OF AN IDEOLOGICAL PHILOSOPHER
Copyright © 2011 John O'Loughlin
1. Aphs. 1–563
2. Appendix: Corrected Aphorisms
1. From fire to air via water and vegetation (earth), as from materialism to idealism via realism and naturalism, or Hell to Heaven via Purgatory and the Earth, or appearance to essence via quantity and quality.
2. Appearance leads to quantity no less than fire to water, or the Devil to woman, or crime to punishment. Conversely, quality leads to essence no less than vegetation to air, or man to God, or sin to grace.
3. One could distinguish male from female in terms of two coins - the first, or female, coin with things diabolic on the tails side and feminine on the heads side, like fire and water, and the second, or male, coin with things masculine on the tails side and divine on the heads side, like vegetation and air. Such, to use a simple analogy, is the difference, as I conceive it, between female and male.
4. Hence, for me, 'female' is not just relevant to things feminine; it is also germane to things diabolic, i.e. superfeminine in sensuality and subfeminine in sensibility. Likewise, 'male' is not just relevant to things masculine; it is also germane to things divine, i.e. submasculine in sensuality and supermasculine in sensibility.
5. Conceived in the most general terms, males and females are not just masculine or feminine; they are also, to greater or lesser extents (depending on a number of factors, including class, ethnicity, culture) divine or diabolic.
6. Just as there will always be more femininity in females and masculinity in males, so there must always be more diabolism in females and divinity in males. Such it was in the beginning, and such it will continue to be, so long as males and females exist, whether as men and women or, alternatively, as gods and devils.
7. Objectivity, which proceeds in barbed fashion, whether with regard to divergence (external) or convergence (internal), is always female, whereas subjectivity, which proceeds in curved fashion, is usually male.
8. Both fire and water are objective, the former in noumenal terms (as befitting appearance), the latter in phenomenal terms (as befitting quantity). Conversely, both vegetation and air are subjective, the former in phenomenal terms (as befitting quality), the latter in noumenal terms (as befitting essence).
9. The noumenal elements of fire and air have reference to the apparent and essential planes of Space and Time - the former in terms of Space-Time, the latter in terms of Time-Space.
10. The phenomenal elements of water and vegetation have reference to the quantitative and qualitative planes of Volume and Mass - the former in terms of Volume-Mass, the latter in terms of Mass-Volume.
11. The apparent planes or, rather, plane-bisecting axis of Space-Time, in which the noumenal element of fire has its throne, is spatial with regard to external contexts and repetitive with regard to internal ones, both alike being metachemical.
12. The essential axis of Time-Space, in which the noumenal element of air has its throne, is sequential with regard to external contexts and spaced with regard to internal ones, both alike being metaphysical.
13. The quantitative axis of Volume-Mass, in which the phenomenal element of water has its place, is volumetric with regard to external contexts and massed with regard to internal ones, both alike being chemical.
14. The qualitative axis of Mass-Volume, in which the phenomenal element of vegetation has its place, is massive with regard to external contexts and voluminous with regard to internal ones, both alike being physical.
15. By 'contexts' I imply an impersonal/personal distinction between particles and wavicles, primary and secondary manifestations of any given element, as with regard to science and religion on the one hand, effectively that of the elemental extremes of subatomic bodies, but with regard to politics and economics on the other hand, effectively that of the molecular intermediaries of subatomic bodies (whether in particle or wavicle modes).
16. Besides the elements of fire, air, water, and vegetation, there are also, of course, subatomic elements such as photons, protons, neutrons, and electrons, as well, in my estimation, as what I call 'elementinos', or photinos, protinos, neutrinos, and electrinos, which have reference, in my work, to internal contexts, or those contexts, in other words, in which supreme and sensible manifestations of impersonal/personal 'rebirth' tend to prevail over whatever, in comparatively 'once born' fashion, is primal and sensual, whether with regard to primary (particle) or secondary (wavicle) options.
17. Just as fire and water are primary elements by dint of their particle basis in appearance and quantity respectively, so I maintain that vegetation and air are secondary elements by dint of their wavicle basis or, rather, centre in quality and essence respectively.
18. Likewise I happen to believe that females, corresponding to feminine and diabolic manifestations of mankind, are primary, while males, corresponding to masculine and divine manifestations of mankind, are secondary, given their qualitative and essential biases. Women, for instance, are not, on that account, the 'second sex', although they will be reduced to a subordinate status whenever or wherever Christian-type criteria, necessarily favouring males (and men in particular), supplant the more standard 'Heathen' criteria which tend to characterize average sexual and social relationships.
19. The essence of Christianity or, rather, of any Christian-type ideology which is anxious to provide a solution (salvation) to the moral problem (for men) of the World and its (inevitably) Heathen criteria, is the offering of an alternative world or, more correctly, lifestyle ... in which (in particular) men are freed from that chief characteristic of Heathen norms, viz. female dominion, and thus encouraged to cultivate, within a 're-born' context, subjective values more germane, in any case, to what is properly male. The Christian is one who has abandoned wife (if married), daughter, sister, mother, grandmother, aunt, girlfriend - in short, females in general - in order to follow the path of Christ, which is effectively that of the Cross. For Christianity is nothing if not a solution, for males, to the problem of female domination, and that is why it is profoundly un-Christian for the mouthpieces of Christ, viz. His ministers, to be anything but male.
20. Of course, the Church, in any or all of its various denominations, is not and never has been truly Christian, in the sense of advocating the separation of males from females to the extent of barring mixed congregations. The Church panders to the World even as, in theory if rarely in practice, it offers hope to men of a better world in Christ. When such a 'better world' is not conveniently relegated to the grave, it is all too often identified with economic betterment and ... family values - the very things which Christ would have and, in fact, did regard as an obstacle to salvation!
21. Economics can be a stepping stone to religion, as sins to grace, or masculine to divine, but it should not be turned into an end-in-itself, else that which is properly pertinent to religion will be 'beyond the pale', and any possibility of Heaven through God accordingly be ruled out. Unfortunately this is in fact the case where, in particular, Protestant countries are concerned, whose churches are, for the most part, such in name only, not in substance! For unless one accepts the reality of airy idealism in its relationship to grace, there is no true religious dimension but only the shameful alternative of Heathen dominion, the dominion of economics by politics and science, as of masculinity by femininity and devility, vegetation by water and fire. If Catholicism leaves something to be desired from a truly religious standpoint, it is at least broadly Christian and not, like the Protestant churches, heathenistically pseudo-Christian. It may be compromised by the World, but it is much less of the World.
22. Philosophically considered, the World is, for me, a combination of feminine and masculine factors, of water and vegetation, Purgatory and the Earth (or oceanic and terrestrial aspects of the planet). It is an amoral compromise between phenomenal manifestations of objectivity and subjectivity, evil and good, and therefore something that falls short of moral perfection. Its amorality results from the combination, through compromise, of relatively immoral (feminine) and relatively moral (masculine) elements. Absolutely immoral (diabolic) and absolutely moral (divine) elements are respectively behind and beyond it.
23. That which combines diabolic and divine factors, fire and air, Hell and Heaven, I call Limbo. Like the World below, Limbo is also an amoral compromise, albeit between noumenal manifestations of objectivity and subjectivity, evil and good, and therefore it, too, falls short of moral perfection. However, the Devil and God do not compromise so easily or readily as woman and man, feminine and masculine, given their comparatively absolutist standings in relation to the noumenal planes of Time and Space, and so it often transpires that, scorning each other, they elect to rule or to lead, as the case may be, women and men.
24. Whether the Devil rules women and men or
whether God leads men and women ... will depend upon the relationship
to men 'down below' in the phenomenal realms of Volume and
25. Thus it can be maintained that so long as worldly compromise between feminine and masculine elements is the mean, the Devil will rule society, whereas the deliverance of men from such worldly compromise through Christ, or some Christ-equivalent Messiah who signifies the overcoming of the World, effectively results in the otherworldly leadership of society by God.
26. However, both the Devil and God have a vested interest in either ruling the World (as in the Devil's case) or leading mankind beyond it (as in God's case), since neither is at ease in the compromise of Limbo, which stands to them as the World to men and women. In fact, it is their absolutist inability to tolerate each other's company which drives them, the objective and subjective extremes of life, to seek either dominion over or deliverance of the World (from itself) and its feminine/masculine relativity.
27. Of course, the above is a slightly facetious account of a more complex relationship, although fire and air, for instance, are no less real, on their own exalted planes of existence, than water and vegetation 'down below', in what are comparatively phenomenal planes of worldly mundaneness. Fire is effectively the first, or most basic and primitive element, and air the last and most evolved element, so that air, arising from vegetation, is in no small degree oblivious of the existence of fire (except, however, when it is accidentally or wilfully burnt). Thus, contrary to Biblical teachings, the Devil, corresponding to fire, is first and God, with His airy correlations, decidedly last - in other words, that which, in elemental terms, is the ultimate Creation rather than the root Creator. We proceed from the Devil and/or Hell to God and/or Heaven, not vice versa, and this is so even in relation to the external contexts of impersonal and personal deities, viz. stellar plane preceding solar plane in the one context, and eyes preceding ears in the other context. Unfortunately, had theology grasped this fact, the world, and the West in particular, would not have made the barbarous mistake of taking the Devil for God and God for the Devil, with very different historical consequences for all concerned!
28. It seems to me that there is a correlation, in very general terms, between the four elements and the main racial groupings on this planet, viz. red, white, black, and yellow, with fire correlating with the red race, water with the white race, vegetation (earth) with the black race, and air (gas) with the yellow race. At any rate, I would argue, in general terms, for such a correlation, which finds cultural confirmation, it seems to me, in the extents to which the different elements, variously transmuted, figure in the ethnic traditions of each of the races - fire figuring very prominently in the red man's culture (as in smoking pipes, funeral pyres, cosmic worship, etc.); water figuring very prominently in the white man's culture (as in baptism, alcoholic drinking, writing, etc.); vegetation figuring very prominently in the black man's culture (as in eating, sex, dancing, etc.); air figuring very prominently in the yellow man's culture (as in sniffing and/or snorting, meditating, horse riding, etc.).
29. Basing racial generalizations on the elements, which isn't as crazy as it might at first appear, does not encourage one to acquiesce in the theory that the human race began in Africa, in the black man, and slowly evolved from there to include red, white, and yellow alternatives to him, alternatives which are no less traditionally indigenous, in global terms, to the West, the North, and the East than he, the black man, is indigenous to the South. On the contrary, an elementally-inspired concept of man in relation to the four main races would suggest that only the yellow race evolved from black ancestry, as air from vegetation (earth), whereas the white race, somewhat antithetical to the black, would be more likely to have evolved or, rather, devolved from the red man, the Indian, as water from fire. In fact, I am so convinced of the plausibility of this theory ... that I have no difficulty in regarding the red man as the oldest and most primal race, just as fire is the most primal element, and the yellow man, by contrast, as the youngest and most evolved race, just as air is the most evolved element. In between, in phenomenal as opposed to noumenal fashion, would appear to lie the white and black races - the former corresponding to water and the latter to vegetation, the one broadly feminine and the other no less broadly masculine. Which is to say, that whereas the white race is more objective than subjective, the black race, by contrast, is more subjective than objective, given, like vegetation, to 'taking' whatever objectivity falls, in rain-like fashion, upon it.
30. Of course, when one starts thinking in gender terms, then 'feminine' and 'masculine' become only two aspects or manifestations of what is more comprehensively female or male, manifestations corresponding, in watery or vegetative fashion, to the phenomenal planes of volume and mass. Behind and beyond these phenomenal attributes are the noumenal attributes of diabolic and divine, corresponding to fire and air, and it is here, it seems to me, that we are less inclined to think in terms of black and white but more inclined, by contrast, to think in terms of red and yellow, whether with regard to external or internal contexts; whether, that is to say, with reference to superfeminine-to-subfeminine in the one case, that of fire, or submasculine-to-supermasculine in the other case, that of air. Fire falls through Space-Time and air rises through Time-Space, while, down below in the phenomenal planes, water falls through Volume-Mass and vegetation rises through Mass-Volume. Hence not only the possibility, indeed probability, of a devolutionary progression from fire to water, red to white on the one hand, but of an evolutionary progression from vegetation to air, black to yellow on the other hand, the former reflective of diabolic and feminine manifestations of objectivity, the latter, by contrast, no less reflective of masculine and divine manifestations of subjectivity.
31. However, if this theory is valid, we should have no hesitation in ascribing to the red and white races a primary character overall, reflective of their elemental correspondence to fiery and watery modes of objectivity, while reserving for the black and yellow races a secondary character overall, reflective of their elemental correspondence to vegetative and airy modes of subjectivity. Nor should we have any difficulty in extrapolating white from red in the one case and yellow from black in the other, the latter pair arising independently of the former pair ... as vegetation and air may be said to arise independently of fire and water, given their correspondence to that which is male as opposed to female, and thus subjective as opposed to objective.
32. Thus not only, according to this theory, are the races not derivable from a single source, one of African origin, but they are not equal ... in the sense of having a similar or identical elemental correspondence. Reds and Yellows appertain to the noumenal planes of Space and Time (albeit in diametrically opposite terms), whereas Whites and Blacks appertain to the phenomenal planes of Volume and Mass (albeit in diametrically opposite terms). There are also grounds for arguing, on this basis, that the female races, being primarily objective, are broadly evil and the male races, their subjective counterparts, no less broadly good; though this would be akin to making a distinction between science and politics on the one side, that of fire and water, as between economics and religion on the other side, that of vegetation and air. In other words, one between the primary and secondary in both noumenal and phenomenal manifestations.
