noumenally or phenomenally, towards objectivity.

 

153. The reasonable/righteous are generally secondary, in keeping with their conscious/natural dispositions, whether phenomenally or noumenally, towards subjectivity.

 

154. Science and politics are basically primary disciplines, which contrast with the secondary standings of economics and religion.

 

155. The Devil and woman are primary entities, and contrast with the secondary standings of man and God, as fire and water contrast with vegetation and air.

 

156. Woman is only the 'second sex' in a Christian, or reborn, age and/or society; for when, by contrast, Heathen values predominate she is very definitely in her primary element as, to all intents and purposes, the dominant sex.

 

157. The objective of a Christian/Superchristian society is to liberate the masculine secondary element from the domination of feminine/diabolic primary elements, so that man becomes freer of woman and better able, in consequence, to reach an accommodation with God, either indirectly, in masculinity, or directly, in divinity.

 

158. It is for the righteous sinner to stand closer to the superrighteous graceful, as masculine to supermasculine, with the unrighteous punisher (whose objectivity makes it difficult if not impossible for her to 'turn the other cheek') pegged down to a largely if not exclusively feminine standing below, where she will be less disposed to super-unrighteous collusion with the Devil.

 

159. Worse than the tragedy for man is the tragedy for God ... when woman is free to enter into relations either directly, through crime, or indirectly, through punishment, with the Devil, whose barbarism rules a godless roost.

 

160. The phenomenal objectivity of feminine unrighteousness should become the civilized basis upon which the phenomenal subjectivity of masculine righteousness and the noumenal subjectivity of supermasculine super-righteousness rise up in nonconformist/transcendentalist independence of a humanism liberated from fundamentalism.

 

161. A 'new purgatory', a 'new earth', and a 'new heaven' for the triadic Beyond ... of a Superchristian liberation from the World/Limbo and thus, more fundamentally, from Hell.

 

162. The unrighteous are effectively left wing, since aligned with fire and/or water against vegetation and/or air, the elements, by contrast, of the righteous.

 

163. It is logically tempting to align clearness with righteousness and unholiness, by contrast, with unrighteousness, but this would contradict the objective/subjective gender distinction which exists between feminine clearness and masculine unholiness, water and vegetation.

 

164. Really, one has to distinguish unclear unrighteousness from clear unrighteousness, fire from water, whilst reserving for vegetation and air a distinction between unholy righteousness and holy righteousness.

 

165. The unclear unrighteousness of fire stands to the clear unrighteousness of water as hell to purgatory, crime to punishment, and remains forever aligned with unconscious/unnatural objectivity.

 

166. The unholy righteousness of vegetation stands to the holy righteousness of air as the earth to heaven, sin to grace, and remains forever aligned with conscious/natural subjectivity.

 

167. Ultimately, the unholy righteousness of masculine subjectivity must stand above the clear unrighteousness of feminine objectivity ... as the earth above purgatory, in order that the holy righteousness of supermasculine subjectivity can blossom on the sure foundations of a phenomenally righteous precondition.

 

168. The best writings, the writings that express a subjective bias, are always self-indulgent, and thus righteous.  They rise from masculinity towards divinity, as from moderate right-wing to extreme right-wing.

 

169. The worst writings, the writings that express an objective bias, are always other-indulgent, and thus unrighteous.  They fall from devility towards femininity, as from extreme left-wing to moderate left-wing.

 

170. The unselfishness of the Extreme and/or Moderate Left is unrighteous in its self-denying objectivity.

 

171. The selfishness of the Moderate and/or Extreme Right is righteous in its self-affirming subjectivity.

 

172. From the unselfishness of science and politics to the selfishness of economics and religion, as from fire and water to vegetation and air.

 

173. When science and religion 'join hands' across a noumenal gulf, one has the amorality of Limbo.

 

174. When politics and economics 'join hands' across a phenomenal gulf, one has the amorality of the World.

 

175. Since science is in its per se manifestation in space-time (fiery fire/emotional soul), it is 'bovaryized' in time-space (fiery air/emotional spirit), volume-mass (fiery water/emotional id), and mass-volume (fiery vegetation/emotional mind).

 

176. Since religion is in its per se manifestation in time-space (airy air/spiritual spirit), it is 'bovaryized' in space-time (airy fire/spiritual soul), mass-volume (airy vegetation/spiritual mind), and volume-mass (airy water/spiritual id).

 

177. Since politics is in its per se manifestation in volume-mass (watery water/instinctual id), it is 'bovaryized' in mass-volume (watery vegetation/instinctual mind), space-time (watery fire/instinctual soul), and time-space (watery air/instinctual spirit).

 

178. Since economics is in its per se manifestation in mass-volume (vegetative vegetation/intellectual mind), it is 'bovaryized' in volume-mass (vegetative water/intellectual id), time-space (vegetative air/intellectual spirit), and space-time (vegetative fire/intellectual soul).

 

179. From the scientific per se of fiery fire/emotional soul in space-time to the scientific 'bovaryizations' ... of fiery air/emotional spirit in time-space, fiery water/emotional id in volume-mass, and fiery vegetation/emotional mind in mass-volume.

 

180. From the religious per se of airy air/spiritual spirit in time-space to the religious 'bovaryizations' ... of airy fire/spiritual soul in space-time, airy vegetation/spiritual mind in mass-volume, and airy water/spiritual id in volume-mass.

 

181. From the political per se of watery water/instinctual id in volume-mass to the political 'bovaryizations' ... of watery vegetation/instinctual mind in mass-volume, watery fire/instinctual soul in space-time, and watery air/instinctual spirit in time-space.

 

182. From the economic per se of vegetative vegetation/intellectual mind in mass-volume to the economic 'bovaryizations' ... of vegetative water/intellectual id in volume-mass, vegetative air/intellectual spirit in time-space, and vegetative fire/ intellectual soul in space-time.

 

183. Our-Father-the-Lungs, Who reigns in Heaven; honour to Your Name.  Your Kingdom come, Your Will be done, on earth as it is in Heaven.  Give us this day our daily Breath and deliver us from Evil.  For Yours is the Kingdom, the Power that leads to the Glory of Heaven for ever and ever.  Amen.

 

184. To be religiously righteous, you need respect for the air.  Those who do not or cannot respect the air ... are no friends of idealism.

 

185. Pollution of the air by traffic, industry, tobacco, etc., betrays disrespect for the air, and by implication true spirituality, which is fundamentally diabolical.

 

186. Spirituality has nothing to do with eyes or heart.  It is the ears and the lungs which most characterize a spiritual approach to life - the one externally and the other internally.

 

187. Worse than pollution of the air is pollution of the lungs, which is nothing less than a diabolical assault upon God.

 

188. Smoking is effectively a thing of the Devil which both desecrates the 'temple of the Holy Spirit' and pollutes the air one breathes, causing both to wreak of smoke.

 

189. The unclear unrighteousness of smoking is often associated with the clear unrighteousness of drinking, as though in a tug-of-war between devility and femininity, barbarity and civility, crime and punishment, fire and water, hell and purgatory.

 

190. By 'drinking' I, of course, allude to alcohol and thus to a kind of 'drinking-for-drinking's sake' that should be sharply differentiated from the ordinary course of drinking, in accordance with normal fluidal requirements.

 

191. There is nothing manly, or masculine, about drinking, given the feminine connotation that accrues to fluidal, and particularly watery, substances.

 

192. It is more masculine to eat than to drink, though the cultural person will only eat in moderation, disdaining the blatant philistinism of eating to excess (gluttony).

 

193. If heavy smoking is symptomatic of barbarity and heavy drinking symptomatic of civility, then heavy eating is symptomatic of philistinism and heavy or, rather, light sniffing (as, traditionally, of snuff, incense, etc.) symptomatic of culture.

 

194. Reels, jigs, and hornpipes are the musical equivalents, it seems to me, of camogie, Gaelic football, and hurling, or the Virgin Mary, the Christ Child, and the Holy Ghost, or, in instrumental terms, fiddles, accordions, and uilleann pipes.

 

195. It is easy to associate the 'Madonna and Child' with ordinary maternity, as though they were symbolic of family virtue.  Nothing, however, could be more delusional!

 

196. The 'Madonna' is no ordinary mother but one who, so we are expected to believe, was miraculously impregnated by ... who?  God as some Creator-like Father-figure of cosmological significance.

 

197. Be that as it may, conception for Mary was avowedly immaculate, and therefore evidently not to be associated with the normal course of pregnancy.

 

198. Hence the 'Mother of God' or, rather, of the 'Son of God' was no ordinary mother, but one able to bring forth child without having undergone coitus and, presumably (for this is conjecture on my part), without having become pregnant in the usual watery fashion, since such a condition would be purgatorial, which is to say, unrighteous.

 

199. Whether or not the Immaculate Conception includes an avoidance of conventional pregnancy (there is a compelling theological case that it should), the fact remains that the 'Madonna and Child' are theologically significant rather than biologically so.  They are not a paradigm of mother/child symbiosis.

 

200. Hence it would be theologically incorrect to make a symbol for maternal devotion out of the 'Madonna and Child', since such devotion has nothing whatsoever to do with Christianity, but is fundamentally a humanistic and therefore heathen virtue.

 

201. Christianity reflects the redemption of man in the 'risen vegetation' of cerebral righteousness through the Word, especially in regard to prayer.  The genuine Christian is more a praying animal than a copulating one below or a meditating one above.  He has achieved a nonconformist righteousness through Christ.

 

202. So much for definitions!  Now for some questions.  Can a woman become a Christian? - Yes, to a limited extent.  And how? - By renouncing motherhood and its corollary of pregnancy.  And why? - So that she is less given to a watery purgatory and more given to a vegetative earth, the latter of which is alone righteous.

 

203. Clearly, the type of women who become, at least to some extent, Christians ... are not likely to get married and have children.  Usually they are nuns.

 

204. My belief is that even nuns, being women, find ways of getting around, or rather compensating themselves for, the taboo on the watery unrighteousness of pregnancy, since it is inconceivable to me that a woman, any woman, can (sex-change exceptions notwithstanding) turn herself into a man, and a Christian one at that, by effectively becoming more vegetation than water, more earth than purgatory, more nonconformist than humanist, more subjective than objective, etc.

 

205. Frankly, I don't believe that women can transform themselves into men, even when they renounce motherhood and its attendant heathen shortcomings.  A nun is still a woman, even if a devotedly celibate one.

 

206. Yet a celibate woman is closer, in effect, to the 'Madonna' than would be a sexually active and/or maternal one.  She has rejected the purgatorial unrighteousness of a watery conception, in order to draw closer to the earthy righteousness of a vegetative conception through Christ.  She is Christian to a degree, but not to the extent that she ceases to be a woman, and thus a creature in whom the feminine predominates over the masculine.

 

207. Woman is primarily and predominantly unrighteous and only secondarily and subordinately righteous, a creature who, for all her subjective aspirations, remains fundamentally objective in her preponderating femininity.

 

208. It would seem that if we differentiate between external and internal modes of righteousness on the basis of a distinction between subjective sensuality and sensibility, we have to accept that both modes are good, as opposed to the external mode being evil and the internal mode alone good.

 

209. Hence we cannot maintain, in relation to subjective manifestations of sensuality and sensibility, that the sensual is evil and the sensible alone good, but must allow for the concept of external and internal modes of good, with the former primal and the latter supreme.

 

210. What applies to righteousness must also apply to unrighteousness, where the sensuality/sensibility distinction between external and internal modes of objectivity has reference to two kinds of evil, the former primal and the latter supreme.