33. There is a sense in which tobacco-smoking is a white man's Hell, a manifestation of cultural fundamentalism that lies behind his more characteristic humanism of alcohol-drinking, with its fluidal (watery), or purgatorial connotations. But if tobacco-smoking, being fiery, is hellish, then how are we to describe the smoking of dope - say, hashish or marijuana - by comparison? The answer, it seems to me, is that dope-smoking signifies a red man's Hell, a cultural fundamentalism per se, and that the smoking of, say, 'joints' by Whites is therefore equivalent to their having gone to a red man's Hell, as from phenomenal fundamentalism in tobacco to noumenal fundamentalism in hashish. Thus does the notion of Western or, more correctly, European decadence present itself in relation to the smoking of dope by persons whose cultural traditions were rooted in tobacco. They have passed over from the relative hell of a mode of smoking which is peripheral to the mainstream humanist culture of beer- or wine-drinking ... to the absolute hell of a mode of smoking which is the fundamentalist per se, and where, presumably, alcohol is peripheral in the guise of spirits, the fieriest of alcoholic options.
34. One thing is absolutely clear: dope-smoking could not be encouraged in a society that was led by God rather than ruled by the Devil - in short, in a transcendentalist society. On the contrary, meditation of an airy character would be the principal mode of cultural indulgence for those who related to what could, I suppose, be regarded as a yellow man's Heaven.
35. And yet, how difficult it is to meditate now in any so-called advanced industrial country! How everything seems to obstruct one from taking meditation seriously! One has only to consider how polluted by traffic the air is ... to have grave reservations about focusing one's attention upon the lungs and their divine truth. Personally, I can never venture out-of-doors, or even open my bedroom window, without feeling thoroughly disgusted by the amount of traffic pollution which poisons the air and makes breathing, that God-given right, an increasingly hazardous experience! How can one take genuine spirituality seriously in a world where what one consciously breathes-in has been spoiled by the ever-present onslaught of exhaust fumes from the millions of cars, buses, trucks, motorcycles, lorries, etc., which congest the roads, turning life into a living hell? Not only do they look bad with their so-often garish colours, the bitter fruit of commercial expedience; they smell bad. In fact, they create an almighty stench which is sometimes so overpowering as to make one feel physically sick. And every year there are more of them on the road, more dinosaur-like monsters which can only belch fumes into the atmosphere and growl or snarl or hoot or rasp in a blatantly subhuman manner - ample testimony, it seems to me, to the low moral calibre of your average driver! In fact, so barbarously subhuman has the whole sorry show become that the phenomenon known as 'road rage' has gained, and will doubtless continue to gain, in momentum, expressing the reptilian savagery into which a sizeable proportion of the human race would seem to have sunk in this 'age of the motorcar', or whatever it is, that has reflected so poorly on contemporary so-called civilization.
36. Yes, we still live, despite the late-twentieth-century collapse of Communism and other barbarous ideologies, in a fundamentally barbarous age, when people are so dominated by the Devil that they think nothing of polluting the air and rendering acquiescence in God, in lung-centred meditation, all but impossible. Not all people, of course, but still a significant number all the same, some of whom are so morally ignorant and bestial that they think nothing of daily polluting themselves as well, inhaling tobacco smoke into their lungs with a frequency and determination which suggests to me an all-out war on God, on what their religious traditions have all along refused to acknowledge as divine, with consequences all-too-painfully familiar, if the insouciance with which they light up another cigarette is anything to judge by! But isn't that the average modern man all over, with his cynical dismissal of religious idealism as fit only for 'fairies' or 'cranks'? As if he were truly a man and not a lamentably feminized male whose vegetative integrity has long since dwindled to a subservient submission beneath the twin evils of water and fire which rain down on him as he drives his motorvehicle along the smoke-filled highways and byways of the urban hell, with or without a cigarette dangling from his twitchy lips all the while! Such a man is no Christian, whatever he may think of himself. He is a once-born Heathen, and what little masculine respect he still has ... is severely compromised by the petrol and water with which he drives his car, or whatever, to the limit of both its and his endurance, a testing age for all concerned, even the innocent!
37. For my part, I would prefer to hear praying people say: 'Lord, give us this day our daily breath and deliver us from fools'; for it is the fools who are making the world ever more unfit for self-respecting people to live in, and so long as they prevail, with their overly democratic sentiments, there is not much prospect of a better world coming to pass.
38. Stout, for instance Guinness, achieves an earthy darkness in its fluidal presentation which suggests a vegetative essence more correlative of masculine than of feminine connotations, and from which the frothy head wells-up like air in bubbly intimation of divine resolution. Such a paradoxically masculine drink as stout is arguably as Irish as, say, Gaelic Football or Hurling, and stands in marked contrast to the light beers and lagers which, with smaller head, are more resolutely feminine in their watery transparency. Yet even Irish stout is only quasi-vegetative, given its fluidal substance. And therefore the drinker of stout is still effectively feminizing himself through fluidal intake, even though less blatantly so than the habitual drinker, more usually English, of lager or light ale.
39. For my part I say, the less alcohol a man drinks the more of a man he is. For anyone who has a truly vegetative integrity will seek rather to minimize than to maximize his fluidal intake, especially with regard to beers and wines.
40. There is besides vegetative and airy
approaches to alcohol, the watery and fiery approaches of larger and/or
wine on the one hand, and of red wine and/or spirits on the other. Probably wine stands above beer or lager as
41. Certainly Gridiron, or American so-called
Football, stands behind
42. Thus it could be argued that spirits and stouts are as far apart as it is possible for alcoholic drinks to get, with wines and beers (including lagers) coming in between. Nevertheless, I am not advocating - and would not advocate - alcohol-drinking of any description, not even with regard to stouts, since alcoholism is one of the chief scourges of the modern world, not least of all where the white man is concerned. It is also one of the most expensive rip-offs.
43. What particularly interests me about alcohol, apart from its cultural varieties and their applicability to different ethnic traditions, is the consideration that even stout may not be all it seems, and that, beneath its superficially masculine appeal, there is really a feminine con-trick that has been used, with no inconsiderable success, against the (in particular) Gaelic Irish by Anglo-Irish interests whose main concern, apart from financial betterment, was to prevent them from becoming too naturalistic and posing a stronger threat, in consequence, to British rule. How better, in this respect, than to provide them with fluidal temptations that had the paradoxical appearance of a male bias about them - vegetation and air, in stout and froth, seemingly getting the better of water and fire? But, really, a feminizing influence even so!
44. Increasingly my sense of the British, of what
it means to be British, is of one's being English or Anglo-Welsh,
Anglo-Scottish, or Anglo-Irish. In other
words, being British is not necessarily commensurate with
45. To be sure, being Gaelic is the opposite of
what it means to be British. It is to
have endured, and still be enduring, British rule in the forms of
Anglo-Scottish, and Anglo-Welsh control, which descends from and
to England. The Gaels are not British
but subject to the British forms of English imperialism.
Hence for them
46. Certainly, I do not believe that Scotland and
Wales can or would wish to achieve independence from England on a
republican basis, given their predominantly Protestant populations,
applies to Ulster loyalists with regard to the desirability of monarchy
vis-à-vis the Catholic loyalty of the Irish Republic to papacy ... must
apply to Scotland and Wales, which would simply find secular
something, incidentally, that Southern Ireland knows little or nothing
beneath them. That being the case, it is
unlikely that they would or could opt out of the U.K., much less
they have a vested interest in clinging to monarchy, the very thing
writer regards as, in a manner of speaking, 'the next best thing', give
a scruple of conscience, to papacy. Nor
is it likely that either
47. No, there is only one way out of Great
Britain, and thus of English dominion, for Scotland and Wales, and that
join with Ireland in the formation of a Gaelic or, better, Cent(e)rist
Federation, a federation of Social Transcendentalist Centres, in which
religious sovereignty becomes its principal identity, an identity
one the right to religious self-realization in the context of what I
Centre', and where both papal and monarchic traditions would be
recognition of the advocate of this New Order as Messiah, effectively a
Second-Coming equivalence whose aim was to liberate the peoples of
Scotland, and Wales not only from British dominion but from their own
State/Church and Protestant/Catholic schismatic relativity, drawing
from the Liberal/Christian dialectics towards a transcendentalist
which only the religious sovereignty of the Centre would ultimately
prevail. Such a sovereignty,
guaranteeing one freedom from worshipful subjection (to tyrannical
could only come to pass if the peoples of the various Gaelic countries
for it, and it would be to seek deliverance, as much as anything, from
political 'sins of the World' that they would be encouraged so to vote. For as long as politically republican and/or
parliamentary 'sins of the (mass/volume) World' continue to prevail,
be no 'end of the World' and, consequently, no prospect of 'Kingdom
in a Centrist federation of
48. One thing the possibility of a Centrist
Federation ... would require is compromise by both Irish Nationalists
Unionists alike, insofar as Irish unification could only be achieved on
basis of the one camp accepting such unification within the wider
necessarily supra-national, of a Centrist Federation, and the other
accepting the truncated loyalism, if you will, of federal unity between
Ireland, Scotland, and Wales in what would amount to a Gaelic
which regional autonomy between the component countries was premised
unified cultural structure having an emblem distinct from both
Unionist traditions alike. Thus we are
effectively talking of a new 'country' which is more than Ireland and
the United Kingdom (of Great Britain and Northern Ireland), the
which, quite apart from the willingness of Scots and Welsh to join,
require a democratically-expressed majority mandate from Irishmen on
of the current border. For there is no
other basis for Irish unification than through democratic consent, and
it seems to me, is there any basis for optimism regarding the concept
unification except in relation to that supra-national resolve of what I
termed a Centrist Federation. Those who
object, whether as Nationalists or Unionists, to this alternative
would either have to live with the consequences of defeat, following a
democratic mandate, or leave Ireland - something that would mainly
any case, to Anglo-Irish intransigent Unionists, as well as to their
or Welsh counterparts ... in the event of a democratically-expressed
mandate for a federation of Social Transcendentalist Centres also
in Scotland and Wales in due course.
49. Thus I look forward to a time when not only
will Ireland be united on the basis of agreement between its two main
traditions to compromise with Social Transcendentalism and its prospect
Centrist Federation, but the remaining hard-line British influence will
withdrawn to return to England and the English nationality that will be
not only to Englishmen but to their Anglo-Irish, Anglo-Scotch, and
counterparts, no longer finding any place for themselves in the
Gaelic culture of our projected Centrist
federation of Ireland, Scotland, and Wales.
The decision to quit would, of course, rest with them and them
alone. But, although some would elect to
stay, the prospect of a Gaelic-speaking
50. Who are the Gaels? Gaels
Celtic or not, would subscribe to the development of Gaelic culture
supra-national borders of a Centrist Federation. An
'M(a)c' in front of your surname
may be of some assistance in delineating Gaels, but it does not matter
surname lacks such a prefix, presumably because your family have
dropped it at
some time or other, or because your surname happens to be of English or
Scandinavian or Norman or Dutch or some other descent.
The important thing is to identify with the
country you happen to have been born in and to remember that the
those who, long centuries ago, left Scandinavia or France or Britain or
or wherever ... to settle in Ireland, not only left their historical
but duly produced offspring who were or became Irish by dint of living
relating to Ireland. The same of course
51. Since I believe that both Protestants and Catholics can be saved to the triadic Beyond of the Centrist Federation, it is not my intention to save Catholics at the expense of Protestants, as though only the former were Gaels, but to offer to people of both denominations the opportunity of progressing beyond their respective religious traditions - something I don't believe they would be too keen on, were it not for the impasse and manifold difficulties which these traditions cause when they come into dialectical conflict and clearly remain an obstacle to political and other progress. The dialectic can be regarded, paradoxically, as a sort of 'blessing in disguise', since it is necessary to transcend it through the conception of a synthetic transmutation ... if there is to be an end to inter-ethnic conflict and rivalry. The democratically expressed option on religious sovereignty would give people just such a way-out of the dialectical dilemma in which they find themselves; for they would cease to be Christians and effectively become Superchristians, cease being either Catholics or Protestants and become Social Transcendentalists. The State/Church relativity would be replaced by the Centre, the context of religious sovereignty, and 'Kingdom Come', in the form, initially, of the Centrist Federation ... would deliver them from 'sins of the World', not least of all with regard to political sovereignty and its parliamentary and/or republican corollary. Such 'sins' would devolve upon the administrative Centre, the 'political' aside to the three tiers of religious praxis, and it would be to serve, predominantly though not of course exclusively, the religiously-sovereign People's spiritual aspirations ... that the Centre would exist, as a sort of benign Devil serving feminine, masculine, and divine manifestations of religious praxis. A kind of final fire allowing water, vegetation, and air to give, take, and be their respective selves, as new orders of humanism, nonconformism, and transcendentalism took root in the triadic Beyond.