 

211. If primal subjectivity is good in its outer glory, then it can only be virtuous in its outer power, the subjective divergence of sensual will from sensual glory.

 

212. Conversely, if primal objectivity is evil in its outer glory, then it can only be vicious in its outer power, the objective divergence of sensual will from sensual glory.

 

213. We should therefore allow for the distinction between virtuous divergence from good glory and vicious divergence from evil glory, the former subjective and the latter objective.

 

214. If supreme subjectivity is good in its inner glory, then it can only be virtuous in its inner power, the subjective convergence of sensible will upon sensible glory.

 

215. Conversely, if supreme objectivity is evil in its inner glory, then it can only be vicious in its inner power, the objective convergence of sensible will upon sensible glory.

 

216. We should therefore allow for the distinction between virtuous convergence upon good glory and vicious convergence upon evil glory, the former subjective and the latter objective.

 

217. Subjectivity is absolutely good/virtuous when noumenal and relatively good/virtuous when phenomenal, whereas objectivity is relatively evil/vicious when phenomenal and absolutely evil/vicious when noumenal.

 

218. In a phrase, Heaven/God is absolutely good/virtuous and earth/man relatively good/virtuous, whereas purgatory/woman is relatively evil/vicious and Hell/the Devil absolutely evil/vicious, and this whether in relation to sensuality or to sensibility, the external or the internal contexts of alpha and omega, primal and supreme.

 

219. To compare the absolute evil/vice of fire with the relative evil/vice of water, and then to contrast each of these with the relative good/virtue of vegetation and the absolute good/virtue of air.

 

220. Evil/vice is either unclear (absolute) or clear (relative), in contrast to good/virtue being either unholy (relative) or holy (absolute).

 

221. To objectively diverge, in spatial space, from super-unconscious/super-unrighteous evil to super-unnatural/super-unreasonable vice, as from unclear external glory to power, but to objectively converge, in repetitive time, from sub-unnatural/sub-unreasonable vice to sub-unconscious/sub-unrighteous evil, as from unclear internal power to glory.

 

222. To subjectively diverge, in sequential time, from subconscious/subrighteous good to subnatural/subreasonable virtue, as from holy external glory to power, but to subjectively converge, in spaced space, from supernatural/superreasonable virtue to superconscious/superrighteous good, as from holy internal power to glory.

 

223. To objectively diverge, in volumetric volume, from outer unconscious/unrighteous evil to outer unnatural/unreasonable vice, as from clear external glory to power, but to objectively converge, in massed mass, from inner unnatural/unreasonable vice to inner unconscious/unrighteous evil, as from clear internal power to glory.

 

224. To subjectively diverge, in massive mass, from outer conscious/righteous good to outer natural/reasonable virtue, as from unholy external glory to power, but to subjectively converge, in voluminous volume, from inner natural/reasonable virtue to inner conscious/righteous good, as from unholy internal power to glory.

 

225. For me, the equation of righteousness with consciousness is as gloriously credible as the converse equation of unrighteousness with unconsciousness.

 

226. Likewise, the equation of reasonableness with naturalness is as powerfully compelling as the converse equation of unreasonableness with unnaturalness.

 

227. Women, I hold, are fundamentally unrighteous/unreasonable in their feminine bias towards phenomenally unconscious/unnatural clearness, whether with regard to divergent objectivity in volumetric sensuality or to convergent objectivity in massed sensibility, within the volume-mass axis of 'falling water'.

 

228. Men, by contrast, are essentially righteous/reasonable in their masculine bias towards phenomenally conscious/natural unholiness, whether with regard to divergent subjectivity in massive sensuality or to convergent subjectivity in voluminous sensibility, within the mass-volume axis of 'rising vegetation'.

 

229. Similarly, superwomen/subwomen are fundamentally unrighteous/unreasonable in their superfeminine/subfeminine bias towards noumenally unconscious/unnatural unclearness, whether with regard to divergent objectivity in spatial sensuality or to convergent objectivity in repetitive sensibility, within the space-time axis of 'falling fire'.

 

230. Conversely, submen/supermen are essentially righteous/ reasonable in their submasculine/supermasculine bias towards noumenally conscious/natural holiness, whether with regard to divergent subjectivity in repetitive sensuality or to convergent subjectivity in spaced sensibility, within the time-space axis of 'rising air'.

 

231. One should differentiate between the subnatural/subreasonable power of the subman subjectively diverging from subconscious/subrighteous glory ... and the supernatural/superreasonable power of the superman subjectively converging upon superconscious/superrighteous glory.

 

232. Likewise, one should differentiate between the super-unnatural/super-unreasonable power of the superwoman objectively diverging from super-unconscious/super-unrighteous glory ... and the sub-unnatural/sub-unreasonable power of the subwoman objectively converging upon sub-unconscious/sub-unrighteous glory.

 

233. The virtuous power diverges/converges subjectively in relation to good glory, whether it be primal (and sensual) or supreme (and sensible), alpha or omega.

 

234. The vicious power diverges/converges objectively in relation to evil glory, whether it be primal (and sensual) or supreme (and sensible), alpha or omega.

 

235. Evil/vice is always negative, like photons and electrons, fire and water.

 

236. Good/virtue is always positive, like neutrons (neutral with a positive bias) and protons, vegetation and air.

 

237. Negativity is always objective, like Hell and Purgatory.

 

238. Positivity is always subjective, like the Earth and Heaven.

 

239. Objectivity is always barbed (straight), like the devility and femininity of superwomen/subwomen and women.

 

240. Subjectivity is always curved (bent), like the masculinity and divinity of men and submen/supermen.

 

241. Although phenomenal self-indulgence is relatively righteous/reasonable on account of the subjective nature of philistinism, one has to distinguish the sensual self-indulgence of the phallus from the sensible self-indulgence of the brain, as one would differentiate between massive mass and voluminous volume within the mass-volume axis of 'rising vegetation'.

 

242. Likewise, although noumenal self-indulgence is absolutely righteous/reasonable on account of the subjective nature of culture, one has to distinguish the sensual self-indulgence of the ears from the sensible self-indulgence of the lungs, as one would differentiate between sequential time and spaced space within the time-space axis of 'rising air'.

 

243. Conversely, although noumenal other-indulgence (self-denial) is absolutely unrighteous/unreasonable on account of the objective nature of barbarity, one has to distinguish the sensual other-indulgence of the eyes from the sensible other-indulgence of the heart, as one would differentiate between spatial space and repetitive time within the space-time axis of 'falling fire'.

 

244. Similarly, although phenomenal other-indulgence (self-denial) is relatively unrighteous/unreasonable on account of the objective nature of civility, one has to distinguish the sensual other-indulgence of the tongue from the sensible other-indulgence of the womb, as one would differentiate between volumetric volume and massed mass within the volume-mass axis of 'falling water'.

 

245. Self-indulgence, whether in sensuality or sensibility, is relevant to either a masculine (phenomenal) or a submasculine and/or supermasculine (noumenal) standpoint, and is correlative with other-denial.

 

246. Other-indulgence, whether in sensuality or sensibility, is relevant to either a superfeminine and/or subfeminine (noumenal) or a feminine (phenomenal) viewpoint, and is correlative with self-denial.

 

247. One denies 'the other' because it is subordinate to one's male gender, whose essence is self-indulgence.

 

248. One denies 'the self' because it is subordinate to one's female gender, whose essence is other-indulgence.

 

249. Self-denial for a man is as paradoxical as self-indulgence for a woman, since it puts one at loggerheads with one's gender and its preponderating bias.

 

250. What applies to men and women, for whom masculine and feminine attributes in mass and volume are preponderant, is no less applicable to gods and devils or, more correctly, to lords and ladies ... for whom submasculine and/or supermasculine and superfeminine and/or subfeminine attributes in time and space are paramount.

 

251. Repentance for sin can lead to grace, but only in terms of sensual sin vis--vis sensual grace or sensible sin vis--vis sensible grace.

 

252. There is no question of repentance for sensual sin entitling the penitent to sensible grace, as though the phallus automatically led to the lungs.

 

253. Conversely, there is no question of repentance for sensible sin entitling the penitent to sensual grace, as though the brain automatically led to the ears.

 

254. Grace for the habitual sinner can only be achieved on the basis of sensuality for sensual sin and of sensibility for sensible sin, phallus leading to ears and brain to lungs.

 

255. Thus from primal taking to primal being on the one hand, that of the sensual penitent, and from supreme taking to supreme being on the other hand, that of the sensible penitent.

 

256. Although, compared to grace, sin is unholy because phenomenally self-indulgent, it is nonetheless still righteous/reasonable in view of its subjective association with consciousness/nature in due philistine fashion.

 

257. In fact, philistinism only becomes identifiable with sin to the person for whom noumenal self-indulgence, whether through sensuality or sensibility or even some combination of and/or alternation between both, is habitually paramount, and who consequently adheres to a superior plane of righteousness/reasonableness.

 

258. Where culture is not possible, philistinism is the next best thing, just as vegetation is the next best thing after air, which, in any case, arises from it.

 

259. The philistine, whether or not consciously aware and ashamed of his sin, is preferable to the civilized punisher, or civilian, from a divine standpoint, since he stands on the masculine side of the gender divide ... as one who is characterized by the conscious/natural subjectivity of unholy righteousness/reasonableness through phenomenal self-indulgence.

 

260. Despite being clear as opposed to either unclear (behind) or unholy (beyond), the punishing civilian is not righteous/reasonable but unrighteous/unreasonable in his or, rather, her (for punishment is no less a feminine attribute than sin a masculine one) unconscious/unnatural objectivity and tendency, through other-indulgence coupled with self-denial, to exact vengeance, in one way or another, on the basis of an 'eye for an eye and a tooth for a tooth'.

 

261. Christ, Who was about righteousness, taught 'turning the other cheek', which is a doctrine that could only appeal to someone who, being male, was sufficiently masculine to be able and capable of doing such a thing in the interests, not unreasonably, of preserving subjectivity.

 

262. Christ had more compassion for phenomenally self-indulgent persons, or sinners, than for phenomenally other-indulgent persons, or punishers, and for good reason.  Sinners can be redeemed to and by grace; punishers can't!

 

263. If Christianity remains a religion primarily for men as opposed to women below or supermen above, the Christic cynosure marginalizing both the Blessed Virgin and the Holy Spirit, Superchristianity must become a religion primarily for supermen above as opposed to men below and women at the bottom.  In other words, a religion whose focus is grace rather than sin and/or punishment, and which opens out, in a triadic Beyond, to the prospect of Eternity.

 

264. That which is neither Christian (masculine) nor Superchristian (supermasculine) can only be either Heathen (feminine) or Superheathen (superfeminine), and therefore characterized not by sin or grace but, on the contrary, by punishment or crime.

 

265. Just as the Superheathen is most characterized by crime, so the Heathen is most characterized by punishment, the former through the barbarity of war and the latter through the civility of sport.

 

266. Just as the Christian is most characterized by sin, so the Superchristian is most characterized by grace, the former through the philistinism of sex and the latter through the culture of dance.

 

267. Just as science and war go 'hand in glove' with regard to their barbarous essence, so do politics and sport with regard to their civilized essence.

 

268. Just as economics and sex go 'hand in glove' with regard to their philistine essence, so do dance and religion with regard to their cultural essence.

 

269. Politics and sex no more mix than do economics and sport, religion and war, or science and dance - at least not in their per se or bona fide manifestations.

 

270. 'Bovaryizations' of politics, economics, science, and religion can and do mix with other things, whether or not the 'bovaryization' is tolerated.

 

271. In Britain, the mixing of politics and sex does not receive the kind of toleration it would in, say, Eire, since politics in Britain is civilized (parliamentary) and therefore bona fide, whereas politics in Eire is philistine (republican) and therefore 'bovaryized'.

 

272. One could argue, in analogical fashion, that in Britain politics is governed by sport, whereas in Eire it is represented by sex.  For Britain is fundamentally a political country, whereas the Irish Republic is essentially economic.

 

273. This contention does not invalidate the notion of a scientific Behind to the one country and of a religious Beyond to the other, bearing in mind the propinquity of barbarity to civility on the one hand, and of nature or, rather, philistinism to culture on the other hand.

 

274. Britain is rather akin to a silver coin with science on the tails side (reverse) and politics on the heads side (obverse), whilst the Irish Republic is akin to a copper coin with economics on the heads side (obverse) and religion on the tails side (reverse).

 

275. Neither country, it seems to me, would be strictly correlative with either gold bullion or notes - the former more barbarous and the latter more cultural.

 

276. Democracy, whether parliamentary or republican, is akin to the hegemony of coins at the expense of gold bullion behind and notes beyond.

 

277. It would be interesting to ascertain the extent to which religion in Eire has been eroded and undermined by republicanism.

 

278. As a 'bovaryized' form of politics, republicanism slots into subordinate relation to a context with an economic per se, the economics in question of course being capitalist.

 

279. What is to some extent true of the Republic of Ireland is to an even greater extent true of the American Republic, where economics is in its per se, or capitalist, manifestation, and everything else, including science and religion, slots subordinately into its service.

 

280. It would be difficult to characterize Eire as a country with an economic per se even given the fact of its republicanism, and primarily because of the habitual influence of Catholic culture, which militates against philistinism (sin).

 

281. My perception is that the Irish Republic is effectively an Anglo-Irish entity that has been in conflict with and continues to struggle against the majority bias towards Gaelic and/or Catholic culture.

 

282. Hence it is not representative of the majority of Irish people to anything like the extent that the American Republic represents the majority of American people.

 

283. Consequently the Irish Republic is something that I believe should be democratically superseded in the interests of a new and higher culture ... such that will be more fully representative, and therefore reflective, of the majority Irish people.

 

284. I call this new and higher culture 'Superchristianity', and I identify it with 'Kingdom Come', or the coming of religious sovereignty to the People via Social Transcendentalism, the ideology of what is potentially an ultimate culture.

 

285. It would be for the People to democratically decide whether or not they wanted religious sovereignty and the right to religious self-determination in a triadic Beyond.

 

286. Such a Beyond would be beyond the fundamentalism of 'Father Time' in the humanism, at the bottom, of a new form of 'Mother Mass', the nonconformism, in the middle, of a new form of 'Son Volume', and the transcendentalism, at the top, of a new form of 'Spirit Space'.

 

287. Hence it should be possible to reconcile Anglican, Puritan, and Catholic traditions to this triadic manifestation of Eternity.

 

288. That which is ultimate is not the Church, still less the State, but the Centre, as pertaining to the administrative service of popular religious sovereignty, and the Centre would, in being voted into existence, be obliged to arrogate State responsibility to itself, thus transcending the relativity of Church and State which, certainly in Eire, puts a minority at loggerheads with the majority, to their mutual detriment.

 

289. The Centre would effectively become the antithesis of the Kingdom, the kingdoms, in particular, of autocratic antiquity but also, in a relative sense, the United Kingdom (of Great Britain and Northern Ireland).

 

290. It is my hope that a democratically-engineered devolution, accompanied by disestablishment in Great Britain, would eventually lead to a situation whereby Ireland could participate in the establishment, by popular consent, of a Gaelic federation, with, say, Scotland and Wales, following the acceptance of religious sovereignty by those, in the main, fellow Gaelic nations.

 

291. The unrighteousness/unreasonableness of the State, which is fundamentally feminine in its objectivity, may be held to contrast with the righteousness/reasonableness of the Church, which is essentially masculine in its subjectivity.

 

292. The State can, in certain instances, become a means to an ecclesiastical end, rather than an end-in-itself.

 

293. When the State strives to become an end-in-itself, it makes war on the Church in the interests of its atheistic diabolism.

 

294. The authoritarian State is effectively superfeminine in its unclearness, which strives to exclude from itself all that pertains, through holiness, to supermasculinity.

 

295. The parliamentary State, being clear, tolerates the masculinity of the Church even when it defers, through Constitutional Monarchy, to authoritarian traditions.

 

296. Just as the authoritarian State is effectively a Superstate in its superfemininity, so the totalitarian Church, the universal Church, will be effectively a Superchurch in its supermasculinity.

 

297. The antithesis between autocratic and theocratic forms of the State and the Church, loosely corresponding to fire and air, was increasingly superseded, from the sixteenth century, by the Protestant-inspired compromise between democratic and bureaucratic forms of the State and the Church, corresponding, by contrast, to water and vegetation, both of which could be regarded as reflecting a 'fall' from the noumenal planes of diabolic/divine compromise to the phenomenal planes of feminine/masculine compromise, as from Limbo to the World.

 

298. It remains for the World to be democratically overcome, as purgatory and the earth, corresponding to watery femininity and vegetative masculinity, draw farther apart in subordinate relation to a Heaven liberated from Hell, and hence from the dichotomous relativity of Limbo.

 

299. Such a triadic Beyond would necessarily exclude all forms of authoritarianism, including, not least, the political.

 

300. My symbol for this Beyond and the Social Transcendentalist ideology (stretching from civilized humanism at the bottom to cultural transcendentalism at the top) which endorses it should include, besides the masculine sign in parallel juxtaposition with the third band of an inverted CND emblem, the feminine sign in parallel extension beneath the vertical band, thereby symbolizing the reconciliation of feminine and masculine elements to the Supercross, as I prefer to regard the principal emblem of what is, after all, essentially a Superchristian ideology.

 

301. There is a sense in which not only would the Centre transcend both state and church, as traditionally understood, but their principal figureheads as well, the Messianic Redeemer of the People (from republican 'sins of the world' to Centrist 'graces of the Beyond') subsuming and transmuting both monarchic and papal traditions, as state and church are reconciled to the Centre, the context of popular religious sovereignty which I loosely identify with 'Kingdom Come'.

 

302. There would thus be an end not only to monarchy but to papacy as well, since the Centre, striving for transcendence of state/church relativity, could not be subservient, in any degree, to the Vatican.

 

303. The coming of Social Transcendentalism and its corollary of popular religious sovereignty would therefore require a 'declaration of independence', unilateral if necessary, from the Vatican, so that neither papacy nor monarchy could impede the development of religious freedom in moral self-determination.

 

304. I have always been extremely suspicious of ediculated buildings, since their triangular pediments bespeak a Superheathen correlation which goes all the way back, in fundamentalist fashion, to the Cosmos.

 

305. It seems to me highly unlikely that anyone habituated to living in and/or functioning from ediculated buildings ... would have any great longing for a Superchristian alternative to the Creator-bound enslavement which such an architectural style betrays!

 

306. Thus one can only be pessimistic that the Pope, for instance, would be capable of endorsing a concept of divinity, based in the lungs, which 'flew in the face' of cosmic fundamentalism.

 

307. It is well known that, in his writings, Pope John Paul II regards Buddhism as atheistic in its self-centredness, and thus a threat to Bible-based notions of God as 'Creator of the Universe', etc.

 

308. The present pope would have scant regard for transcendentalism and the contention that, ultimately, supreme being derives from one's being into the lungs as one rises on wings of calming breath towards a joyful summit, the heavenly goal of the superman.

 

309. Rather, he would revert, in due theological fashion, to the Bible, specifically the Old Testament, where, in Genesis, God is identified (in primal terms, be it noted) with a creative force behind stars, suns, planets, etc.

 

310. Such theological primitivism, which effectively defers not to primal divinity but to primal devility in its stellar-over-solar fundamentalism, is only to be expected from a theologian, particularly a high-ranking one, since priests are enslaved to the Bible and cannot or dare not think for themselves, but only in relation to what the Bible tells them and what is expected of their priestly vocation.

 

311. So long as the People are subject to the sway of Bible-ruled Fundamentalists, they - and males in particular - will continue to be held back from true religion and the self-affirmation/ realization that such an attainment culturally implies.

 

312. It should be for the People to decide for themselves, democratically within the framework of the contemporary State, whether or not they want deliverance from theological primitivism and the opportunity, in contrast, to embrace theosophical radicalism, whether with regard to supreme being at the top, supreme taking in the middle, or supreme giving at the bottom, which is to say, whether with regard to a supermasculine heaven, a masculine earth, or a feminine purgatory ... in what I have termed the triadic Beyond.

 

313. Hell is always to be found on the space-time axis of 'falling fire', and nowhere else!

 

314. Heaven is always to be found on the time-space axis of 'rising air', and nowhere else!

 

315. Purgatory is always to be found on the volume-mass axis of 'falling water', and nowhere else!

 

316. The Earth is always to be found on the mass-volume axis of 'rising vegetation', and nowhere else!

 

317. Everybody knows that Hell is evil (because noumenally objective, or objective, in other words, in relation to space-time) and Heaven good (because noumenally subjective, or subjective in relation to time-space).

 

318. Likewise everybody knows, or should know, that Purgatory is evil (because phenomenally objective, or objective, in other words, in relation to volume-mass) and the Earth good (because phenomenally subjective, or subjective in relation to mass-volume).

 

319. Doubtless, one could distinguish objective from subjective in relation to sensuality and sensibility in terms of antiselves vis--vis selves.

 

320. Hence one could distinguish the antiselves of eyes and heart in relation to space-time from the selves of ears and lungs in relation to time-space.

 

321. Likewise one could distinguish the antiselves of tongue and womb in relation to volume-mass from the selves of phallus and brain in relation to mass-volume.

 

322. Thus the antiselves would be aligned with the unconscious/unnatural, whether in noumenal or phenomenal terms, and therefore be unrighteous/unreasonable in their objectivity.

 

323. Conversely, the selves would be aligned with the conscious/natural, whether in phenomenal or noumenal terms, and therefore be righteous/reasonable in their subjectivity.

 

324. Antiselves, being objective, are negative, whereas selves, being subjective, are positive - the former either diabolic or feminine (depending on the planes) and the latter either masculine or divine (depending on the planes).

 

325. The antiself will correspond, on whichever plane, to other-indulgence in its selflessness, while the self corresponds, on whichever plane, to self-indulgence in its selfishness.

 

326. Hence to contrast the noumenal selflessness of the eyes and the heart within space-time other-indulgence with the noumenal selfishness of the ears and the lungs within time-space self-indulgence.

 

327. Hence to contrast the phenomenal selflessness of the tongue and the womb within volume-mass other-indulgence with the phenomenal selfishness of the phallus and the brain within mass-volume self-indulgence.

 

328. In the West, and these days in particular, self-indulgence is virtually a term of disrepute.  Yet the self-indulgent is ever either masculine (in phenomenal subjectivity) or divine (in noumenal subjectivity), and contrasts with the diabolic and/or feminine nature of other-indulgence.

 

329. Really, it is because the twentieth century was primarily a Superheathen/Heathen age ... in which objective values took precedence over (formerly discredited) subjective ones ... that this immoral situation exists at all.