52. Now, customarily, I have said that the first (or humanist) tier of this triadic Beyond would be reserved for persons of Anglican descent, the second (or nonconformist) tier for persons of Puritan descent, and the third (or transcendentalist) tier for persons of Catholic descent, and this is still my general belief. What I didn't say before was that each tier would have to be subdivided into mirrors of each of the other tiers, so that, for example, the bottom tier, being humanist in its per se manifestation, would also have quasi-nonconformist and quasi-transcendentalist subdivisions that would mirror, on suitably modified terms, the per se subdivisions of the higher tiers, those reserved, in other words, for persons of Puritan and Catholic descent. These, in turn, would have quasi-humanist and quasi-transcendentalist subdivisions in the case of the nonconformist tier, and quasi-humanist and quasi-nonconformist subdivisions in the case of the transcendentalist tier. And this is important, because it means that each tier, besides having a per se manifestation pertinent to itself, will also be open to a modified form of that which is most applicable to each of the other tiers. No tier would be completely characterized by any one thing, whether feminine, masculine, or divine (supermasculine). And in no tier would it be necessary to mix the genders. In fact, it is important that the genders be kept apart, that all modes of humanism, whether per se down below or 'bovaryized' up above, be reserved for women, all modes of nonconformism, whether per se in between or 'bovaryized' below and above, be reserved for men, and all modes of transcendentalism, whether per se up above or 'bovaryized' down below, reserved for supermen or, at any rate, for that which, in two of the tiers, would be quasi-supermasculine, viz. the quasi-transcendentalism within humanist and nonconformist tiers of certain male persons of Anglican and Puritan descent. Hence women in one of the three subdivisions in each case, men and supermen in the others.
53. There exists a parallel, it seems to me, between visions and dreams on the one hand, and photographs and films on the other - the latter in many ways the more artificial modern equivalents of the former. One can also note a sort of stellar/solar distinction, amounting to the difference between light and fire, between the plane of visions and photographs on the one hand, and that of dreams and films on the other hand. For, like visions, photos are products of light, whereas films are the products, like dreams, of fire, which is to say, of a flickering series of moving images that owe more to solar subjectivity than to stellar objectivity, to male than to female criteria. And, being male or, more exactly, submasculine in their fiery essence, films and dreams share a sort of divine bias that sets them apart from the anterior and, in some sense, higher media of visions and photographs, which are regarded by this writer as diabolic, i.e. characterized by noumenal objectivity as that which precedes, in stellar-over-solar fashion, the noumenal subjectivity of dreams and films.
54. Of course, the Bible gives us a picture of God preceding the Devil, Jehovah preceding Satan, and thus it subscribes to the delusion, as I regard it, of assuming that the higher plane of cosmic Creation is morally superior to the lower plane of cosmic Creation, i.e. that the stellar 'First Mover' is morally superior to the solar 'Fallen Angel', and simply because the higher plane precedes the lower one, as light preceding fire. Hence Jehovah is regarded as God and Satan, corresponding to the 'fallen' context of solar fire, as the Devil. Quite apart from the gross limitation of subscribing to deities who are merely outer and cosmic in their Creative origins, the Bible compounds its shortcomings by adhering to the manifest falsehood of identifying the stellar plane with God and the solar plane with the Devil, so that one could be forgiven for imagining that visions are divine and dreams diabolic, or, equally, that photographs are divine and films diabolic, or even, by gender extrapolation, that females are fundamentally divine and males comparatively diabolic, with the usual correlations of 'good' and 'evil' respectively attaching to each. In reality, however, nothing could be further from the case! Satan is simply the 'fall guy' that gets 'slagged off' by a society that is not prepared or able to 'turn the tables' on Jehovah and admit that the Devil precedes God, not vice versa; that the stellar plane corresponds to the Creatoresque 'First Cause' of the Universe, whether polytheistically or monotheistically, and the solar plane, by contrast, to the 'Fallen-Angel' Effect which emerged from it in due course of cosmic devolution. First there is a light, and then there comes a fire. But it is the light which is diabolic and the fire, by contrast, divine.
55. Therefore to regard, say, photographs as in any way morally superior to films ... would be equivalent to regarding Jehovah as morally superior to Satan or, in personal terms, Moses and/or Saul as morally superior to David. In short, to extrapolate from Biblical falsehood the delusion of God preceding the Devil, and to make-out a divine case, in consequence, for photographs at the expense of films, given their basis in light as opposed to fire, or some fiery parallel. Ditto for visions at the expense of dreams!
56. Nevertheless, we can differentiate, even if we're not prepared to follow Biblical procedure, between black-and-white photographs and colour photos, not to mention between black-and-white films and colour films, conceiving of the black-and-white contexts as closer, by dint of their anterior or earlier manifestations, to what in religious terms one could regard as a Hindu tradition, and the colour contexts, by contrast, as paralleling a Judaic tradition, the sort of religious tradition that derived, in some degree, from the older, Hindu one, but was nonetheless quite distinct from it in terms of its more subjective and even male essence, owing a little more, it seems to me, to the solar plane than to the stellar one, even if still acknowledging the latter in relation to the monotheism of Jehovah-God. Thus not 'turning the tables' on the God-over-Devil delusion but, nevertheless, bringing it down a plane from light to fire, from Kali and Siva, as it were, to Jehovah and Satan, as though more disposed to acknowledge colour visions and dreams than black-and-white ones.
57. Be that as it may, we have to acknowledge a distinction between 'Hinduesque' black-and-white photographs and films, corresponding in some sense to a light-based approach to stellar and solar planes, and 'Judaic' colour photos and films, corresponding, by contrast, to a fire-centred approach to stellar and solar planes. Whether or not a parallel exists with Kali and Siva in the one case or with Jehovah and Satan in the other, this distinction is very real, and would seem to indicate a devolution of perceptual material from a purely optical to an optical/aural synthesis which parallels a shift from light to fire, photographs being purely optical but films increasingly aural, even to the extent of the greater importance attached to music, not least of all in vocal terms!
58. Now although photographs are still fundamentally of the light even when in colour, we can differentiate the noumenal objectivity of black-and-white photographs, corresponding to the superfeminine, from what may be called the noumenal quasi-subjectivity of colour photos, corresponding to the quasi-submasculine (though still fundamentally superfeminine). Conversely, although films are still fundamentally of the fire, even when in black-and-white, we can differentiate the noumenal subjectivity of colour films, corresponding to the submasculine, from what may be called the noumenal quasi-objectivity of black-and-white films, corresponding to the quasi-superfeminine (though still fundamentally submasculine). This allows us to distinguish that which is effectively 'Hinduesque' in superfeminine and quasi-superfeminine light, viz. black-and-white photographs and films, from that which is effectively 'Judaic' in submasculine and quasi-submasculine fire, viz. colour films and photos. The fiery light of black-and-white films, as of Siva, is still fundamentally submasculine, while the lightfire, so to speak, of colour photos, as of Jehovah, is still fundamentally superfeminine.
59. A curious limitation of Western civilization, perhaps more so in Christian times than today, is to view life in terms of light and dark, and to regard the one as good and the other as evil. In reality, however, both light and dark are evil, since associated with fire and water, though the former is arguably absolutely evil and the latter relatively so. What we have here are terms that pertain to the female side of life, the world, etc., in their association with the objective elements of fire and water or, at any rate, with a higher type of fire and a lower type of water. For brightness and darkness are never more recognizably such than in the heights of space and in the depths of the ocean, where their relationship to fire and water is taken to extremes. In fact, in general terms woman is akin to the stars and to the oceanic depths in her ability both to rise above man in brightness and to sink beneath him in darkness, to encompass him, one might say, from the objective 'above' and the objective 'below'. She is both hotter and colder than man, and in hotness and coldness we have the essence of fire and water, of noumenal and phenomenal factors which complement the brightness and darkness of her overall appearance.
60. Thus a society which simply views things in terms of light and dark is displaying a markedly female bias, a sadly lopsided interpretation of life that is likely to result in female domination, as when theology and sexology ruled the Christian West to the detriment, needless to say, of philosophy and theosophy. Latterly, we find psychology and sociology, the secular counterparts of the aforementioned female disciplines, and a similar lopsided view of the world that is further complicated by the delusion of equating the one with good and the other with evil, light and dark, when, in point of fact, they are unequally evil or, at any rate, immoral (objective) in absolute and relative terms.
61. What, then, are the male counterparts to light and dark, the descriptive appearances of fire and water? Appertaining, as already intimated, to philosophy and theosophy, such counterparts are thick and thin, the descriptive appearances of vegetation (earth) and air, and like vegetation and air they are both moral, which is to say, associated with subjective elements in relative (phenomenal) and absolute (noumenal) terms. It is good to be thick or thin, just as it is good to be heavy or light, since heaviness and lightness are the respective essences of vegetation and air, the phenomenal and noumenal factors which males display to a greater extent as a rule than females, given their subjective bias. If, in general terms, women are hotter and colder by turns, then men are heavier and lighter, capable of bogging down in more depression and dejection than women, but equally capable of being gayer and more light-hearted, as we say, when they break free of the 'sloughs of despond' and soar on wings of gladness towards some joyful peak, usually in consequence of having broken free of women or, at any rate, of the female elements in their own make-up. Thus they achieve an airy liberation from the vegetative heaviness and moroseness which is often attributable to the fact of being too much under the influence of female elements, whether with regard to fire or water. Yet there is still an intrinsic degree of heaviness which attaches to vegetation, to the flesh, to the earth, to masculine ideals, and which will always have an association with sin by dint of its phenomenally subjective nature. Still it is relatively good, like the hardness from whence it stems.
62. However, if we can distinguish between quality and essence in this fashion, with regard to vegetation, we can also do so with regard to air, regarding softness in qualitative terms, and seeing it as the next best thing to lightness, the essence of the element in question. Men are qualitatively not only harder than women, they are also, in some sense, softer than them, the respective qualitative concomitants of vegetation and air.
63. Certainly, it could be said, in relative terms, that women are both rougher and smoother than men, since roughness and smoothness are the respective qualitative concomitants of fire and water, whose essence, as we have seen, is hotness and coldness. Thus from an appearance in brightness and darkness, the noumenal and phenomenal antipodes of female experience, women gravitate, via roughness and smoothness, to an essence in hotness and coldness, an essence diametrically antithetical to the heaviness and lightness of men.
64. Strictly speaking, it could be argued that women are usually expected to reflect more brightness and darkness, in relation to fire and water, than either roughness and smoothness or hotness and coldness, whereas men, by contrast, are expected to reflect more hardness and softness or heaviness and lightness, in relation to vegetation and air, than thickness and thinness. In other words, the expectation is that, being primary, women will adhere more closely to the particle aspects of their gender bias, while men, the secondary sex, will endeavour to adhere more closely to the wavicle aspects of a gender bias in which quality and essence should accordingly take precedence over appearance and quantity. Of course, in reality this doesn't always transpire, but it will be found that when men and women are being more resolutely true to themselves, a drift towards the female and male extremes will occur as a matter of course, with appearance and quantity typifying the female gender, and quality and essence the male one, whether in phenomenal or noumenal terms in either case.
65. I have implied a quantitative attribute to each of the elements, whether objective or subjective, so that we think of fire and water, for instance, in quantitative terms. But I do not thereby wish to give the impression that we begin with a quantitative description and then extrapolate descriptions of appearance, quality, and essence from it, as though the quantitative factor was invariably first. Such, in reality, is not the case, and to do adequate justice to each of the elements and their respective attributes we shall have to return to a subatomic framework in which they have their attributive base, whether with regard to the photons/photinos of Space-Time, the protons/protinos of Time-Space, the electrons/electrinos of Volume-Mass, or the neutrons/neutrinos of Mass-Volume.
66. Hence we can define Space-Time, the noumenal axis of photons/photinos, in one of four ways: either in terms of appearance, with regard to light; of quantity, with regard to fire; of quality, with regard to roughness; or of essence, with regard to hotness.
67. Likewise we can define Time-Space, the noumenal axis of protons/protinos, in one of four ways: either in terms of appearance, with regard to thinness; of quantity, with regard to air; of quality, with regard to softness; or of essence, with regard to lightness.
68. Similarly, we can define Volume-Mass, the phenomenal axis of electrons/electrinos, in one of four ways: either in terms of appearance, with regard to darkness; of quantity, with regard to water; of quality, with regard to smoothness; or of essence, with regard to coldness.
69. Finally, we can define Mass-Volume, the phenomenal axis of neutrons/neutrinos, in one of four ways: either in terms of appearance, with regard to thickness; of quantity, with regard to vegetation; of quality, with regard to hardness; or of essence, with regard to heaviness.
70. Thus with the space-time axis of photons/photinos, we descend from light to heat via fire and roughness, whereas with the time-space axis of protons/protinos we ascend from thinness to lightness via air and softness.
71. Thus with the volume-mass axis of electrons/electrinos, we descend from darkness to coldness via water and smoothness, whereas with the mass-volume axis of neutrons/neutrinos we ascend from thickness to heaviness via vegetation and hardness.
72. Fire is accordingly no more than the quantitative description of Space-Time, which also embraces light (brightness), roughness, and heat (hotness) - the light of Space-Time being its appearance, the roughness its quality, and the heat its essence.
73. Air is accordingly no more than the quantitative description of Time-Space, which also embraces thinness, softness, and lightness - the thinness of Time-Space being its appearance, the softness its quality, and the lightness its essence.
74. Water is accordingly no more than the quantitative description of Volume-Mass, which also embraces darkness, smoothness, and coldness - the darkness of Volume-Mass being its appearance, the smoothness its quality, and the coldness its essence.
75. Vegetation is accordingly no more than the quantitative description of Mass-Volume, which also embraces thickness, hardness, and heaviness - the thickness of Mass-Volume being its appearance, the hardness its quality, and the heaviness its essence.