 

330. The twenty-first century will, hopefully, witness a revolutionary 'rebirth' of subjectivity ... in which Christian/Superchristian values will begin to 'turn the tables' on the current unhappy situation, making the individual once again of more significance than the societal collective.

 

331. For morality adheres, in subjective self-affirmation/realization, to the masculine and supermasculine individual, who must rise and stand up for himself/his self in the face of female opposition.

 

332. Only thus will there be an end to Superheathen domination, as Christian and Superchristian assert their nonconformist and transcendentalist values in a triadic Beyond in which the humanist values of the Heathen are kept in their rightful place down below ... in what would be a purgatorial basis upon which both the Earth and Heaven, corresponding to vegetation and air, could rise towards perfect self-indulgence.

 

333. Self-indulgence of the ego that uses self-affirmation in subjective sensuality as a means to sensual self-realization, positive outer power leading to positive outer glory in due primal virtuous course.

 

334. Self-indulgence of the ego that uses self-affirmation in subjective sensibility as a means to sensible self-realization, positive inner power leading to positive inner glory in due supreme virtuous course.

 

335. Other-indulgence of the anti-ego that uses antiself-affirmation in objective sensuality as a means to sensual antiself-realization, negative outer power leading to negative outer glory in due primal vicious course.

 

336. Other-indulgence of the anti-ego that uses antiself-affirmation in objective sensibility as a means to sensible antiself-realization, negative inner power leading to negative inner glory in due supreme vicious course.

 

337. One should carefully distinguish the 'son of man' from the 'Son of God', since whereas the one is masculine and nonconformist, the other is supermasculine and transcendentalist.

 

338. He who is 'son of man' uses the ego to rise from nature to consciousness, reasonable power to righteous glory through the virtue of phenomenal self-indulgence.

 

339. He who is 'Son of God' uses the superego to rise from supernature to superconsciousness, supersensible power to super-righteous glory through the virtue of noumenal self-indulgence.

 

340. Thus whereas the 'son of man' uses his ego to affirm the brain in the interests, ultimately, of conscious self-realization, the 'Son of God' uses his superego to affirm the lungs in the interests, ultimately, of superconscious self-realization.

 

341. One could also have the sensual contexts of outer self-indulgence, in which the 'son of man' uses his ego to affirm the phallus in the interests, ultimately, of orgasmic self-realization, while the 'Son of God', a subman, uses his subego to affirm the ears in the interests, ultimately, of aural self-realization through, for instance, music.

 

342. Reference to the word 'son' in relation to 'man' and to 'God' should be identified with devotion, since one is only a 'son of man and/or 'Son of God' by being a devotee, through either ego or superego, of that which specifically pertains to man and God.

 

343. Thus the phenomenal 'son', the 'son of man', is a devotee, in sensuality, of the phallus and, in sensibility, of the brain, while the noumenal 'son', the 'Son of God', is a devotee, in sensuality, of the ears and, in sensibility, of the lungs.

 

344. Although it is preferable to be a devotee of male and/or divine attributes in sensibility than in sensuality, given to inner self-indulgence rather than to outer self-indulgence, it cannot be logically argued that the sensual devotee is evil compared to his sensible counterpart.  On the contrary, his is simply a lower form of self-indulgence.

 

345. I cannot now contend, as formerly, that deliverance from phallus to brain in phenomenal self-indulgence is from Antichrist to Christ, as though from evil to good.  On the contrary, it would be from an outer good to an inner good, which is to say, from masculine sensuality to sensibility, a 'son of man' in mass to a 'son of man' in volume.

 

346. Likewise, I cannot contend, in former vein, that deliverance from ears to lungs in noumenal self-indulgence is from Antispirit to Holy Spirit, as though from evil to good.  On the contrary, such a deliverance would be from outer good to inner good, which is to say, from submasculine sensuality to supermasculine sensibility, a 'Son of God' in time to a 'Son of God' in space.

 

347. If the term 'Antichrist' cannot be applied to self-affirmation of the phallus, then to what or whom can it be applied?  Answer: to that which stands in watery opposition to the phallus and/or brain ... as phenomenal other-indulgence.  In other words, to the feminine realm of purgatory.

 

348. Hence the 'Antichrist' would be a term having reference to that which was feminine as opposed to masculine, and which could therefore be identified with those unconscious/unnatural attributes of the tongue and/or womb which make, in due other-indulgent fashion, for an unrighteous/unreasonable outcome.

 

349. Likewise, the 'Antispirit' would be a term having reference to that which was superfeminine and/or subfeminine (in the noumenal sensuality and sensibility of space-time) as opposed to submasculine and/or supermasculine (in the noumenal sensuality and sensibility of time-space), and which could therefore be identified with those unconscious/unnatural attributes of the eyes and the heart which make, in due other-indulgent fashion, for an unrighteous/unreasonable outcome.

 

350. Humanism, to the extent that it is Heathen, is anti-nonconformist, and thus effectively a thing, in its feminism, of the Antichrist, viz. woman.

 

351. Fundamentalism, to the extent that it is Superheathen and/or Subheathen, is anti-transcendentalist, and thus effectively a thing, in its diabolism, of the Antispirit, viz. the Devil.

 

352. Thus the objective is ever against the subjective, whether on the phenomenal planes of the feminine/masculine distinction between water and vegetation, or on the noumenal planes of the diabolic/divine distinction between fire and air.  Woman is effectively anti-man and the Devil ... anti-God.

 

353. Being anti-man (against men) in feminine objectivity is equivalent to being anti-'son of man', and hence anti-mind (against mind), while being anti-God (against God) in diabolic objectivity is equivalent to being anti-'Son of God', and hence anti-spirit (against spirit).

 

354. That which is anti-mind is the id, which is its instinctual antithesis, whereas that which is anti-spirit is the soul, which is its emotional antithesis.

 

355. Hence, in phenomenal sensuality, the tongue is no less anti-phallus than, in phenomenal sensibility, the womb is anti-brain, while the eyes are no less anti-ears in noumenal sensuality than the heart is anti-lungs in noumenal sensibility.

 

356. Similarly, the phenomenal objectivity of humanism tends to exclude the phenomenal subjectivity of nonconformism, and vice versa, while the noumenal objectivity of fundamentalism tends to exclude the noumenal subjectivity of transcendentalism, and vice versa.

 

357. The clear tends to exclude the unholy, the civilized ... the philistine, while the unclear tends to exclude the holy, the barbarous ... the cultural.

 

358. Punishment punishes crime but excludes sin, while grace excludes crime but forgives sin.

 

359. Just as crime and punishment are primary attributes, having a particle correlation, so sin and grace are secondary attributes, in view of their wavicle correlation.

 

360. Every axis, whether in sensuality or sensibility, can be subdivided into primary and secondary components, the former scientific and political, the latter economic and religious.

 

361. Science is always barbarous/criminal in its unclearness, whereas politics is always civilized/punishing in its clearness.

 

362. Economics is always philistine/sinful in its unholiness, whereas religion is always cultural/graceful in its holiness.

 

363. This is not to overlook the distinctions, already drawn, between bona fide and 'bovaryized' manifestations of each of the principal disciplines or subdivisions of any given axis.

 

364. The descent, in both spatial space and repetitive time of the space-time axis, from fiery fire/hellish hell to airy fire/heavenly hell via watery fire/purgatorial hell and vegetative fire/earthy hell ... could be more abstractly defined as one from the scientific per se of unclear unclearness to the religious 'bovaryization' of holy unclearness via the political 'bovaryization' of clear unclearness and the economic 'bovaryization' of unholy unclearness, as from cosmology to fundamentalism via authoritarianism and feudalism.

 

365. The ascent, in both sequential time and spaced space of the time-space axis, from fiery air/hellish heaven to airy air/heavenly heaven via watery air/purgatorial heaven and vegetative air/earthy heaven ... could be more abstractly defined as one from the scientific 'bovaryization' of unclear holiness to the religious per se of holy holiness via the political 'bovaryization' of clear holiness and the economic 'bovaryization' of unholy holiness, as from ontology to transcendentalism via totalitarianism and corporatism.

 

366. The descent, in both volumetric volume and massed mass of the volume-mass axis, from fiery water/hellish purgatory to airy water/heavenly purgatory via watery water/purgatorial purgatory and vegetative water/earthy purgatory ... could be more abstractly defined as one from the scientific 'bovaryization' of unclear clearness to the religious 'bovaryization' of holy clearness via the political per se of clear clearness and the economic 'bovaryization' of unholy clearness, as from chemistry to humanism via parliamentarianism and socialism.

 

367. The ascent, in both massive mass and voluminous volume of the mass-volume axis, from fiery vegetation/hellish earth to airy vegetation/heavenly earth via watery vegetation/purgatorial earth and vegetative vegetation/earthy earth ... could be more abstractly defined as one from the scientific 'bovaryization' of unclear unholiness to the religious 'bovaryization' of holy unholiness via the political 'bovaryization' of clear unholiness and the economic per se of unholy unholiness, as from physics to nonconformism via republicanism and capitalism.

 

368. In distinguishing between primary and secondary attributes or disciplines on the basis of a particle/wavicle dichotomy, one should also distinguish, in like manner, between 'power from glory' and 'power to glory', allowing (unlike before) for each tendency in both sensuality and sensibility.

 

369. Hence not only can there be 'power to glory' in sensuality, there will be 'power from glory' in sensibility, the former a secondary manifestation of sensuality characterized by a wavicle preponderance, and the latter a primary manifestation of sensibility characterized by a particle preponderance.

 

370. The primary, having reference to particles, whether elemental (in science) or molecular (in politics), will reflect an impersonal manifestation of sensuality/sensibility.

 

371. By contrast, the secondary, having reference to wavicles, whether molecular (in economics) or elemental (in religion) will reflect a personal manifestation of sensuality/sensibility.

 

372. One could argue that the primary is centrifugal and the secondary centripetal, but either can be objective or subjective, depending on the plane.

 

373. This distinction between impersonal and personal in sensuality and sensibility means that whatever is affiliated to the one, being primary, will have power stemming from glory, whereas the other, being secondary, will have power aspiring towards glory.

 

374. This, to repeat, is a distinction between science and politics on the one hand and ... economics and religion on the other hand, whether in sensuality (external) or sensibility (internal).

 

375. Hence we can distinguish more comprehensively the impersonal from the personal forms of sensuality/sensibility within space-time on the basis of a dichotomy between 'falling fire' and 'falling hell' - the former having diagonal reference to a Star(s)-Venus axis, and the latter to an eyes-heart axis.

 

376. Likewise we can distinguish more comprehensively the impersonal from the personal forms of sensuality/sensibility within time-space on the basis of a dichotomy between 'rising air' and 'rising heaven' - the former having diagonal reference to a Sun-Saturn axis, and the latter to an ears-lungs axis.

 

377. Similarly, we can distinguish more comprehensively the impersonal from the personal forms of sensuality/sensibility within volume-mass on the basis of a dichotomy between 'falling water' and 'falling purgatory' - the former having diagonal reference to a Moon-Oceanic axis, and the latter to a tongue-womb axis.

 

378. Finally, we can distinguish more comprehensively the impersonal from the personal forms of sensuality/sensibility within mass-volume on the basis of a dichotomy between 'rising vegetation' and 'rising earth' - the former having diagonal reference to a Terrestrial-Mars axis, and the latter to a phallus-brain axis.