76. Strictly speaking, we cannot say of fire that its essence is hotness, since heat does not derive from a quantity but a quality, viz. the roughness that is its molecular precondition. Roughness and hotness exist as molecular and elemental forms of photon/photino wavicles, whereas light and fire exist as elemental and molecular forms of photon/photino particles. The particle precedes the wavicle, so before there can be roughness or hotness there must first be light or fire, the latter of which derives its quantitative description from the former. Hence light precedes fire, as roughness precedes heat, in the metaphysical or, rather, metachemical unfolding of Space-Time.
77. Likewise, thinness precedes air, as softness precedes lightness, in the metaphysical unfolding of Time-Space, the appearance and quantity of Time-Space appertaining to the elemental and molecular forms of proton/protino particles, with its quality and essence appertaining to the molecular and elemental forms of proton/protino wavicles. Hence we can derive lightness from softness, the essence of Time-Space from its quality, but not from air, since, as a quantitative description, air precludes direct association with essence.
78. Similarly, darkness precedes water, as smoothness precedes coldness, in the chemical unfolding of Volume-Mass, the appearance and quantity of Volume-Mass appertaining to the elemental and molecular forms of electron/electrino particles, with its quality and essence appertaining to the molecular and elemental forms of electron/electrino wavicles. Hence we can derive coldness from smoothness, the essence of Volume-Mass from its quality, but not from water, since, as a quantitative description, water precludes direct association with essence.
79. Finally, thickness precedes vegetation, as hardness precedes heaviness, in the physical unfolding of Mass-Volume, the appearance and quantity of Mass-Volume appertaining to the elemental and molecular forms of neutron/neutrino particles, with its quality and essence appertaining to the molecular and elemental forms of neutron/neutrino wavicles. Hence we can derive heaviness from hardness, the essence of Mass-Volume from its quality, but not from vegetation, since, as a quantitative description, vegetation precludes direct association with essence.
80. It is my belief that Space-Time precedes Volume-Mass, as photons/photinos precede electrons/electrinos, and that Mass-Volume then precedes Time-Space, as neutrons/neutrinos precede protons/protinos. Put in quantitative terms, this would be equivalent to the element of fire preceding water, followed, in due course, by the elements of vegetation (earth) and air, this latter, corresponding to Time-Space, being the last element to arise. Hence, for me, the Devil is what comes first, God last, and woman and man somewhere in between.
81. Now because Space-Time is the first and most basic axis of subatomic elements, it follows that its per se manifestation will be in appearance, the first and most basic subatomic subdivision of photons/photinos. Thus the per se manifestation of Space-Time will be in elemental photon/photino particles, and hence light. Fire, roughness, and hotness, corresponding to quantitative, qualitative and essential modes of Space-Time, will accordingly be its 'bovaryized' manifestations.
82. Likewise, because Volume-Mass is the second and more (relative to most) basic axis of subatomic elements, it follows that its per se manifestation will be in quantity, the second and more (relative to most) basic subatomic subdivision of electrons/electrinos. Thus the per se manifestation of Volume-Mass will be in molecular electron/electrino particles, and hence water. Darkness, smoothness, and coldness, corresponding to apparent, qualitative and essential modes of Volume-Mass, will accordingly be its 'bovaryized' manifestations.
83. Similarly, because Mass-Volume is the third and less (relative to least) basic axis of subatomic elements, it follows that its per se manifestation will be in quality, the third and less (relative to least) basic subatomic subdivision of neutrons/neutrinos. Thus the per se manifestation of Mass-Volume will be in molecular neutron/neutrino wavicles, and hence hardness. Thickness, vegetation, and heaviness, corresponding to apparent, quantitative and essential modes of Mass-Volume, will accordingly be its 'bovaryized' manifestations.
84. Finally, because Time-Space is the fourth and least basic axis of subatomic elements, it follows that its per se manifestation will be in essence, the fourth and least basic subatomic subdivision of protons/protinos. Thus the per se manifestation of Time-Space will be in elemental proton/protino wavicles. Thickness, air, and softness, corresponding to apparent, quantitative and qualitative modes of Time-Space, will accordingly be its 'bovaryized' manifestations.
85. That which, in Space-Time, is chiefly characterized by elemental particles will be the per se manifestation of an axis which is, by definition, materialist, since materialism is deducible to the most basic subdivision of the subatomic (in this case of photons/photinos).
86. That which, in Volume-Mass, is chiefly characterized by molecular particles will be the per se manifestation of an axis which is, by definition, realist, since realism is deducible to the more (relative to most) basic subdivision of the subatomic (in this case of electrons/electrinos).
87. That which, in Mass-Volume, is chiefly characterized by molecular wavicles will be the per se manifestation of an axis which is, by definition, naturalist, since naturalism is deducible to the less (relative to least) basic subdivision of the subatomic (in this case of neutrons/neutrinos).
88. That which, in Time-Space, is chiefly characterized by elemental wavicles will be the per se manifestation of an axis which is, by definition, idealist, since idealism is deducible to the least basic subdivision of the subatomic (in this case of protons/protinos).
89. Hence the space-time axis of photons/photinos manifests, besides materialism per se, quasi-realist, quasi-naturalist, and quasi-idealist forms of materialism, corresponding to the quantitative, qualitative and essential subdivisions of its basic element.
90. Hence the volume-mass axis of electrons/electrinos manifests, besides realism per se, quasi-materialist, quasi-naturalist, and quasi-idealist forms of realism, corresponding to the apparent, qualitative and essential subdivisions of its basic element.
91. Hence the mass-volume axis of neutrons/neutrinos manifests, besides naturalism per se, quasi-materialist, quasi-realist, and quasi-idealist forms of naturalism, corresponding to the apparent, quantitative and essential subdivisions of its basic element.
92. Hence the time-space axis of protons/protinos manifests, besides idealism per se, quasi-materialist, quasi-realist, and quasi-naturalist forms of idealism, corresponding to the apparent, quantitative and qualitative subdivisions of its basic element.
93. Since science corresponds to materialism, politics to realism, economics to naturalism, and religion to idealism, it follows that adherence to Space-Time will always result in materialistic forms of science, politics, economics, and religion; that adherence to Volume-Mass will always result in realistic forms of science, politics, economics, and religion; that adherence to Mass-Volume will always result in naturalistic forms of science, politics, economics, and religion; and, finally, that adherence to Time-Space will always result in idealistic forms of science, politics, economics, and religion.
94. Whereas appearance and quantity are primary attributes, corresponding to elemental and to molecular particles, quality and essence are secondary attributes, corresponding to molecular and to elemental wavicles.
95. The 'primary' does not denote cultural or moral superiority so much as precedence, since it is the base from which the 'secondary' springs.
96. The space-time axis of materialism has reference to a metachemical basis, which is the noumenal antithesis of Time-Space.
97. The volume-mass axis of realism has reference to a chemical basis, which is the phenomenal antithesis of Mass-Volume.
98. The mass-volume axis of naturalism has reference to a physical basis or, rather, centre, which is the phenomenal antithesis of Volume-Mass.
99. The time-space axis of idealism has reference to a metaphysical centre, which is the noumenal antithesis of Space-Time.
100. The secondary, or wavicle, element is an abstraction from the primary, or particle, element. Yet it is the primary element which, in its apparent and quantitative bases, signifies form as against content.
101. The form of the concrete primary element contrasts with the content of the abstract secondary element.
102. More comprehensively, the form of the apparent element and the concretion of the quantitative element, corresponding to elemental and to molecular particles, contrast with the content of the qualitative element and the abstraction of the essential element, corresponding to molecular and to elemental wavicles.
103. To concretize from appearance to quantity is the opposite of to abstract from content to essence.
104. Science always has to do, in greater or lesser degrees of appearance, with form, whereas politics always has to do, in greater or lesser degrees of quantity, with concretion.
105. Economics always has to do, in greater or lesser degrees of quality, with content, whereas religion always has to do, in greater of lesser degrees of essence, with abstraction.
106. From the formal materialism of science to the concrete realism of politics, but from the conceptual naturalism of economics to the abstract idealism of religion.
107. The political quasi-realism, economic quasi-naturalism, and religious quasi-idealism of Space-Time will be tempered by the formal materialism of science.
108. The scientific quasi-materialism, economic quasi-naturalism, and religious quasi-idealism of Volume-Mass will be tempered by the concrete realism of politics.
109. The scientific quasi-materialism, political quasi-realism, and religious quasi-idealism of Mass-Volume will be tempered by the conceptual naturalism of economics.
110. The scientific quasi-materialism, political quasi-realism, and economic quasi-naturalism of Time-Space will be tempered by the abstract idealism of religion.
111. The appearance of formal materialism is light.
112. The quantity of concrete realism is water.
113. The quality of conceptual naturalism is hardness.
114. The essence of abstract idealism is lightness.
115. From the materialist materialism of elemental photon/photino particles to the quasi-idealist materialism of elemental photon/photino wavicles via the quasi-realist materialism of molecular photon/photino particles and the quasi-naturalist materialism of molecular photon/photino wavicles within the metachemical axis of Space-Time.
116. From the quasi-materialist realism of elemental electron/electrino particles to the quasi-idealist realism of elemental electron/electrino wavicles via the realist realism of molecular electron/electrino particles and the quasi-naturalist realism of molecular electron/electrino wavicles within the chemical axis of Volume-Mass.
117. From the quasi-materialist naturalism of elemental neutron/neutrino particles to the quasi-idealist naturalism of elemental neutron/neutrino wavicles via the quasi-realist naturalism of molecular neutron/neutrino particles and the naturalist naturalism of molecular neutron/neutrino wavicles within the physical axis of Mass-Volume.
118. From the quasi-materialist idealism of elemental proton/protino particles to the idealist idealism of elemental proton/protino wavicles via the quasi-realist idealism of molecular proton/protino particles and the quasi-naturalist idealism of molecular proton/protino wavicles within the metaphysical axis of Time-Space.
119. Chemical science, corresponding to quasi-materialist realism, is once removed from the materialist per se (metachemical) of science; physical science, corresponding to quasi-materialist naturalism, is twice removed from the materialist per se of science; and metaphysical science, corresponding to quasi-materialist idealism, is thrice removed from the materialist per se of science.
120. Metachemical politics, corresponding to quasi-realist materialism, is once removed from the realist per se (chemical) of politics; metaphysical politics, corresponding to quasi-realist idealism, is twice removed from the realist per se of politics; and physical politics, corresponding to quasi-realist naturalism, is thrice removed from the realist per se of politics.
121. Metaphysical economics, corresponding to quasi-naturalist idealism, is once removed from the naturalist per se (physical) of economics; metachemical economics, corresponding to quasi-naturalist materialism, is twice removed from the naturalist per se of economics; and chemical economics, corresponding to quasi-naturalist realism, is thrice removed from the naturalist per se of economics.
122. Physical religion, corresponding to quasi-idealist naturalism, is once removed from the idealist per se (metaphysical) of religion; chemical religion, corresponding to quasi-idealist realism, is twice removed from the idealist per se of religion; and metachemical religion, corresponding to quasi-idealist materialism, is thrice removed from the idealist per se of religion.
123. From astronomy to fundamentalism via authoritarianism and feudalism within the metachemical axis (diabolic) of Space-Time.
124. From chemistry to humanism via parliamentarianism and liberalism and/or socialism within the chemical axis (feminine) of Volume-Mass.
125. From physics to nonconformism via republicanism and capitalism within the physical axis (masculine) of Mass-Volume.
126. From ontology to transcendentalism via totalitarianism and corporatism within the metaphysical axis (divine) of Time-Space.
127. Only astronomy, parliamentarianism, capitalism, and transcendentalism, corresponding to metachemical science, chemical politics, physical economics, and metaphysical religion respectively, are germane to per se positions or standings within their respective axes. All the rest correspond to 'bovaryized' modes of science, politics, economics, and religion which stand - and in the circumstances can only stand - in subordinate relationships to their respective per se disciplines.
128. Science is always apparent, even when 'bovaryized', and thus contrasts with the essential nature of religion.
129. Politics is always quantitative, even when 'bovaryized', and thus contrasts with the qualitative nature of economics.
130. The man who reduces everything to formal appearances is almost bound to deny the 'reality' of abstract essences, since such a man, a scientist, is by definition a materialist.
131. Strictly speaking, abstract essences do not possess a reality; they are idealistic, and should only be conceived of in idealist terms. Still, idealism is just as much a part of the overall equation of things as realism or, for that matter, naturalism and materialism. You cannot live without idealism; for, in the final analysis, air exists, and we need to breathe air in order to survive. Even the scientist breathes air, if unreflectively and without due consideration for its idealistic significance on the plane of true, or genuine, religion.
132. Scientists do more to pollute air, as a rule, than their religious counterparts.
133. By true, or genuine, religion I, of course, mean transcendentalism, the idealistic idealism that treats of the spirit in its relationship to that universal medium, the air. Naturalist, realist, and materialist forms of religion do not do this, since their principal elements are respectively vegetation, water, and fire.
134. Naturalist religion, being vegetative, has reference, through the brain, to the word; realist religion, being watery, has reference, through the womb, to the child; materialist religion, being fiery, has reference, through the heart, to the soul, that seat of the emotions. Only idealist religion, being airy, has reference, through the lungs, to the spirit.
135. Naturalist religion is more generically known as nonconformism; realist religion more generically known as humanism; materialist religion more generically known as fundamentalism; and idealist religion more generically known as transcendentalism.