 

379. Both the Star(s)-Venus and the eyes-heart axes, corresponding to space-time, are equivalent to materialism, except that where the former is an impersonal manifestation of materialism in external and internal terms, the latter is its personal manifestation thereof.

 

380. Both the Sun-Saturn and the ears-lungs axes, corresponding to time-space, are equivalent to idealism, except that where the former is an impersonal manifestation of idealism in external and internal terms, the latter is its personal manifestation thereof.

 

381. Both the Moon-Oceanic and the tongue-womb axes, corresponding to volume-mass, are equivalent to realism, except that where the former is an impersonal manifestation of realism in external and internal terms, the latter is its personal manifestation thereof.

 

382. Both the Terrestrial-Mars and the phallus-brain axes, corresponding to mass-volume, are equivalent to naturalism, except that where the former is an impersonal manifestation of naturalism in external and internal terms, the latter is its personal manifestation thereof.

 

383. The impersonal, to repeat, is either scientific (in elemental particles) or political (in molecular particles), whereas the personal is either economic (in molecular wavicles) or religious (in elemental wavicles).

 

384. Thus whether one believes in an impersonal deity or in a personal deity will depend, to a large extent, upon whether one is primarily identifiable with either science/politics or economics/religion, the former options centrifugal and the latter options centripetal, as befitting their particle/wavicle differentials.

 

385. The term 'deity' should be interpreted to include diabolic, divine, feminine, or masculine alternatives, in sensuality no less than in sensibility.

 

386. Everybody believes in some deity, whether outer impersonal/personal or inner impersonal/personal, sensual or sensible, but only the inner personal (in sensibility) will do proper justice to economics/religion, whether in terms of 'bovaryized' or bona fide adherence thereof.

 

387. 'Power from glory' is not necessarily evil in relation to 'power to glory'; it is simply contrary to it ... as impersonal to personal, primary to secondary, particles to wavicles, extrovert to introvert.

 

388. Hence the impersonality of vegetation, for instance, is not Antichrist in relation to the personality of the phallus.  It is simply the impersonal form of outer mass, subjectively diverging as opposed to converging in phenomenal sensuality.

 

389. That which is evil is, in any case, primarily objective, whether in sensuality or sensibility, and thus associated with unconscious/unnatural processes which will either diverge (as 'power from glory') or converge (as 'power to glory') in straight as opposed to circular terms, given their rectilinear as opposed to curvilinear basis.

 

390. One can be a subjective extrovert, diverging curvedly in sensuality or sensibility, no less than an objective introvert, converging pointedly in sensuality or sensibility.

 

391. Contrary to the impression I may have given some while ago, the sensualities and sensibilities are just as capable of diverging impersonally as of converging personally, although I hold that convergence is more germane to the subjective sensualities and sensibilities than to their objective counterparts, which remain closer, in consequence, to their impersonal bases, in the Cosmos, of science and politics.

 

392. Hence, in sensuality, the eyes and the tongue, being primarily objective in noumenal and phenomenal terms respectively, will never be as naturally disposed to converging as the ears and the phallus.

 

393. Likewise, in sensibility, the heart and the womb, being primarily objective in noumenal and phenomenal terms respectively, will never be as naturally disposed to converging as the lungs and the brain.

 

394. Not altogether surprisingly, this is because the objective sensualities and sensibilities are given to unconscious/unnatural processes rather than to conscious/natural ones ... after the manner of their subjective counterparts.

 

395. Nevertheless, the capacity for both convergence and divergence will accrue to each of the sensualities and sensibilities, bearing in mind their atomic relativity.

 

396. Hence there will be instances, not least of all in scientific and political contexts, when it would be more logical to identify a given sensuality and/or sensibility with either fire, air, water, or vegetation ... than with, say, Hell, Heaven, Purgatory, or the Earth.  Such contexts would of course be reflective of a divergence from 'glory to power' in due impersonal fashion.

 

397. Adherence to impersonal deity, whether in sensuality or in sensibility, has nothing religious about it at all but is, as I hope to have shown, germane to either a scientific or a political orientation.

 

398. Consequently there is no question of belief in either external (sensuality) or internal (sensibility) impersonal deities having anything whatsoever to do with religion.  On the contrary, such deities, deriving from various stars and/or planets, are subversive of religion, which is centred in personal deity, whether externally (in sensuality) or internally (in sensibility).

 

399. Literal belief in certain stars and/or planets would be as impersonal as it is possible to get, whereas extrapolations from such cosmic entities to anthropomorphic symbols would more parallel the divergent use of sensuality and/or sensibility in 'power from glory', a less absolute but nonetheless still demonstrably scientific and/or political alternative that would be no less subversive of religion.

 

400. In this respect, the Old Testament is guilty of religious subversion through the anthropomorphic figure of Jehovah, the 'Creator of the Universe', etc., whose affiliation with scientific impersonality through 'power from glory' is all too apparent.

 

401. Astrology is more literally subversive of religion, and thus more unequivocally 'scientific', in its pseudo-religious adherence to stellar and planetary 'influences'.

 

402. Since religion is about one's relationship to personal deity, and beyond the philistinism of sin to the culture of grace, it is profoundly individualistic in its devotion to personal experience.

 

403. Whether your grace is sensual or sensible, outer or inner, and whether it corresponds to a diabolic, feminine, or masculine 'bovaryization' of deity rather than to a divine per se in the ears and/or lungs, it remains essentially an individual affair that stems from personal experience.

 

404. The higher you go in religious terms, the more individual and personal your experience becomes, since it is something that can only be experienced independently of others.

 

405. The collectivization of persons in institutional frameworks like churches has the effect of diminishing personal experience and encouraging the growth of religiously subversive tendencies more symptomatic of politics and science in their pseudo-religious impersonality.

 

406. Religious collectives are really a contradiction in terms, since they make the individual more vulnerable to objectivity, and thus to divergent tendencies which only thrive in the collective.

 

407. Doubtless this is one of the main reasons why institutional religions are fundamentally scientific and/or political in their deference, via priests, to impersonal deities, of whom 'the Creator', 'the Almighty', and other such anthropomorphic variations on an objective theme remain chiefly characteristic.

 

408. A religion ruled by science is not only false; it may well be dangerous and/or evil, depriving people of true moral insight.

 

409. If Social Transcendentalism is to avoid making the same mistake as Roman Catholicism and the Christian Churches in general, it must ensure, if and when elected, that the respective 'tier centres' of the triadic Beyond develop into places to which people go in order to get their dope and/or spiritual instruction/information, but from which they quickly return home again, thereby permitting access to everyone or, at any rate, to a great many more people than would otherwise be possible.

 

410. Religious devotion, whether in contemplative or meditative self-indulgent terms, should be conducted in private, not in public, given its profoundly personal nature.

 

411. Were the centres to follow the collectivistic example of churches, they would soon become places where spirituality was corrupted by adherence to impersonal deity, even to the cosmic level of Saturn or some anthropomorphic extrapolation thereof.

 

412. Therefore in and out, in and out, in a continuous cycling of religious devotees anxious to avoid compromising their personal individuality with the time-honoured beast of impersonal collectivity.

 

413. One should contrast the worship of impersonal deity with the kinship of personal deity, the former centrifugal in either other- or self-indulgent terms, depending on the axis, and the latter centripetal in either other- or self-indulgent terms, depending, once again, on the axis.

 

414. Only self-indulgence is commensurate with the 'Kingdom Within', but only the noumenally subjective ultimate form of self-indulgence (in the lungs) is commensurate with the kinship of true deity, the power that leads (the superman) to the glory of supreme being.

 

415. Kinship with the phenomenal and/or noumenal personal self, as opposed to kinship with the noumenal and/or phenomenal personal antiself: the former making for introverted self-indulgence, the latter for introverted other-indulgence.

 

416. Worship of the phenomenal and/or noumenal impersonal self, as opposed to worship of the noumenal and/or phenomenal impersonal antiself: the former making for extroverted self-indulgence, the latter for extroverted other-indulgence.

 

417. There is thus a sense in which while kinship with the flesh and/or brain on the one hand, and with the ears and/or lungs on the other hand ... makes for introverted self-indulgence, kinship with the tongue and/or womb on the one hand, and with the eyes and/or heart on the other hand ... for introverted other-indulgence.

 

418. Conversely, there is thus a sense in which while worship of the terrestrial aspect of the Earth and/or Mars on the one hand, and of the Sun and/or Saturn on the other hand ... makes for extroverted self-indulgence; worship of the Ocean(s) and/or the Moon on the one hand, and of the Star(s) and/or Venus on the other hand ... for extroverted other-indulgence.

 

419. Hence it is my belief that self-indulgence can always be identified with subjectivity, whether in personal or impersonal terms, and other-indulgence, by contrast, with objectivity, again whether in personal or impersonal terms.

 

420. While that which, being phenomenally subjective, is masculine can always be identified with self-indulgence; whatever is feminine, being phenomenally objective, should always be identified with other-indulgence.

 

421. While that which, being noumenally subjective, is divine (submasculine/supermasculine) can always be identified with self-indulgence, whatever is diabolic (superfeminine/subfeminine), being noumenally objective, should always be identified with other-indulgence.

 

422. The masculine/divine corollary of self-indulgence is antiself-denial, while the diabolic/feminine corollary of other-indulgence is self-denial.

 

423. Antiself-denial of the eyes and/or heart in order to affirm the ears and/or lungs is the divine counterpart to masculine antiself-denial of the tongue and/or womb in order to affirm the phallus and/or brain.

 

424. Self-denial of the ears and/or lungs in order to affirm the eyes and/or heart is the diabolic counterpart to feminine self-denial of the flesh and/or brain in order to affirm the tongue and/or womb.

 

425. Other-indulgence follows from affirmation of antiself, whether in phenomenal or noumenal terms, and affirmation of antiself is only credible from a feminine and/or diabolic point of view.

 

426. Self-indulgence follows from affirmation of self, whether in phenomenal or noumenal terms, and affirmation of self is only credible from a masculine and/or divine standpoint.

 

427. Self-denial by females, whether noumenal or phenomenal, paves the way for affirmation of the antiself in due other-indulgent fashion, whereas antiself-denial by males, whether phenomenal or noumenal, paves the way for affirmation of the self in due self-indulgent fashion.

 

428. God is the highest (noumenal) form of self-indulgence and the Devil, by contrast, the highest (noumenal) form of other-indulgence.

 

429. Man is the lowest (phenomenal) form of self-indulgence and woman, by contrast, the lowest (phenomenal) form of other-indulgence.

 

430. More accurately, the evolution of God, within time-space idealism, from the lowest form of self-indulgence through the ears to the highest form of self-indulgence through the lungs ... is accompanied by the devolution of the Devil, within space-time materialism, from the highest form of other-indulgence through the eyes to the lowest form of other-indulgence through the heart.

 

431. Likewise, the evolution of man, within mass-volume naturalism, from the lower form of self-indulgence in the phallus to the higher form of self-indulgence in the brain ... is accompanied by the devolution of woman, within volume-mass realism, from the higher form of other-indulgence in the tongue to the lower form of other-indulgence in the womb.

 

432. Thus 'lowest' and 'highest' are properly germane to the noumenal absolutism of time and space, whereas 'lower' and 'higher' are properly germane to the phenomenal relativity of mass and volume.

 

433. To contrast the reasonableness/righteousness of coitus as it proceeds from nature to consciousness, copulation to orgasm in the penis, with the unreasonableness/unrighteousness of conception, which proceeds from unnature to unconsciousness, pregnancy to childbirth in the womb.

 

434. Coitus culminates in the pleasure of orgasm, its righteous raison d'tre, while conception culminates in the pain of childbirth, its unrighteous raison d'tre.

 

435. It is because the female is more identifiable, in her femininity, with water than vegetation, with purgatory than earth, that she can accept the pain which childbirth inflicts upon her flesh, as though from a watery onslaught.

 

436. Pregnancy brings woman knowledge of her antiself, and of her capacity to endure pain in the interests of unnatural/unreasonable processes, to the greater end of motherhood.

 

437. It is not life itself, for life is largely a vegetative/airy thing, so much as the ongoing part played by fluidal and emotional processes which reconcile women to pregnancy and, ultimately, childbirth.

 

438. One could argue that it is the continuing participation of antilife, acting through the antiselves, which reconciles women to the burden of nurturing life.

 

439. For life, especially in its male manifestation, is destined to revolt against and establish its independence of antilife, Christ against Antichrist, in the interests of masculine and divine possibilities, the latter of which lead beyond life to Eternity.

 

440. There is nothing, to repeat, unreasonable or unnatural about coitus, but there is a lot which is unreasonable and unnatural about conception, which is why it is feminine.

 

441. For the feminine is the unnatural/unconscious basis from which the masculine comes into the reasonableness and righteousness of nature and consciousness, like the land from the sea.

 

442. Whether it is nature from consciousness or nature to consciousness; whether, in other words, impersonal or personal forms of phenomenal subjectivity are at issue, the corollary is one of reasonableness and righteousness in relation to that which, being masculine, is relatively good.

 

443. Whether it is unnature from unconsciousness or unnature to unconsciousness; whether, in other words, impersonal or personal forms of phenomenal objectivity are at issue, the corollary is one of unreasonableness and unrighteousness in relation to that which, being feminine, is relatively evil.

 

444. Whether it is subnature and/or supernature from subconsciousness and/or superconsciousness, or subnature and/or supernature to subconsciousness and/or superconsciousness; whether, in other words, impersonal or personal forms of noumenal subjectivity are at issue, the corollary is one of subreasonableness and/or superreasonableness and subrighteousness and/or superrighteousness in relation to that which, being divine, is absolutely good.

 

445. Whether it is super-unnature and/or sub-unnature from super-unconsciousness and/or sub-unconsciousness, or super-unnature and/or sub-unnature to super-unconsciousness and/or sub-unconsciousness; whether, in other words, impersonal or personal forms of noumenal objectivity are at issue, the corollary is one of super-unreasonableness and/or sub-unreasonableness and super-unrighteousness and/or sub-unrighteousness in relation to that which, being diabolic, is absolutely evil.

 

446. Whereas, formerly, I would have described sensuality and sensibility in terms of an alpha/omega dichotomy, with things proceeding, in due objective or subjective fashion, from alpha to omega, I now find myself in the privileged position of being able to describe such a distinction in relation to either alpha or omega, depending on the axis.

 

447. Hence rather than to regard the space-time axis as proceeding from a sensual alpha to a sensible omega, I can now regard it as proceeding, in due objective fashion, from a sensual alpha to a sensible alpha, as from primal to supreme materialism.

 

448. Conversely, the time-space axis can now be regarded as proceeding, in due subjective fashion, from a sensual omega to a sensible omega, as from primal to supreme idealism.

 

449. Likewise the mass-volume axis should now be regarded as proceeding, in due subjective fashion, from a sensual omega to a sensible omega, as from primal to supreme naturalism.

 

450. Conversely, the volume-mass axis should now be regarded as proceeding, in due objective fashion, from a sensual alpha to a sensible alpha, as from primal to supreme realism.

 

451. Thus objectivity would qualify for identification, whether in noumenal or phenomenal terms, with alpha, whereas subjectivity should only qualify for identification with omega on such terms.

 

452. Therefore fire and water would be alpha elements on account of their objective bias, whereas vegetation and air would be omega elements on account of their subjective bias.

 

453. One could accordingly speak of fundamentalism and humanism in terms of alpha religion, but nonconformism and transcendentalism in terms of omega religion, the former pair aligned, through objectivity, with fire and water respectively, while the latter pair would be aligned, through subjectivity, with vegetation and air respectively.

 

454. Fundamentalism is no less behind humanism than ... transcendentalism is beyond nonconformism, but where fundamentalism and transcendentalism are the alpha and omega of religion in relation to the Devil and God, noumenal objectivity and subjectivity, humanism and nonconformism are the alpha and omega of religion in relation to woman and man, phenomenal objectivity and subjectivity.

 

455. In relation to personal sensuality, the ears are transcendentalist compared to (the nonconformism of) the phallus, whereas the eyes are fundamentalist compared to (the humanism of) the tongue.

 

456. In relation to personal sensibility, the lungs are transcendentalist compared to (the nonconformism of) the brain, whereas the heart is fundamentalist compared to (the humanism of) the womb.

 

457. In relation to impersonal sensuality, the sun is transcendentalist compared to (the nonconformism of) the earth (or vegetative aspect of the world), whereas the stars are fundamentalist compared to (the humanism of) the moon.

 

458. In relation to impersonal sensibility, Saturn is transcendentalist compared to (the nonconformism of) Mars, whereas Venus is fundamentalist compared to (the humanism of) purgatory (or watery aspect of the world).

 

459. As it ascends, so air transcends vegetation, whether in sensuality or sensibility, with reference, for instance, to the ears or to the lungs, no less than fire condescends to (the descent of) water below it, whether with reference to the tongue or to the womb.

 

460. To contrast the fundamentalism of space-time materialism with the transcendentalism of time-space idealism, the alpha Behind with the omega Beyond.

 

461. To contrast the humanism of volume-mass realism with the nonconformism of mass-volume naturalism, the alpha Below with the omega Above.

 

462. Just as 'the Below' stems from 'the Behind', so 'the Above' leads to 'the Beyond', alpha from alpha and omega to omega (Ashes to ashes and dust to dust?).

 

463. Just as that which, being of fire, is always fundamentalist, materialist, barbarous, and diabolic, so that which is of air will always be transcendentalist, idealist, cultural, and divine, whether in impersonal/personal sensuality or sensibility.

 

464. Just as that which, being of water, is always humanist, realist, civilized, and feminine, so that which is of vegetation will always be nonconformist, naturalist, philistine, and masculine, whether in impersonal/personal sensuality or sensibility.

 

465. To contrast the absolute evil (criminality) of noumenal objectivity through fire with the absolute good (grace) of noumenal subjectivity through air.

 

466. To contrast the relative evil (punishment) of phenomenal objectivity through water with the relative good (sin) of phenomenal subjectivity through vegetation.

 

467. The idea that because grace is good, sin must be evil ... is as mistaken as the contrary notion that because crime is evil, punishment must be good.

 

468. In actuality, sin is no more evil than punishment good; sin is simply less good (because phenomenal) than grace, the noumenal form of self-indulgence, while punishment is simply less evil (because phenomenal) than crime, the noumenal form of other-indulgence.

 

469. In other words, phenomenal subjectivity is less good than noumenal subjectivity, vegetation less good than air, while phenomenal objectivity is less evil than noumenal objectivity, water less evil than fire.

 

470. In like fashion, man is less good, in his masculinity, than God (more specifically, subman and/or superman), while woman is less evil, in her femininity, than the Devil (more specifically, superwoman and/or subwoman).

 

471. Just as we noted a distinction between egocentric self-indulgence as 'son of man' and superegocentric (not to mention sub-egocentric) self-indulgence as 'Son of God', so a distinction can be drawn between anti-egocentric other-indulgence as 'daughter of woman' and anti-superegocentric (not to mention anti-subegocentric) other-indulgence as 'Daughter of the Devil'.

 

472. Just as one can be a 'son of man/God' in sensuality or sensibility, as well as in impersonal or personal terms in each case, so one can be a 'daughter of woman/the Devil' in like external or internal, particle or wavicle, terms.

 

473. It is both idolatrous and illogical to regard Christ as God, as though He were equivalent, in personal terms, to the ears (in sensuality) and/or the lungs (in sensibility).

 

474. One could distinguish the earthy Christ from the 'Risen Christ', the masculine nonconformist from the supermasculine transcendentalist, on the basis of 'son of man' vis--vis 'Son of God', the former having reference to the brain and the latter to the lungs, vegetation duly rising into air, wherein the earth is saved to Heaven.

 

475. The concept of Christ as 'son' of some procreative Father-figure traditionally associated with the Creation but miraculously imposing upon a conceiving Mother-figure ... is simply a heathen subversion (of what is effectively a devotional metaphor) that panders to ignorance and superstition.

 

476. The overly familial concept 'Son of God' serves to link the impersonal to the personal, the 'Kingdom Without' to the 'Kingdom Within', as Old and New Testaments are brought together in what some regard as a 'Holy Bible', but which is really a juxtaposition and attempted fusion of Judaic and Christian traditions, neither of which are particularly compatible.

 

477. I do not myself believe that the Bible should survive the coming of Social Transcendentalism and its corollary of religious sovereignty, which is why I would not hesitate to deliver mankind from it in the interests of religious progress.

 

478. Fundamentally, the Bible is rooted in unclearness, the fiery Creator-figure at the back of the world, and such a barbarous deity is not even solar but stellar, which is to say, anterior to the Satanic Fall.

 

479. All the monotheistic revolution really did was to focus divine/diabolic attention on the Galaxy, thereby moving away from the polytheism of galaxies in general which had characterized earlier religions.

 

480. Instead of many gods and many devils, monotheism established one God and one Devil, viz. Jehovah and Satan, but it did not reverse the stellar/solar relationship between the two, preferring to stick with the notion of God as 'First Mover' and the Devil as 'Fallen Rebel'.

 

481. In actuality, that which corresponds to the stellar plane is noumenally objective, and hence superfeminine, whereas that which corresponds to the solar plane is noumenally subjective, and hence submasculine - a distinction, in other words, between primal devility and primal divinity, as pertaining to spatial space and sequential time.

 

482. Such a distinction is not only characteristic of Jehovah and Satan, it is no less characteristic, in my opinion, of Saul and David, the superfeminine king who drove into exile the submasculine shepherd boy who had defeated Goliath -  symbol, it seems to me, of diabolical primacy.

 

483. The absence of a Nietzschean 'transvaluation of values' in relation to the Bible, and the Old Testament in particular, means that the Bible is responsible, in no small measure, for the moral hypocrisy and delusion which has typified the Judeo-Christian West, making it seem that the stellar plane is somehow morally superior to the solar one.

 

484. Such a delusion has played no small part, down the ages, in undermining male self-respect vis--vis all that is female, and in keeping men morally enslaved to women, contrary to their true interests.

 

485. It has also played no small part, I believe, in fostering anti-Semitism, especially in regard to those Jews who, not being upper class, have been regarded as Satanic, and hence diabolic.

 

486. In actuality, it is the Jehovah-slavering minority who are diabolical and the Satanic majority comparatively divine, their submasculine beast-like subjectivity standing in moral apartness from the superfeminine objectivity of those upper-class Jews who remain closer to the likes of Saul (not to mention Moses) than to David in respect of primal/sensual alignments.

 

487. Where the 'Star of David' prevails, we can safely say that the Davidian majority have eclipsed the Saulian minority; that, contrary to appearances, primal/sensual divinity takes precedence over primal/sensual devility, Satan/David over Jehovah/Saul, submasculine good over superfeminine evil.