136. All the above types of religion, whether quasi-idealistic 'bovaryizations' of their respective elements or (in the one case) not, are of the 're-born', or internal varieties of religious observance, and contrast, in sensibility, with the 'once born', external forms of religion which, though entitled to the same generic descriptions, have less to do with either the brain, the womb, the heart, or the lungs than with the phallus (focus of the flesh), the tongue, the eyes, or the ears. For here, too, a correlation with the elements is feasible - phallus with vegetation, tongue with water, eyes with fire, and ears with air. In fact, such 'once born' forms of religion have reference to the elements rather than to their internal, or 're-born' counterparts, the elementinos. Thus they are cruder and more basic.
137. You can no more have religion without economics, than politics without science. For religion is an abstraction from economics, as air from vegetation, and has reference, when true, to the peace (more correctly dance) that surpasses understanding (meaning the vegetative intellect, or word), which, unlike the essence of things, has a qualitative correlation, the necessary conceptual precondition of anything abstract.
138. Just as the wise man rises from economics to religion, so the fool remains bogged down in economic considerations and interests, to the exclusion of anything idealistic. Yet there is a relationship, all the same, between naturalism and idealism, vegetation and air, sin and grace, and one cannot live exclusively in either realm even if, depending on one's circumstances, one tends to predominantly favour one realm over the other.
139. Strictly speaking, folly and wisdom, having to do with sin and grace, are male attributes, like masculinity and divinity, and contrast with what may be called the female attributes of evil and good, which, like devility and femininity, appertain to crime and punishment.
140. There is therefore a sense in which males, if properly masculine and/or divine, are beyond evil and good, whether in terms of sinful folly or, more completely, graceful wisdom. For the male side of life has less to do with evil and good than with folly and wisdom, which are secondary to evil and good in much the same way that economics and religion are secondary to science and politics, those particle-based primary disciplines with a more specifically female origin in objectivity. In fact, we can in general terms describe science as evil, politics as good, economics as foolish, and religion as wise, bearing in mind the apparent/quantitative and qualitative/essential distinctions, deducible to particle and wavicle subdivisions of the basic elements and/or elementinos, in both elemental and molecular modes.
141. A correlation assuredly exists, therefore, between materialism, the elemental particle element/elementino, and evil; between realism, the molecular particle element/elementino, and good; between naturalism, the molecular wavicle element/elementino, and folly; and between idealism, the elemental wavicle element/elementino, and wisdom. Such a correlation or, rather, series of correlations ... are equivalent to scientific, political, economic, and religious distinctions, with diabolic, feminine, masculine and divine implications, whether literally or with regard to their 'bovaryized' manifestations.
142. If evil and good are equivalent to crime and to punishment, the feminine figure weighing punishment against crime in her scales of justice, then such terms have no genuine applicability to economics and to religion, since they are specifically female attributes whose objective origins, divisible between noumenal and phenomenal planes, reflect the struggle of diabolic and feminine powers, as between fire and water. Evil and good are therefore terms which should be reserved for science and politics, whether directly or indirectly. Crime is evil and punishment, the punishment of crime, alone good. Science is either evil or, if accountable to politics, deals with and combats evil, whereas politics is either good, dealing with the happiness of the greater number, or, if under the shadow of science, effectively evil, serving to advance an evil cause. In such fashion, women are either evil or good, not exactly one thing or the other, of course, but predominantly so, with leanings towards crime or punishment, science or politics, appearance or quantity, cruelty or justness (in combating evil), as the case may be. Broadly, the dress is symbolic of the one and the skirt of the other, with due noumenal and phenomenal objective implications respectively. The woman wearing a dress is recognizably evil, compared to the one garbed in a skirt. She is sartorially closer to materialism than to realism. She has not decided or, on such-and-such a particular occasion, has not opted to descend from devility to femininity, crime to punishment. She is fire rather than water.
143. To descend (fall) from the evil of materialism in Space-Time to the goodness of realism in Volume-Mass, as from fire to water, but to ascend (rise) from the folly of naturalism in Mass-Volume to the wisdom of idealism in Time-Space, as from vegetation to air.
144. Just as the woman who converts from evil to good tends to prefer the use of a skirt to a dress, so the man who converts from folly to wisdom tends to prefer the use of a (one-piece) zippersuit to trousers. She falls from noumenal objectivity to phenomenal objectivity, while he rises from phenomenal subjectivity to noumenal subjectivity.
145. It is therefore unlikely that the wise man would be partial to trousers and/or jeans at the expense of zippersuits, since trousers tend to reflect the molecular relativity of masculinity, whereas zippersuits more readily connote with the elemental absolutism of divinity.
146. When evil and good enter into religion, it is on the basis of quasi-idealistic materialism, or fundamentalism, and quasi-idealistic realism, or humanism. The former's approach to essence is via the elemental wavicle photon/photino of hotness, while the latter's approach to essence is via the elemental wavicle electron/electrino of coldness. The one is a fourth- and the other a third-rate approach to essence.
147. Conversely, on the male side of the gender divide folly and wisdom enter into religion on the basis of quasi-idealistic naturalism, or nonconformism, and idealistic idealism, or transcendentalism. The former's approach to essence is via the elemental wavicle neutron/neutrino of heaviness, while the latter's approach to essence is via the elemental wavicle proton/protino of lightness. The one is a second- and the other a first-rate approach to essence, commensurate, as I have contended, with religion per se.
148. The 'fool' is one who, being specifically masculine, allows water and/or fire to rain down on him rather than 'turn his back' on it and achieve liberation through the air. He is bogged down in vegetation and consequently acquiescent in the female objectivity of evil and good. As a man, he is not, of course, intrinsically biased towards evil and good himself, but is only relatively beyond them in relation to his folly, not absolutely beyond them in relation to wisdom.
149. One becomes wise not because of evil and good, but in spite of evil and good, since the female aspect of things in noumenal and phenomenal forms of objectivity does not directly encourage a man to become wise but, rather, profits from his folly, which is to say, his ongoing acquiescence in evil and good, diabolic and feminine, crime and punishment, etc., etc.
150. The wise man has turned away from folly, the folly of sin and its acquiescence, by association, in crime and punishment, in order to achieve grace. He was once a fool who became disillusioned with his folly and, following Christ's example, turned away from sin. He is not a family man but, rather, closer to one who has turned away from woman in order to achieve, via the Cross/Supercross, an accommodation with God. The truly wise man, a superman, is beyond the flesh, though not only with regard to the physical body but also with regard to the brain, since 'the word' is the mode of folly which corresponds to the understanding, to intellectual sin in nonconformist 'rebirth', and is thus a shortfall from that 'peace' which comes through the spirit when once one acquiesces in the lungs and gives oneself up to the breath, achieving, via the 'ultimate Father', the 'ultimate Holy Spirit'.
151. The danger with and limitation of 'the Cross' as a symbol of fleshy denial ... is that one may come to identify both the heart and the lungs with the (crucified) body, rather than limit the latter to the flesh. In fact, one may even come to exaggerate the importance of the brain in relation to the physical body, deeming it to be apart from the flesh. Then follows the spiritual error of taking 'the word' too seriously in relation to religion, with consequences all-too-Christian in a literally nonconformist way.
152. No, the heart is no-less fundamentally anterior to the physical body than the lungs are transcendentally posterior to it, both alike appertaining to the noumenal planes of Time and Space in their diametrically antithetical ways, the one as inner personal Devil and the other as inner personal God. Obviously it is the lungs rather than the heart which matters from a Superchristian, or transcendentalist, standpoint, and so it is to the lungs that one must rise if one is to achieve salvation from the world of fleshy relativity, including that of the brain. Only those who have a supermasculine capacity to be Superchristian can expect to achieve this, and theirs is effectively the way of the Supercross.
153. Whereas the Cross merely leads a man to realize his phenomenal self (brain) in relation to 'the word', the Supercross will lead the superman to realize his noumenal self (lungs) in relation to the spirit, thus bringing him to God.
154. That which is attuned to 'the word' is mind and phenomenal; that, by contrast, which is attuned to the breath is spirit and noumenal. The spirit stands to the mind as superego to ego, and in realization of the significance of the breath it passes beyond self to identification with the universal spirit ... of the air. The mind, affiliated to the intellect, can only become conscious; the spirit, attuned to the breath, becomes superconscious, and thus One with the Holy Spirit of Heaven. The mind, achieving consciousness through realization of 'the word', can only become One with the Holy Mind of (the) Earth. The Superchristian superman is a 'Son of God' who rides the lungs to the essence of the breath. The Christian man, by contrast, is a 'Son of Man' who rides the brain to the essence of 'the word'. The former achieves lightness, the latter heaviness. Spiritual joy as opposed to intellectual pleasure. Transcendentalist grace as against nonconformist sin. Wisdom rather than folly.
155. The cruelty of evil, which is crime, stands apart from the justness of goodness, which is punishment, pretty much as diabolic from feminine, the Devil from woman, fire from water.
156. Fundamentally, goodness is no more than an adroitness or appropriateness (cleverness, smartness, etc.) with regard to dealing with evil, a turning of the hose, so to speak, upon the fiery evil which threatens to barbarously sweep all before it in its criminal preoccupation with cruelty. The 'good' person, specifically when feminine, justly opposes crime with punishment, thereby protecting civilization from the ravages of barbarism.
157. A society that rejects the punishment of criminal behaviour is neither good nor civilized, but may well be one that, if formerly civilized, has 'gone to the dogs' of Hell, the Devil, barbarism, etc. It is giving a free hand to the criminal.
158. The stupidity of folly, which is sin, stands apart from the kindness of wisdom, which is grace, pretty much as masculine from divine, man from God, vegetation from air.
159. Wisdom is really a kindness with regard to folly, a forgiveness of folly and its preoccupation, through moral stupidity, with sin. The wise person, especially when supermasculine, seeks to redeem sin through grace, thereby advancing culture at the expense of nature.
160. A society that rejects the redemption of sinful behaviour is neither wise nor cultural, but may well be one that, if formerly cultural, has 'gone to the dogs' of the Earth, man, nature, etc. It is giving free rein to the sinner.
161. Traditionally, the sincere confession of sins has led, in all genuinely Christian societies, to absolution and the redemptive wisdom of grace. The sinner has acknowledged his folly and sought to atone for it through confession. But he has returned, more often than not, to his folly and a renewed commitment to sin. He has been adjudged man, and man, being masculine, is prone to sin. Such is the Christian norm, which, centred in masculine nonconformism, has its fulcrum, so to speak, in the phenomenal realm of vegetation, commensurate with Mass-Volume, and not in the noumenal realm of air, commensurate with Time-Space. Hence sin has tended to overshadow grace, and grace itself has not been achieved on anything like genuine terms, with reference to sustained high-level meditation, but largely in relation to absolution for sinful contrition. In short, an intellectual grace, commensurate with the verbal forgiveness of sins by priests, has tended to prevail, and such a cerebral grace, identifiable, in Catholic terms, with the Holy Ghost, will easily succumb to the folly of renewed sin in fleshy stupidity. Lacking genuine spiritual authenticity the received grace of the Catholic penitent is ever vulnerable to sinful folly, and folly it is, at the end of the day, that tends to prevail. Hence man remains bogged down in sinful habits even as he seeks their forgiveness through confession. The masculine predominates over the divine (supermasculine), and the stupidity of folly continues to characterize the average Christian man's relationship to religion. Folly and goodness, sin and punishment, stupidity and adroitness, masculine and feminine, join hands to perpetuate the World, an amoral context of compromise between fleshy Earth and watery Purgatory. Such are the limitations of Christianity!
162. The Superchristian disposition to which, as a self-confessed Social Transcendentalist, I subscribe, would not encourage such a mass-volume perspective on man as Christianity has tended to do in its phenomenal limitations, but would be determined, instead, to up-the-stakes, as it were, from sin to grace by actually having an authentic commitment to grace in place through meditation, thereby transcending the cerebral limitations which have characterized the Christian commitment to grace through verbal absolution. Even the masculine level of Superchristianity in the second tier of my projected triadic Beyond would be less sinful to the extent that its devotees would be encouraged, as nonconformists, to participate in synthetic contemplation of the truth through enhanced self-knowledge, passing from the Christian 'word' of New Testament tradition to the Superchristian 'word' of, presumably, disc presentation of my work via computers. The 'sinfulness' of such middle-level Superchristians would be much more informed by grace than would otherwise have been possible, and the emphasis on sin which coloured Christian thinking would no longer apply. Besides, a post-worldly set-up like the triadic Beyond, commensurate with 'Kingdom Come', would not be subject to the same amoral criteria as applied to the World, where heterosexual compromise between the masculine and feminine aspects of life was ever the mean. On the contrary, the bottom two tiers of this triadic arrangement would reflect, in their different ways, the salvation of men and women from the World ... of, amongst other things, heterosexual relationships ... to the Otherworld ... of post-heterosexuality, whether in terms of a bias for lesbianism below or for homosexuality above, since once Purgatory and the Earth (in the religious sense we are here adumbrating) are torn asunder, the World ceases to meaningfully exist and the post-worldly structures of 'Kingdom Come' take its place. This is already effectively the case where lesbians and homosexuals are concerned, since they operate, to all intents and purposes, on a post-worldly basis which intimates of 'Kingdom Come'. Little wonder that they find scant encouragement or understanding in the Church, rooted, as it is, in the 'increase-and-multiply' ethic of the paganistic Old Testament!