 

488. Such a situation is a precondition of salvation from sensual divinity to sensible divinity, from ears to lungs in personal Godhead, or that which, in me, takes religious precedence over the scientifically-based impersonal Godhead of the Sun and Saturn, more correctly identifiable, it now seems to me, with primal and supreme orders of divinity.

 

489. From the alpha-most impersonal devility of the stars (with particular reference, within monotheistic tradition, to whatever most approximates to a central star of the Galaxy) to the alpha-least impersonal devility of Venus via the alpha-more (relative to most) impersonal femininity of the moon and the alpha-less (relative to least) impersonal femininity of purgatory (the watery aspect of the world).

 

490. From the omega-least impersonal divinity of the Sun to the omega-most impersonal divinity of Saturn via the omega-less (relative to least) impersonal masculinity of the earth (the vegetative aspect of the world) and the omega-more (relative to most) impersonal masculinity of Mars.

 

491. From the alpha-most personal devility of the eyes to the alpha-least personal devility of the heart via the alpha-more (relative to most) personal femininity of the tongue and the alpha-less (relative to least) personal femininity of the womb.

 

492. From the omega-least personal divinity of the ears to the omega-most personal divinity of the lungs via the omega-less (relative to least) personal masculinity of the phallus and the omega-more (relative to most) personal masculinity of the brain.

 

493. From the primal noumenal objectivity of the alpha-most impersonal devility to the supreme noumenal objectivity of the alpha-least impersonal devility via the primal phenomenal objectivity of the alpha-more (relative to most) impersonal femininity and the supreme phenomenal objectivity of the alpha-less (relative to least) impersonal femininity.

 

494. From the primal noumenal subjectivity of the omega-least impersonal divinity to the supreme noumenal subjectivity of the omega-most impersonal divinity via the primal phenomenal subjectivity of the omega-less (relative to least) impersonal masculinity and the supreme phenomenal subjectivity of the omega-more (relative to most)  impersonal masculinity.

 

495. From the sensual noumenal objectivity of the alpha-most personal devility to the sensible noumenal objectivity of the alpha-least personal devility via the sensual phenomenal objectivity of the alpha-more (relative to most) personal femininity and the sensible phenomenal objectivity of the alpha-less (relative to least) personal femininity.

 

496. From the sensual noumenal subjectivity of the omega-least personal divinity to the sensible noumenal subjectivity of the omega-most personal divinity via the sensual phenomenal subjectivity of the omega-less (relative to least) personal masculinity and the sensible phenomenal subjectivity of the omega-more (relative to most) personal masculinity.

 

497. From the photon elemental particles of the alpha-most impersonal devility to the photino elemental particles of the alpha-least impersonal devility via the electron molecular particles of the alpha-more (relative to most) impersonal femininity and the electrino molecular particles of the alpha-less (relative to least) impersonal femininity.

 

498. From the proton elemental particles of the omega-least impersonal divinity to the protino elemental particles of the omega-most impersonal divinity via the neutron molecular particles of the omega-less (relative to least) impersonal masculinity and the neutrino molecular particles of the omega-more (relative to most) impersonal masculinity.

 

499. From the wavicle elemental photons of the alpha-most personal devility to the wavicle elemental photinos of the alpha-least personal devility via the wavicle molecular electrons of the alpha-more (relative to most) personal femininity and the wavicle molecular electrinos of the alpha-less (relative to least) personal femininity.

 

500. From the wavicle elemental protons of the omega-least personal divinity to the wavicle elemental protinos of the omega-most personal divinity via the wavicle molecular neutrons of the omega-less (relative to least) personal masculinity and the wavicle molecular neutrinos of the omega-more (relative to most) personal masculinity.

 

501. More comprehensively within each axis, from the photon elemental particles of the alpha-most impersonal devility to the photino elemental wavicles of the alpha-least impersonal devility via the photon molecular particles of the alpha-more (relative to most) impersonal devility and the photino molecular particles of the alpha-less (relative to least) impersonal devility.

 

502. From the proton elemental particles of the omega-least impersonal divinity to the protino elemental particles of the omega-most impersonal divinity via the proton molecular particles of the omega-less (relative to least) impersonal divinity and the protino molecular particles of the omega-more (relative to most) impersonal divinity.

 

503. From the electron elemental particles of the alpha-most impersonal femininity to the electrino elemental particles of the alpha-least impersonal femininity via the electron molecular particles of the alpha-more (relative to most) impersonal femininity and the electrino molecular particles of the alpha-less (relative to least) impersonal femininity.

 

504. From the neutron elemental particles of the omega-least impersonal masculinity to the neutrino elemental particles of the omega-most impersonal masculinity via the neutron molecular particles of the omega-less (relative to least) impersonal masculinity and the neutrino molecular particles of the omega-more (relative to most) impersonal masculinity.

 

505. From the wavicle elemental photons of the alpha-most personal devility to the wavicle elemental photinos of the alpha-least personal devility via the wavicle molecular photons of the alpha-more (relative to most) personal devility and the wavicle molecular photinos of the alpha-less (relative to least) personal devility.

 

506. From the wavicle elemental protons of the omega-least personal divinity to the wavicle elemental protinos of the omega-most personal divinity via the wavicle molecular protons of the omega-less (relative to least) personal divinity and the wavicle molecular protinos of the omega-more (relative to most) personal divinity.

 

507. From the wavicle elemental electrons of the alpha-most personal femininity to the wavicle elemental electrinos of the alpha-least personal femininity via the wavicle molecular electrons of the alpha-more (relative to most) personal femininity and the wavicle molecular electrinos of the alpha-less (relative to least) personal femininity.

 

508. From the wavicle elemental neutrons of the omega-least personal masculinity to the wavicle elemental neutrinos of the omega-most personal masculinity via the wavicle molecular neutrons of the omega-less (relative to least) personal masculinity and the wavicle molecular neutrinos of the omega-more (relative to most) personal masculinity.

 

509. Not civilization riding high at nature's expense, backed by (culture-excluding) barbarism, but nature riding high at civilization's expense, fronted by (barbarism-excluding) culture.

 

510. Such is the essence of the Social Transcendentalist revolution that, centred in the Gaelic peoples, must roll back the damage done to traditional Gaelic culture by English civilization/British barbarism, in order that the Gaelic peoples may be liberated from centuries of alien rule and join together in the development, through religious sovereignty, of 'Kingdom Come' - which, in the effective guise of a Centrist Federation, or Federation of Social Transcendentalist Centres, would be the reverse of the United Kingdom.

 

511. Thus I foresee a time when instead of the United Kingdom of Great Britain and Northern Ireland, with the Republic of Ireland effectively 'beyond the pale' of what is fundamentally a 'Kingdom of Hell', there will be a Centrist federation of Ireland, Scotland, and Wales, with England (or, at any rate, the greater part thereof) 'beneath the pale' of what will be a 'Kingdom of Heaven'.

 

512. This Centrist Federation would give the Gaelic peoples security from the threat of resurgent English domination, and permit the development of Superchristian culture to go ahead unfettered by British barbarism.

 

513. Gaelic would be the first language of the respective countries of this projected Union of Social Transcendentalist Centres, since the development of culture requires a cultural tongue if it is to be genuine and not merely an adjunct to civilization.

 

514. Civilization, such as the English inflicted upon the Gaelic peoples, can only be retained in a dominant position if it is backed up by the barbarity of militarism, since the feminine cannot, by itself, subdue the masculine and constrain it to a subordinate status unless backed-up by diabolism, fire behind water, and a scorched earth is accordingly trodden underfoot.

 

515. Such is the method by which, first the English and then the British, water leading to fire, set about the conquest and subjugation of Ireland, with disastrous consequences not only for culture but nature too, since the unnatural manner in which nature is subordinated to civilization results in the natural being twisted away from its proper relationship with culture and rendered perversely accountable to the twin evils of civilization and barbarism, punishment and crime, feminine and diabolic raining down water and fire upon the masculine earth, which recoils from the divine air and the possibility of graceful redemption of sin that this latter holds out to it.

 

516. It is my belief and hope that Eire will be the base from which the mainstream struggle with the twin evils of English civilization and British barbarism will be conducted, given the political independence of the Irish Republic from the United Kingdom.

 

517. Irishmen, whatever side of the current border, will have to ask themselves whether they are first and foremost Irish or British, Celtic or Saxon, and whether they can live, in consequence, with the hegemony of civilization over nature at the expense of culture or, on the contrary, find such a situation both ethnically and morally unacceptable.

 

518. There would not be half as many soldiers in the North of Ireland were the English not determined to protect this false hegemony (of civilization over nature) from the very real threat posed by Irish nationalism and its corollary of Gaelic culture.

 

519. As a Social Transcendentalist, I am not, however, specifically on the side of Catholics against Protestants or of Protestants against Catholics, but solely on the side of the transmutation and transcendence of both Catholic (Irish and Roman) and Protestant (Anglican and Puritan) traditions in relation to my projected triadic Beyond.

 

520. I believe that the majority of Protestants have just as much entitlement to this triadic Beyond as their Catholic counterparts, but that they will have to democratically decide between themselves whether to remain under the domination of hard-line loyalists or to reject such a dominion in the interests of both ethnic and moral progress.

 

521. There is only really one rogue in Northern Ireland, and this, despite its criminal nature and ideological irrelevance, is not Republicanism, nor even the presence of the British Army, but hard-line loyalism of the Orange/Dissenter persuasion whose fundamentalist intransigence is the principal reason why Ireland is currently divided, and why Catholic, not to mention Gaelic, culture is effectively put 'beyond the pale' of what happens to be a sorry testimony to the barbarous legacy of British imperialism.

 

522. An Ireland united under Social Transcendentalism, with religious sovereignty for humanists, nonconformists, and transcendentalists of a post-Christian, and thus Superchristian ilk, would have no place for the barbarism of hard-line Orangemen, whose Dissenter dissension is a mark of their ungodly will.

 

523. Dissenters who converted to (presumably) Puritanism ... would not incur the judgemental penalty of being 'beneath the pale', in the event of a majority mandate for Irish unity based on the culturally-ascendant principles of religious sovereignty, but would, as Puritans, be entitled to take their place in the nonconformist tier of the triadic Beyond.

 

524. I would not personally wish to acquire Northern Ireland through violence, since that would be no way to advance what I believe to be an ultimate religious framework, and, besides, Social Transcendentalism can have no interest in territorial acquisitions per se, as though that was what really mattered.  But I am quietly confident that the British Army could and would, in the event of loyalist intransigence, be prepared to remove to permanent exile those Orangemen whose continued irrational opposition to Irish unity on the most honourable of bases, i.e. in relation to religious sovereignty, was an obstacle to the attainment of lasting peace not only in Ireland, but throughout the British Isles as a whole.

 

525. I say this from the sure knowledge that the solution to Ireland's divided predicament can only be achieved on the basis of co-operation with a Britain moving towards devolution/disestablishment of, in particular, Scotland and Wales, with the prospect of a Centrist Federation waiting in the wings, a federation to which people of all religious traditions can be reconciled in the light of its cultural applicability to countries with which Ireland has close ancestral ties.

 

526. By a converse token, I do not foresee much prospect of meaningful devolution/disestablishment for Scotland and Wales except in relation to the development, further down the line, of federal unity with Ireland, since devolution from Britain is only meaningful, it seems to me, in relation to a return, on a much superior basis than hitherto, to Gaelic culture, which is something common to all these countries.