163. Concerning lesbians and homosexuals, I am of the opinion, after due philosophical deliberation, that they are the sort of people who would feel more at ease within 'Kingdom Come' than they do in the World (amoral society as presently constituted), and that their place would accordingly be, as already suggested, in the bottom two tiers of the triadic Beyond, lesbians, by and large, in the humanist tier and homosexuals in the nonconformist one. Thus I regard lesbians and homosexuals strictly within terms of Mass and Volume, which confirms a phenomenal bias towards bodily sex. Sex is, fundamentally, a physical and therefore effectively lower-class phenomenon, as germane not to Limbo (Hell and Heaven) but to the World (Purgatory and the Earth). Thus even post-worldly sex, as we may call lesbianism and homosexuality, is of a phenomenal status that could only be relative to Volume and Mass. There could be no question of active lesbians or homosexuals finding a place for themselves in the third and top tier of my triadic Beyond, since where Space is concerned one is above the phenomenal planes of Volume and Mass, and thus above any possibility of physical sexual relations with other people. One would be expected, as a superman, to be celibate, in keeping with the commitment of third-tier people to authentic grace, although, in practice, this celibacy need not exclude occasional recourse, by supermen, to the use of plastic inflatables, or so-called 'sex dolls', whose airy constitution would be eminently compatible with transcendentalism. Even the homosexual or lesbian use of plastic inflatables would not be incompatible with this third tier, albeit more in connection with persons who were affiliated to the quasi-nonconformist and quasi-humanist subdivisions thereof than for those more genuinely supermasculine individuals in its per se subdivision.
164. However, all this is of course relative to the individual's background or private life, not to the context of meditative praxis as such. And the same of course applies to homosexuals and lesbians down below, in the nonconformist and humanist tiers of our triadic Beyond, whose various commitments to religious praxis would be conducted independently of their sexual background or predilections. Gender separation is, in any case, of the essence of 'Kingdom Come', and such an arrangement is simply more reflective of post-worldly sexual relationships than of anything overly heterosexual, and hence worldly. Heterosexuals would not, of course, be excluded from the triadic Beyond, but they would probably find it harder to live with than their lesbian or homosexual counterparts. Eventually, it is to be expected that heterosexuality will die out, as artificial reproductive methods gradually supersede natural reproduction, thereby enabling more and more people to become ever-more post-worldly, and hence culturally integrated into 'Kingdom Come'. You cannot indefinitely sustain an amoral sexuality germane to the World in a society which is no longer of the World but decidedly Otherworldly in its religious aspirations. Heterosexuality in such a society would be anachronistically at loggerheads with the praxis of Social Transcendentalism.
165. When one considers gender in relation to evil and good on the one hand, and in relation to folly and wisdom on the other, it becomes obvious that the female character of the former pair and the male character of the latter pair means that any society in which evil and good tend to predominate over folly and wisdom, even, in extreme cases, to the effective exclusion of the latter pair, will be so female-dominated as to have effectively bent or twisted males, in quasi-feminine and quasi-diabolic fashion, away from what is properly male towards an accommodation with evil and good, whereas that society, by contrast, in which folly and wisdom tend to preponderate ... will be so male-dominated or, rather, biased ... as to have effectively bent females, in quasi-masculine and quasi-divine fashion, away from what is properly female towards an accommodation with folly and wisdom. Hence the concept of 'bentness' cannot be divorced from the extents to which gender is expected or made to compromise with that which is more germane to the opposite sex than to the sex to which one properly belongs. The 'bent male' is effectively a female in his commitment to evil and/or good, while the 'bent female' is effectively a male in her commitment to folly and/or wisdom. At least this is so to all intents and purposes, even if, in reality, gender retains a certain ineluctable fixity or immutability which remains 'true' to itself even as it is superficially, in social terms, acquiescing in its opposite, with whatever detrimental consequences. For, believe it or not, there are detrimental consequences from being at cross-purposes with one's gender, not least with regard to diminished self-respect, tension, nervousness, aggravation, ambivalence, etc. In this respect, English males are usually at a disadvantage to their Irish counterparts, since 'bentness' is more characteristic of males in England and of females in Ireland, and one need only listen to the voices of Englishmen to realize how pressurized English males often are to conform to female-dominated criteria and acquiesce in evil and good at the expense of folly and wisdom. This, at any rate, is more so of English 'gentlemen' than of their proletarian counterparts, many of whom would be more willing to identify with folly ... in arguably Irish proletarian fashion.
166. If a man is 'bent' from being too given to evil and good, crime and punishment, devility and femininity, at the expense of folly and wisdom, then, by a converse token, a woman is 'bent' from being too given to folly and wisdom, sin and grace, masculinity and divinity, at the expense of evil and good. A society or country like Britain in which, in due Heathen fashion, evil and good take precedence over folly and wisdom ... will consequently have a large number of 'bent males' and not a few domineering females. In fact, the degree to which men are held in contempt by women in England ... would be inconceivable on any but a Heathen basis, wherein the female elements in life are granted considerable freedom to 'rule the roost' and dominate things male, constraining the latter to a merely masculine acquiescence in their objective will. By contrast, a country like Eire in which, traditionally, folly and wisdom take precedence over evil and good, will have a large number of 'bent females' and not a few liberated (from the World) males (including priests). In fact, the degree to which women are if not held in contempt, then treated with moral caution and suspicion in Eire ... would be inconceivable on any but a Christian basis, wherein the male elements in life are given ecclesiastical encouragement to develop at the expense of things female, constraining the latter to a merely feminine acquiescence in their subjective will. Hence whereas, in England, women are free to cultivate the diabolic and/or feminine in Superheathen/Heathen terms, in Eire, by contrast, they have traditionally been expected to defer to Christian Otherworldliness and remain phenomenally subordinate to phenomenal and noumenal or, at any rate, quasi-noumenal (given the absence of authentic grace) manifestations of masculine and divine subjectivity, slotting in below men in suitably feminine terms. Without a shadow of a doubt, the latter arrangement, although characterized by Christian limitations, is wiser and therefore better for men. No man in his right mind would sincerely wish to be dominated by women!
167. So we may contrast, broadly and in general terms, the female-based structures that tend to focus on evil and good with the male-centred structures that tend, by contrast, to focus on folly and wisdom, deeming sin and grace to be of more relevance (to males) than crime and punishment. If the female-based structures tend to result, in due primary fashion, in a bias towards autocracy and democracy, fire and water, then the male-centred structures tend to result, in due secondary fashion, in a bias towards bureaucracy and theocracy, vegetation and air. The one will have a parliamentary democracy with a constitutional monarchy behind it, an evil accountable to the general good, whereas the other will have a republican democracy with an infallible papacy behind or, rather, beyond it. (Though, in point of fact, the Church is torn between alpha and omega, theological mysticism and ideological gnosticism, the Behind and the Beyond, rather like the Bible itself, divisible into two often conflicting testaments, and thus the Church doesn't extend as far beyond secular power as would be the case were there no adherence to cosmic-based divinity in the guise of Jehovah, and more incentive, instead, for the cultivation of authentic grace - something that can only happen in relation to 'Kingdom Come' and, consequently, following a democratically-engineered transcendence of both Church and State by and through the Centre, as identified by me with the context of religious sovereignty and the rights of the People to civil, natural, and cultural modes of religious observance in a three-tier structure, as already discussed.)
168. Be that as it may, the distinction between
these two types of society, broadly identifiable with
169. If it is just to punish the cruelty of crime, then it is kind to forgive the stupidity of sin. The 'good woman' can therefore be contrasted with the 'wise man', as one who is just rather than kind.
170. Absolutely antithetical to the kindness of the 'wise man' is the cruelty of the 'evil woman', while relatively antithetical to the stupidity of the 'foolish man' is the justness of the 'good woman'.
171. Because both evil and goodness are objective attributes, they are alike immoral, the former absolutely so ... in relation to the noumenal axis of Space-Time, the latter relatively so ... in relation to the phenomenal axis of Volume-Mass. Since this is a distinction between devility and femininity, we may categorize evil in terms of vicious immorality, but goodness in terms of virtuous immorality, since the latter appertains to the redeemed female whose will is to punish cruelty. Goodness is not therefore commensurate with morality, but only with the adroit directing of immorality towards a punishing end. The 'good woman' is virtuously immoral (just).
172. Conversely, because both folly and wisdom are subjective attributes, they are alike moral, the former relatively so ... in relation to the phenomenal axis of Mass-Volume, the latter absolutely so ... in relation to the noumenal axis of Time-Space. Since this is a distinction between masculinity and divinity, we may categorize folly in terms of vicious morality and wisdom in terms of virtuous morality, since the latter appertains to the redeemed male whose will is to avoid sin by cultivating authentic grace. Yet the sinner, or stupid male, is not immoral on account of his fleshy folly but simply viciously moral, his subjectivity being rather more phenomenal than noumenal.
173. Consequently we may contrast the fall from vicious immorality to virtuous immorality, evil to goodness in females, with the rise from vicious morality to virtuous morality, folly to wisdom in males. Crime is viciously immoral (noumenally objective) and punishment ... virtuously immoral (phenomenally objective), whereas sin is viciously moral (phenomenally subjective) and grace ... virtuously moral (noumenally subjective). Cruelty devolves to justness on the female side of the gender divide, and stupidity evolves to kindness on the male side of the gender divide. There is nought crueller than the Devil or kinder than God, the space-time and time-space extremes of noumenal experience.
174. To contrast the Devil's fear of punishment (from woman) with man's hope of forgiveness (from God).
175. To contrast woman's anger at cruelty (by the Devil) with God's sorrow at stupidity (by man).
176. Man's stupidity stands at a vicious disadvantage to woman's adroitness (in justly combating evil) in the World, since a superficial or matter-of-fact appraisal of the two attributes would suggest that it is better to be adroit than stupid. And, for this reason, men are usually annexed to the dominion of justness in its struggle with cruelty. But the sinful stupidity of men is still moral compared or, rather, contrasted with the immorality of the punishing adroitness of women, and on that account it can be redeemed through grace and elevated, temporarily or otherwise, to the wisdom of virtuous morality, wherein one is saved from Heathen enslavement through female bewitchment. However, only authentic grace can ultimately free males from the threat posed to stupidity by feminine guile, since by itself verbal absolution is insufficient to prevent them from sliding back into stupidity and succumbing, willy-nilly, to the dominance of justice. This is why the Church, far from saving men from the World, has been obliged to defer to it in defence of family values and other such patently Heathen norms.
177. The stupidity of sinful folly is, in blunt elemental terms, to opt for the flesh, in vegetative masculine will, and subsequently find that one is under assault from water and fire to a degree which constrains one's masculine integrity to female domination, effectively excluding the possibility of airy grace. Such a folly, whilst arguably tolerable at first, becomes increasingly onerous the more family growth there is, since vegetation, viz. sex, shrinks under pressure of female commitment to water and fire, viz. pregnancy and children.
178. Even though the 'good woman' is esteemed above the 'evil woman', the former being objectively phenomenal in Volume-Mass and the latter objectively noumenal in Space-Time, it is logical to consider the one a second- and the other a first-rate female, since women are rooted in the devility of Space-Time.
179. Conversely, because the 'wise man' is esteemed above the 'foolish man', the former being subjectively noumenal in Time-Space and the latter subjectively phenomenal in Mass-Volume, it is logical to consider the one a first- and the other a second-rate male, since men are centred in the divinity of Time-Space.
180. Men who, because they become 'bent', can be effectively identified with goodness and/or evil, are respectively third- and fourth-rate males, whose commitments to quasi-feminine and quasi-diabolic norms preclude them from being recognizably Christian.
181. Women who, because they become 'bent', can be effectively identified with folly and/or wisdom, are respectively third- and fourth-rate females, whose commitments to quasi-masculine and quasi-divine norms preclude them from being recognizably Heathen.
182. Thus it can be seen that first- and fourth-rate females stand as far apart as is commensurate with diabolic and divine or, at any rate, quasi-divine antitheses, while first- and fourth-rate males likewise stand as far apart as is commensurate with divine and diabolic or, rather, quasi-diabolic antitheses.
183. In England, one would not speak of political autocrats and democrats in terms of the Evil and the Good but, rather, in terms of the Great and the Good, the former likely to include peers and royals as against, in the latter instance, elected representatives of the People.
184. In Ireland, one would not speak of religious bureaucrats and theocrats in terms of the Foolish and the Wise but, rather, in terms of the Faithful and the Wise or, at any rate, the Cloth, the former likely to include the vast majority of sinful church-goers and the latter their ministering clergy.
185. The Great in Britain are no more truly evil in relation to unbridled autocracy than the Cloth in Ireland are truly wise in relation to unbridled theocracy or, rather, theosophy. Autocracy is constitutionally held in check by parliament in the one case, while the Vatican holds religion back from the possibility of theosophy in the other case, constraining grace to the verbal absolution of 'the word' in due phenomenal terms. The former is an exercise of political good upon evil, whereas the latter, paradoxically, transpires to being a manifestation of religious evil which has the effect of thwarting the development of wisdom to a point of authentic grace (through meditation).
186. The Church, despite its professed commitment to wisdom, remains rooted in religious evil, the evil of cosmic Godhead and the subservience, in consequence, of its flock, the Faithful, to Old-Testament notions of divinity, the very thing which precludes true spirituality in meditative independence of the Cosmos. People trailing cassocks, those dress-like modes of attire with a superfeminine basis, under pedimental roofs are not going to encourage a break with cosmic Godhead when their power and privilege rests, through the Old Testament, upon uncritical adherence to mystical theocracy. For them and the pope in particular, gnostical theosophy is simply 'beyond the pale', an 'atheistic' rejection, through meditative self-will, of 'the Creator' and other such primitive notions. Which is why, ultimately, the People must be given the opportunity to decide for themselves whether they want to remain enslaved to such a fundamentalist conservatism or break free of it, under Messianic guidance, in due process of judgemental deliverance, electing for religious sovereignty and the right, in consequence, to spiritual self-determination in the triadic Beyond of 'Kingdom Come'.
187. Social Transcendentalism is the most ideologically evolved form of religion there has ever been or is ever likely to be, the ideological culmination of a struggle to free mankind from mystical theocracy ... that they may be introduced to gnostical theosophy and pass from alpha to omega, the cosmic to the universal, the First Cause to the Last Effect. Thus Social Transcendentalism takes-up from where the New Testament leaves off, and carries things from the Cross to the Supercross, from Christianity to Superchristianity, the First Coming to the Second Coming. There is, in me, a sort of combination of Marxian and Nietzschean ideas which are reconciled through synthetic transmutation to the point of Social Transcendentalism. This ideology is neither communist nor fascist but centrist, inextricably connected with ‘the Centre’ conceived as the context of a religiously sovereign People, and what it offers is salvation from the World and the prospect, in consequence, of millennial fulfilment in a triadic Beyond. The theology of theocracy has been replaced by the ideology of theosophy, which enjoins men, in due transcendentalist fashion, to aspire towards, and in some cases literally achieve, authentic grace, leaving the 'understanding' of 'the word' for the 'peace' that is its spiritual fulfilment. I do not have an interest in theorizing about 'the Creator' or other such primitive and fundamentally evil concepts of divinity. I am solely interested in the liberation of mankind from the last vestiges of Creator-worship and in encouraging them to give or take or be their respective selves, whichever self (or antiself in the case of women) happens to be most relevant to the individual personally. Neither am I omega-pointing everybody into ultimate divinity. I am allowing for feminine and masculine shortfalls, in massed mass and voluminous volume, from the supermasculinity of spaced space. But I am expecting those shortfalls to be conditioned by ultimate divinity, and thus to reflect something of the authentic grace that would be the superman's due. I am speaking, in due ideological fashion, of the triadic Beyond, not of three Beyonds. And for this and other reasons I believe I am the Messianic teacher who, having seen through the Church on effectively Second-Coming terms, desires to establish the Centre in its place, the Superchristian context of religious sovereignty that would allow, with its full-flowering, for the cultivation, through transcendental meditation, of authentic grace, the joyful wisdom of the ultimate dance in which the spirit and the universal spirit, the superconscious and the breath of airy lightness, become one in the sublime glory of ultimate Heaven.
188. To contrast the free will of noumenal/phenomenal objectivity with the natural determinism of phenomenal/noumenal subjectivity, thereby distinguishing that which is female in Space-Time (diabolic) and Volume-Mass (feminine) from that which is male in Mass-Volume (masculine) and Time-Space (divine).
189. Free will proceeds, in due objective fashion, from the diabolic and feminine aspects of life in crime and punishment, whereas natural determinism adheres, in due subjective fashion, to the masculine and divine aspects of life in sin and grace.
190. There is about free will a suggestion of fiery and/or watery elementalism, which contrasts with the natural determinism of vegetative and/or airy elementalism - the former options respectively super-unnatural and unnatural, but the latter options respectively natural and supernatural.
191. Strictly speaking, the exponent of free will, whether literally female or effectively so in some quasi-feminine and/or quasi-diabolic 'bovaryization' of maleness, is either a materialist or a realist, for whom evil and good are the main reference-points in his or, rather, her relationship to life.
192. Likewise, the adherent of natural determinism, whether literally male or effectively so in some quasi-masculine and/or quasi-divine 'bovaryization' of femaleness, is either a naturalist or an idealist, for whom folly and wisdom are the main reference-points in his relationship to life.
193. Thus it can be said, without equivocation, that females are more generally and even genuinely partial to free will and males, by contrast, to natural determinism, since the one is either Superheathen (if evil) or Heathen (if good), whereas the other is either Christian (if foolish) or Superchristian (if wise).
194. Either one is viciously or virtuously immoral, depending on the type of free will, but immoral one remains whether in evil or goodness, crime or punishment, cruelty or justness.
195. Either one is viciously or virtuously moral, depending on the type of natural determinism, but moral one remains whether in folly or wisdom, sin or grace, stupidity or kindness.
196. Free will can only be reconciled with natural determinism if it is limited to the feminine context of goodness and obliged to take a subordinate position beneath both the folly of natural determinism (sin) and the wisdom of supernatural determinism (grace), thereby being confined to the humanist realm of massed mass.
197. You cannot reconcile the Devil to God, noumenal objectivity to noumenal subjectivity, evil to wisdom. The superfeminine must be excluded from any context, society, country in which the supermasculine becomes paramount.
198. One of the chief errors of Christianity has been to equate sin with evil and grace with goodness, when, in point of fact, neither evil nor goodness have any authentic relationship to religion. Hell and thus, by implication, the Devil has been associated with the 'down below', while Heaven and thus, by implication, God's association has been with the 'up above', so that a false antithesis between evil and good was inferred which had the well-nigh criminal effect of demeaning and denigrating the Earth, the masculine, the vegetative, etc., while that which was genuinely evil tended to be either overlooked or, worse still, conveniently subsumed within the general scope of cosmic Godhead where, not altogether surprisingly, it was associated with divinity, and hence moral goodness! As I hope to have demonstrated, however, the 'down below' of the Earth, man, nature, etc., is anything but evil, while the 'up above' of Heaven, God, supernature, etc., is anything but good. These contexts, conforming to economic and religious per se manifestations of morality respectively, are germane to folly and wisdom, and thus have reference solely to man and God, not to the Devil and God.
199. Thus it is as illogical and criminally irresponsible to equate sin with evil as to equate grace with goodness, bearing in mind their association, in lower and higher modes of morality, with folly and wisdom. The Devil presides not over sin but over crime, not over folly but over evil, and evil has as much to do with the Earth as folly with Hell! Conforming, by contrast, to scientific and political per se manifestations of immorality respectively, evil and goodness have reference solely to the Devil and woman, to Hell and Purgatory, to crime and punishment, and it is therefore manifestly subversive of the Church to have allowed these female terms to invade religion, and to have done so, moreover, on the basis of undermining and discrediting the phenomenally subjective realm of natural determinism from a base so obviously rooted, in due theological fashion, in free will.
200. Conceived in terms of free will, freedom is a threat to the binding to self of natural determinism, since the more emphasis there is on free will in any given society, the less respect there can be for natural determinism, and thus for that subjective adherence to self which is ever characteristic of morality. Hence societies rooted in evil and good, crime and punishment, will have a preference for free will at the expense of natural determinism, esteeming freedom (in vicious and virtuous immorality) above binding (to vicious and virtuous morality).
201. A 'free society' will accordingly be one in which the Superheathen/Heathen norms of female-based criteria take precedence over and even seek, where possible, to exclude those male-centred criteria commensurate with Christian/Superchristian binding. Such a society can only be ranged against the natural determinism of sinful and/or graceful bindings to self which typify the moral alternative to free will, and hence to freedom in general. Traditionally, free societies have tended to oppress and discriminate against bound ones, seeking their subversion and/or destruction.
202. The struggle of bound societies, peoples, etc., against the dominance of peoples rooted in free will is designed to liberate the former from the immoral clutches of the latter and enable them, once liberated, to get on with their bound commitments without outside interference or sanction. Liberation is not commensurate with freedom ... in the specifically immoral sense to which that term properly applies but, on the contrary, with the deliverance of bound peoples from the dominance of freedom as understood by the exercise of free will against them by an alien people, power, or whatever. The liberation struggle has only one end in mind, and that is to return the people concerned to binding in natural determinism. Freedom for them is the enemy, because it is what led to their enslavement at the hands of the Free, and such enslavement can only be to the detriment of natural determinism, whose will to binding, whether in phenomenal or noumenal terms, ever typifies the subjective alternative to female-based criteria of objective interference.
203. Granted that liberation of enslaved peoples is motivated by respect for and adherence to binding, one must distinguish, further, between liberation from evil and/or good on the one hand, and deliverance from folly on the other, since although the two are not in theory incompatible, we have to allow for such a distinction if only to separate, in our minds, the extents to which morality can be conditioned by either vicious or virtuous considerations, the former affiliated, in due earthly fashion, to the folly of sin or, at any rate, to fleshy self-indulgence, and the latter affiliated, in due heavenly fashion, to the wisdom of grace; though, in point of fact, the sort of grace pedalled by the Catholic Church is, as we have argued, less than authentic ... in view of its verbal nature and, therefore, we cannot categorically maintain that Catholic deliverance from folly is anything but provisional and temporary, serving rather to perpetuate the stupidity of sin than to transcend it from the standpoint of breath-centred meditation. Nevertheless, even if pseudo-grace has tended to characterize the 'wisdom' of Catholic deliverance from sin, a distinction has still existed between outright folly and what may be called quasi-wisdom in relation to different kinds of bound people, the former arguably Pagan and the latter Christian, with contrasting moral perspectives in consequence. Obviously, those who achieve liberation from the dominance of evil and/or good on the basis of Pagan morality are content to live with what Christians would call sin, and not seek deliverance from it in the form of a confessorial contrition whose expectation is graceful forgiveness through verbal absolution. What Christians identify with salvation does not consciously enter into account where the Pagan Liberated are concerned. Their binding will be only relatively as opposed to absolutely beyond evil and goodness, since for them deliverance from the vicious morality of phenomenal self-indulgence is an irrelevant consideration.
204. Yet, curiously, the numbers of people or
peoples who could be regarded as genuinely Pagan in their
these days, is not as great as might at first be supposed, bearing in
extent to which Christian criteria entered into the imperial equation
the dominance of free will over their lives, adding a new, if
incomplete, dimension of binding to their pagan traditions. For free will and natural determinism have
always co-existed, to greater or lesser extents, even in the West,
female elements, although traditionally predominant, have not been able
entirely vanquish the male elements or dominate them to an extent which
Christian alternative to Heathen criteria impossible to sustain. Even today, natural determinism is alive and
well in most Western countries, even if the ratio of freedom to binding
of those countries is such as to suggest that natural determinism still
long way to go if anything like a male bias is eventually to emerge,
their own liberation from the hegemony of evil and good, and thus from
Heathen immorality of free will. I
refer, in particular, to
205. To descend, in Space-Time, from the strength of love to the love of strength, but to ascend, in Time-Space, from the truth of joy to the joy of truth.
206. To descend, in Volume-Mass, from the beauty of pride to the pride of beauty, but to ascend, in Mass-Volume, from the knowledge (carnally) of pleasure to the pleasure of knowledge.
207. To descend, in Space-Time, from the weakness of hatred to the hatred of weakness, but to ascend, in Time-Space, from the illusion of woe to the woe of illusion.
208. To descend, in Volume-Mass, from the ugliness of humiliation to the humility of ugliness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain of ignorance.
209. Just as the external and internal alternatives of any given axis of descent or ascent are divisible into impersonal and personal manifestations, the former significant of elemental and molecular particles, the latter signifying molecular and elemental wavicles, so we must distinguish negative from positive characteristics therein, on the basis of an impersonal/personal dichotomy having reference to particles and wavicles in primary and secondary modes of elementalism.
210. Hence to distinguish, in Space-Time, the weakness of hatred from the strength of love with regard to spatial space, but the hatred of weakness from the love of strength with regard to repetitive time.
211. Likewise to distinguish, in Volume-Mass, the ugliness of humiliation from the beauty of pride with regard to volumetric volume, but the humility of ugliness from the pride of beauty with regard to massed mass.
212. Similarly to distinguish, in Mass-Volume, the ignorance of pain from the knowledge of pleasure with regard to massive mass, but the pain of ignorance from the pleasure of knowledge with regard to voluminous volume.
213. Finally to distinguish, in Time-Space, the illusion of woe from the truth of joy with regard to sequential time, but the woe of illusion from the joy of truth with regard to spaced space.
214. Since things proceed from particles to wavicles, primary to secondary modes in both external and internal, 'once born' and 're-born' contexts, we have to regard the latter options, corresponding, in each case, to personal manifestations of their particular subatomic elements, as constituting a positive alternative to what are patently negative preconditions.
215. Thus if Space-Time is typified by reference to a conflict of interests between weakness and strength, hatred and love, then we must distinguish the impersonal, primary character of the weakness of hatred from the personal, secondary character of the strength of love in spatial space, while likewise distinguishing the impersonal, primary character of the hatred of weakness from the personal, secondary character of the love of strength in repetitive time.
216. Similarly if Volume-Mass is typified by reference to a conflict of interests between ugliness and beauty, humility and pride, then we must distinguish the impersonal, primary character of the ugliness of humiliation from the personal, secondary character of the beauty of pride in volumetric volume, while likewise distinguishing the impersonal, primary character of the humility of ugliness from the personal, secondary character of the pride of beauty in massed mass.
217. Likewise if Mass-Volume is typified by reference to a conflict of interests between ignorance and knowledge, pain and pleasure, then we must distinguish the impersonal, primary character of the ignorance of pain from the personal, secondary character of the knowledge of pleasure in massive mass, while likewise distinguishing the impersonal, primary character of the pain of ignorance from the personal, secondary character of the pleasure of knowledge in voluminous volume.