 

527. Even England might eventually be in a position to embrace culture in the Social Transcendentalist framework of the triadic Beyond, but not before radical changes had come to pass, including realization of the considerable potential for racial transmutation which currently exists in such abundance.

 

528. Yet that, I believe, would happen in relation to the wider framework of the European Union, not in relation to the Centrist federation of Ireland, Scotland, and Wales principally, which would continue to function within the EU.

 

529. Because the distinction between noumenal and phenomenal planes is of upper class and lower class (not to mention upper case and lower case distinctions between, for instance, God and the Devil on the one hand, and man and woman on the other), it is also, in no small measure, one in which slimness or thinness is contrasted with plumpness or fatness, as we distinguish those who are biased towards time and/or space from their lower-class counterparts down below in volume and/or mass.

 

530. Thus it can be contended that whereas upper-class people are generally slim, their lower-class counterparts are if not fat then certainly more likely to be plump, as befitting their more phenomenal physical constitutions in volume and mass, constitutions less ethereal than corporeal.

 

531. When we distinguish, within the noumenal planes of space and time, females from males, the females, corresponding to ladies, are either superfeminine in spatial space or subfeminine in repetitive time, whereas the males, corresponding to gentlemen, are either submasculine in sequential time or supermasculine in spaced space.

 

532. When we distinguish, within the phenomenal planes of volume and mass, females from males, the females, corresponding to women, are either sensually feminine in volumetric volume or sensibly feminine in massed mass, whereas the males, corresponding to men, are either sensually masculine in massive mass or sensibly masculine in voluminous volume.

 

533. Thus we may infer that while slimness in a female is more likely to correlate with a space-time bias than a volume-mass one, slimness in a male is more likely, by contrast, to correlate with an orientation towards time-space than towards mass-volume.

 

534. Thus while slimness for a female is indicative of a diabolic bias within the metachemical (fiery) axis of space-time, slimness for a male indicates a divine bias within the metaphysical (airy) axis of time-space.

 

535. Conversely, while plumpness for a female is indicative of a feminine bias within the chemical (watery) axis of volume-mass, plumpness for a male indicates a masculine bias within the physical (vegetative) axis of mass-volume.

 

536. Just as it is preferable, because less evil, to be of water than fire, of Purgatory than Hell, so it can only be preferable, from a female point of view, to be plump rather than thin, given the correlation of plumpness with volume-mass.

 

537. Conversely, just as it is preferable, because more good, to be of air than vegetation, of Heaven than Earth, so it can only be preferable, from a male standpoint, to be slim rather than plump, given the correlation of slimness with time-space.

 

538. Hence the upper-class female or, 'lady', is at a moral or, more correctly in relation to the objectivity of the contexts in question, immoral disadvantage compared to the lower-class female, while the upper-class male, or 'gentleman', is at a moral advantage, within the subjective options at issue here, to the lower-class male.

 

539. One could say that whereas the lower-class female, or woman, signifies punishment over crime in her femininity, the lower-class male, or man, signifies sin over grace in his masculinity.

 

540. Thus whilst it might be demonstrably more advantageous to be a lower-class female than an upper-class one, a plump woman than a thin lady, it would not be demonstrably more advantageous to be a lower-class male than an upper-class one, a plump man than a thin gentleman.

 

541. I can conceive of a society or ideology that sought to free mankind from the rule, effective or otherwise, of upper-class females, but it would be a somewhat foolish type of society or ideology that sought to deprive mankind of the leadership, where applicable, of upper-class males, particularly those gentlemen whose spirituality would qualify them for association with supermen.

 

542. Supermen, remember, can only flourish on the shoulders of men, while men can only flourish on the backs of women, who would stand lowest in the hierarchy of Superchristian life - civility as the foundation of nature and culture.

 

543. This is contrary to hierarchies rooted in the Superheathen, in which men stand below women and women below superwomen, whose barbarous rule subordinates nature and civility to itself.

 

544. The triadic Beyond of Social Transcendentalism would have the upper-class leadership of heavenly Transcendentalists at the apex of a hierarchy in which the lower classes were split between masculine nonconformism and feminine humanism, volume and mass taking their rightful places beneath space.

 

545. I have a slinking suspicion, though nothing more at present, that the neutron/neutrino atomicity which I habitually ascribe to men in their respective naturalist roles ... duly becomes transmuted in a more positive, and hence subjective, manner when religious nonconformism enters into account, and that such a transmutation is in respect of positrons/positrinos in primacy and supremacy and/or sensuality and sensibility.

 

546. Hence it could be that the turned-on Christian male is more positrino (in sensibility) than neutrino, and thus less disposed to accommodate the objective impositions of women than would otherwise be the case.

 

547. To move from a constrained and twisted nature in neutrons/neutrinos to a freed and straightened-out nature in positrons/positrinos, changing the neutral 'X' of the 'XY' chromosomal pattern for the subjective 'X' that leads, in due transcendentalist course, to the 'Y', viz. the protino of supermasculine grace.

 

548. Hence, unlike the neutron/neutrino male, adrift in a sort of masculine limbo, the positron/positrino male would be more independent of women and better able, in consequence, to affirm the desirability, from a masculine standpoint, of proton/protino divinity for submasculine/supermasculine males.

 

549. Normally, a nature constrained and twisted by the twin evils (in objectivity) of civility and barbarity, femininity and devility, punishment and crime, will be isolated from contact with culture, viz. the 'Y' chromosome, and thus be pegged down, in neutron/neutrino neutrality, to the secular 'X' of subordinate acquiescence in whatever seductions follow from either an electron/electrino or a photon/photino premise.

 

550. Only the positron/positrino 'X', it seems to me, would be subjective enough, in its positivity, to prefer cultural freedom in the 'Y' chromosome to natural slavery under the 'XX' chromosomal assaults of civility and barbarity, viz. the chemical objectivity of femininity and the metachemical objectivity of devility, upon its neutron/neutrino counterpart.

 

551. The positron/positrino male would indeed be 'born again', compared to his neutron/neutrino counterpart ... in what would be a secular acquiescence in the dominion, through watery realism and fiery materialism, of evil.

 

552. Peace is no more the goal of evolution than stillness.  Peace is merely the absence of war, while stillness is simply the absence of dance.

 

553. One should not think in terms of the 'Peace that lies beyond all understanding', but, rather, in terms of the joy that stems from truth, the truth of the ultimate dance.

 

554. The lungs are given to the ultimate dance in their breathing, and from this dance, this power of the ultimate Father, there follows the glory of the heavenly joy, the superconscious resolution of which is the Holy Spirit of Heaven.

 

555. From the power of the divine Father to the glory of the Holy Spirit of Heaven via the superego of the superman, whose devotion to truth is his means to a sublime end.

 

556. With his supermind attuned to the lungs, the superman is the true 'Son of God' whose self-realization through self-affirmation leads to self-transcendence, the superconscious eclipsing the superego of the superself in due heavenly course.

 

557. The power of the Father, the devotion of the Son, and the glory of the Holy Spirit within a transcendent Trinity which leads from truth to joy via knowledge, the ultimate self-knowledge of the superman.

 

558. Not therefore the peace that surpasses understanding, but, rather, the joy that surpasses an understanding attuned, through superegocentric loyalty towards the superself, to the ultimate dance - the dance of the lung-god with the air he breathes.

 

559. Not like those deluded fools who seek unity with the Universe, but as one of the truly wise who become one with the universal.

 

560. Nothing really defies the concept of mutual unity more than the Universe, which in its stellar brightness is overly divergent and objective, whereas nothing encourages the concept of mutual unity more than the universal, which in its airy lightness is overly convergent and subjective.

 

561. It makes more (immoral) sense for a female to be into the Universe, whether directly through optical contemplation or indirectly through astrology, than for a male, given its superfeminine basis in the light.

 

562. Every star has an anti-superego which reacts against the antiglory of the star, resulting in the flight of light.

 

563. Just as the attraction of the superego towards the superself, or lungs, results in the convergence of spirit upon spaced space, so the reaction of the anti-superego against the anti-superself, or eyes, results in the divergence of light through spatial space.

 

564. So complete is the distinction between the light and the spirit in the above antithesis ... that it is nothing less than the alpha and omega of space, the former super-unconscious and the latter superconscious.

 

565. If the future is not entirely different from the past, it won't be worth living in.

 

566. A future that is neither Catholic nor Protestant, republican nor parliamentary, Green nor Orange, but Social Transcendentalist in its Centrist insistence on the People's entitlement to religious sovereignty - that will be a future worth living in!

 

567. There will of course be Catholics who doubt the plausibility of Protestants - even Anglicans and Puritans - being able to accommodate themselves to the Superchristian radicalism of Social Transcendentalism in what I have elsewhere described as a triadic Beyond.

 

568. After all, isn't Protestantism pseudo-Christian in its effectively Heathen acquiescence in the sort of familial relationships that typify the inverted triangle of its Father-Mother-Son worldly integrities?

 

569. In contrast to the more properly Christian hierarchy in which the Holy Spirit and the Christ-Child Son stand subjectively apart from the Blessed Virgin, in a rejection of the World or, more correctly, its feminine and therefore purgatorial aspect.

 

570. Now if it would be difficult enough to reconcile this Christian triad to the Superchristian triad of the Social Transcendentalist Beyond, viz. the Mary Child of a stepped-down Virgin Mary, the Second-Coming Superchrist of a stepped-up Son, and the stepped-up Holy Ghost of the Holy Spirit of Heaven, how much more difficult must it be to reconcile the pseudo-Christian Mother and Son of Anglican and Puritan traditions to it!

 

571. Even assuming the majority of Protestants are willing to part company with the Father of Dissenter fundamentalism, and thus break with the sort of 'Protestant solidarity' in British nationality that has resolutely opposed - and logically from its own standpoint - any reconciliation with Catholic transcendentalism, it would still be difficult for them to reach an accommodation with anything so radical as a Superchristian triad.

 

572. Doubtless the doubters would have some grounds for scepticism, if not cynicism, in the face of such a radical proposal.  Yet, despite their theoretical objections, I do not myself believe that the majority of Catholics in Ireland or, for that matter, elsewhere ... are so Christian as to have no Heathen inclinations whatsoever, nor, conversely, can I believe that the majority of Irish Protestants are totally bereft of Christian leanings.

 

573. On the contrary, I firmly believe that the only way Catholic and Protestant traditions will be transcended ... is through the willingness of a majority of people on each side to put the past behind them and democratically elect to step into a Social Transcendentalist future on the basis of religious sovereignty and the right, in consequence, to antiself-realization and/or self-realization in relation to a new humanism, a new nonconformism, and a new transcendentalism.

 

574. Anglicans, Puritans, and Catholics can be reconciled to the same ideology, but they will have to turn away from their respective obstacles to such a reconciliation - Protestants from Dissenter parliamentarianism in hard-line Orange Loyalism, and Catholics from Sinn Fein republicanism in hard-line Green Nationalism, thereby abandoning the chief elements in their respective traditions which can only continue to keep them apart and ... divided.

 

575. The only alternative to this is too bleak to contemplate, and not only for the people of Northern Ireland, but those of the British Isles in general.  It is for the majority of people on these islands, this fractured and, in ethnic terms, schizophrenic archipelago, to make sure that such an alternative never comes to pass.  Then there will be long-term peace, and the day of the Centrist federation of Ireland, Scotland, and Wales may well be at hand!

 

                                   

LONDON 1996 (Revised 1997-2010)

 

 

MAXIMUM OMEGA

 

 

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