218. Finally, if Time-Space is typified by reference to a conflict of interests between illusion and truth, woe and joy, then we must distinguish the impersonal, primary character of the illusion of woe from the personal, secondary character of the truth of joy in sequential time, while likewise distinguishing the impersonal, primary character of the woe of illusion from the personal, secondary character of the joy of truth in spaced space.
219. The secondary aspect of any given element implies a revolt against the primary aspect, but it is a revolt that, being positive, has reference to personal fulfilment, and this whether the axis in which the revolt occurs happens to be objective or subjective, diabolic and/or feminine (female) or masculine and/or divine (male).
220. Thus the strength of love is no less expressive of a rejection of the weakness of hatred in spatial space, than the love of strength expresses a rejection of the hatred of weakness in repetitive time.
221. Thus the beauty of pride is no less expressive of a rejection of the ugliness of humiliation in volumetric volume, than the pride of beauty expresses a rejection of the humility of ugliness in massed mass.
222. Thus the knowledge of pleasure is no less expressive of a rejection of the ignorance of pain in massive mass, than the pleasure of knowledge expresses a rejection of the pain of ignorance in voluminous volume.
223. Thus the truth of joy is no less expressive of a rejection of the illusion of woe in sequential time, than the joy of truth expresses a rejection of the woe of illusion in spaced space.
224. Revolt against hatred drives the metachemical devotee of materialism to love, no less surely than revolt against humility drives the chemical devotee of realism to pride.
225. Revolt against pain drives the physical devotee of naturalism to pleasure, no less surely than revolt against woe drives the metaphysical devotee of idealism to joy.
226. Actually, we should distinguish the particle predominance of the external contexts from the wavicle preponderance of the internal contexts, since where this differential between elements and elementinos is concerned, the impersonal and primary character of the former is going to be more dominant than the impersonal and primary character of the latter, bearing in mind the larger size of elements vis-à-vis elementinos.
227. The 're-born' contexts of personal and secondary modes will accordingly be less expressive of a revolt against a negative precondition and correspondingly more expressive of a positive drive towards some ideal or perfect condition, some desirable goal, more especially as the secondary modes are associated with subjective aspirations in masculine and/or divine terms. For this is what ultimately distinguishes the 're-born' from the 'once born', allowing for a more deeply positive approach to personal fulfilment than could be achieved in relation to a sensual revolt against some primal negativity. The relation of sensibility to supremacy, personal-to-impersonal internal elements, or elementinos, is much more favourable to the secondary mode (of sensibility) than ever the relationship of sensuality to primacy in the personal-to-impersonal conflict that rages, externally, within the elements.
228. When the negative and positive aspects of an element are germane to an objective disposition, we are dealing with collectivistic arrangements. When, by contrast, such aspects of an element are germane to a subjective disposition, we are dealing with individualistic arrangements.
229. Thus it should follow that the female axes of Space-Time and Volume-Mass are broadly collectivistic in their adherence to an objective disposition, whereas the male axes of Mass-Volume and Time-Space are broadly individualistic in their adherence to a subjective disposition.
230. We can therefore compare the metachemical collectivism of Space-Time with the chemical collectivism of Volume-Mass, the former objective in noumenal terms, the latter so phenomenally.
231. Likewise, we can compare the physical individualism of Mass-Volume with the metaphysical individualism of Time-Space, the former subjective in phenomenal terms, the latter so noumenally.
232. Whereas the metachemical collectivism of Space-Time is rooted in materialism, the chemical collectivism of Volume-Mass is rooted in realism.
233. Whereas the physical individualism of Mass-Volume is centred in naturalism, the metaphysical individualism of Time-Space is centred in idealism.
234. Whereas materialism corresponds to the formal devility of elemental particle appearances, realism corresponds to the concrete femininity of molecular particle quantities.
235. Whereas naturalism corresponds to the conceptual masculinity of molecular wavicle qualities, idealism corresponds to the abstract divinity of elemental wavicle essences.
236. It is because the metachemical and chemical forms of collectivism are affiliated to particles ... that we can think of them as being rooted in materialism and realism.
237. It is because the physical and metaphysical forms of individualism are affiliated to wavicles ... that we can think of them as being centred in naturalism and idealism.
238. Because collectivism appertains to the female side of life and individualism to its male side, we are faced with a gender struggle between that which, being objective, is rooted in some antiself and that which, being subjective, is centred in some self, whether phenomenal or noumenal in either case.
239. Just as collectivism can be noumenal or phenomenal, diabolic or feminine, so it can be impersonal or personal, negative or positive, in both external and internal contexts of 'once born' elements and 're-born' elementinos.
240. Just as individualism can be phenomenal or noumenal, masculine or divine, so it can be impersonal or personal, negative or positive, in both external and internal contexts of 'once born' elements and 're-born' elementinos.
241. Thus the antiselves of noumenal and phenomenal modes of objectivity can be negative or positive, affiliated primarily to particles or secondarily to wavicles, in either external or internal contexts.
242. Thus the selves of phenomenal and noumenal modes of subjectivity can be negative or positive, affiliated primarily to particles or secondarily to wavicles in either external or internal contexts.
243. Subatomically, antiselves correspond to photons/photinos in Space-Time and to electrons/electrinos in Volume-Mass, while selves, by contrast, correspond to neutrons/neutrinos in Mass-Volume and to protons/protinos in Time-Space.
244. Although I have tended to identify Mass-Volume with neutrons/neutrinos throughout this text, I should also like to allow for the possibility of deuterons/deuterinos in this connection (and this in contrast to my previous use, in Maximum Omega, of positrons/positrinos for this context, about which more anon), the reason being that I like to differentiate more clinically between the sort of masculine male who heathenistically acquiesces in female domination, and the sort, arguably far fewer in number, who are capable of a more genuinely nonconformist resolve to transcend or, at any rate, avoid compromising with women in sexual and/or social terms, thus effectively setting themselves phenomenally apart from the generality of men through a mode of individualism that would seem to be less characterized by neutrons and/or neutrinos than by the neutron/neutrino coupled to proton/protino compositeness of deuterons and/or deuterinos, which is to say, less by a neutron/neutrino neutral acquiescence in female dominion than by a proton/protino-conditioned resolve to remain independent and subject, in consequence, to the next best thing, barring conversion, from a proton/protino centring in idealism, whether externally or internally.
245. The best and highest men are always consciously committed to individualism, to remaining subjectively selfish, and thus they contrast with the generality of men who either acquiesce in female collectivism from a masculine standpoint (in the neutron/neutrino) or, worse still, have allowed themselves to identify with collectivism of one sort or another, in consequence of being bent away from maleness in quasi-feminine or quasi-diabolic terms. If the former are guilty of sin, then the latter are guilty of either punishment or crime, as the case may be, and have accordingly ceased to be genuinely masculine (in terms of a qualitative centring), but become effectively female in the manners described.
246. Whereas the deuteron/deuterino male is more likely to be homosexual than celibate, given the fact that he still adheres to a phenomenal manifestation of subatomic acquiescence, and is consequently sinful (and foolish) on a higher level than the neutron/neutrino male of heterosexual disposition, the quasi-feminine and quasi-diabolic males are going to be less than heterosexual in their 'bovaryized' departures from masculinity, and correspondingly more disposed, in quantitative and apparent terms, either to anal intercourse within the heterosexual context or to masturbation, the former arguably quasi-feminine and the latter quasi-diabolic, since concretion and form would seem to have replaced content in their approximations to and accommodations of female norms. Thus far from being foolish in sinful coitus, the 'bent' males will find themselves exposed to either good (if quasi-feminine) or evil (if quasi-diabolic) in punishing and criminal forms of sexuality, the former, as I say, identifiable with anal heterosexuality and the latter with masturbation, presumably more in connection with some pornographic stimulus of a photographic order than of anything cinematographic.
247. Concerning the re-ascription of positrons/positrinos, those positive electrons/electrinos, from revolutionary masculine to revolutionary feminine parallels, it seems to me that there is about this species of subatomicity the basis for a sexual analogy with lesbianism, since there must be a capacity for sexually assertive behaviour in women with a positive drive that would be quite lacking in, if not alien to, their more conventionally feminine counterparts, and which could also be expected to alienate the generality of men. I might even say that an inclination towards active heterosexual coitus in women is proto-lesbian, suggestive of a quasi-masculine bias that would remove the woman concerned from the 'straight' realm of negative femininity (electrons/electrinos) to the 'bent' realm in question, thus rendering her the sexual antithesis of those males whose quasi-feminine 'bentness' leads to anal-biased heterosexuality.
248. Nevertheless, such proto-lesbian behaviour as would be compatible with the woman on top of and actively riding her male partner is obviously less radical than outright lesbianism, wherein the capacity of one or both (feminine) partners to engage in some form of dildo-enhanced coitus would confirm a positron and/or positrino parallel more latent than potential. And, being genuinely lesbian, it would be as much beyond notions of female 'bentness' in quasi-masculine or, for that matter, quasi-divine terms (presumably in relation to the use of a personal dildo and/or vibrator for self-induced vaginal stimulation) as homosexuality is if not beyond then certainly distinct from concepts of male 'bentness' in quasi-feminine and/or quasi-diabolic terms, as already described.
249. Both the homosexual and lesbian commitments to sexuality are less 'bent' than more resolutely masculine and feminine respectively, since, as we have argued, 'bentness', commensurate with gender 'bovaryization', accrues to those who have effectively crossed over from their own gender to that of the opposite gender in response to either immoral, if female-dominated, or moral, if male-liberated, kinds of societal pressures, the one rooted in free will, the other centred in natural determinism.
250. Thus I have no hesitation, at last, in ascribing a positron/positrino parallel to revolutionary women, whose positivity can co-exist, in independent self-determination, with the deuteron/deuterino positivity of those revolutionary men whose masculinity, far from acquiescing in the World (of heterosexual amorality), stands in a sort of Christ-like aloofness from it which is the next best thing, barring spiritual conversion, to the proton/protino positivity of that smaller number of higher males whom one would identify with divinity. I refer, in particular, to the supermasculine positivity of supermen, and thus to protino sensibility in meditative commitment, as devotees of God, to the joy of truth.
251. In fact, one should always bear in mind that the internal contexts of the elementinos are never more germane to religion than when affiliated, through personal 'rebirth', to their wavicle subdivisions, particularly in connection with elemental wavicle elementinos, the abstract nature of which is commensurate with essence, whether in quasi-idealistic guise (as in the cases of positrinos and deuterinos) or properly idealistic guise (as in the case of the protino), and that all particle-based 'rebirths' are comparatively scientific and/or political, correlating impersonally with supremacy as opposed, in wavicle modes, to correlating personally with sensibility. Even molecular wavicle elementinos would be closer, as economic parallels, to religion than their elemental and molecular particle counterparts, bearing in mind their qualitative nature in what is a more relative mode of personal sensibility. And the same of course applies to 'heathenistic' neutrinos and Superheathen or, rather, Subheathen photinos.
252. When we endeavour to think of a sartorial parallel to the neutron/neutrino vis-à-vis deuteron/deuterino modes of masculinity, the former effectively Heathen through what, in human terms, would be a heterosexual acquiescence in the World, and the latter of a type of nonconformism that, certainly in sensibility, would be more genuinely Christian, it seems to me that the neutral masculinity of neutron/neutrino males will more likely favour a sports-jacket-and-tie type arrangement in particle-based modes of neutrality, but a suit-and-tie type arrangement in its wavicle-centred modes, whether we then distinguish neutron from neutrino parallels, in external and internal contexts, on the basis of cut or texture and style (presumably in terms of flared verses straight in the external context and of straight verses tapering in the internal context, with the further possibility of a heavier material in the one and a lighter or, at any rate, less heavy material in the other). Without wishing to become too technical, it can be assumed, at any rate, that a particle/wavicle distinction will exist between sports jackets and suits, and that we can then extrapolate external and internal, 'once born' and 're-born', parallels from due consideration of the texture and style of such masculine attire.
253. But such attire is, it seems, of a rather secular nature compared to the sort of masculine attire with which we would have to associate the deuteron/deuterino male, whose commitment to masculinity is unequivocally subjective in phenomenal terms, and not subject, in consequence, to the sort of amoral compromise with feminine objectivity of his neutral counterpart. I refer, of course, to zipper-jacket type attire of a sufficiently curvilinear and therefore 'hip' style to be commensurate with the sort of subjectivity we have in mind, a subjectivity usually stopping well short of covering the buttocks, and normally worn in conjunction with jeans and/or joggers of one description or another. Again, we should distinguish the external from the internal varieties, the 'once born' from the 're-born', on the basis of textural and stylistic contrasts in the manner already described, the latter likely to favour a comparatively centripetal approach to 'rebirth' even when impersonal and personal distinctions between particle-based and wavicle-centred modes of 'homosexual' attire have been taken into account.
254. If the external contexts of sartorial elementalism start out flared (centrifugal) and become straight as we proceed from impersonal primal to personal sensual, and the internal sartorial contexts start out straight and become tapered (centripetal) as we proceed from impersonal supreme to personal sensible, then what applies to masculine contexts in both conventional and radical modes must also apply to their feminine counterparts, where we can distinguish the conventional from the radical on the basis of skirts vis-à-vis tights or, more comprehensively, of sports jacket-like separates and suit combinations with regard to conventional females, and jeans and tights with regard to the unconventional, or radical variety.
255. Thus just as men are divisible into 'straight' and 'hip' categories in both external and internal contexts, so women follow a similar pattern of sartorial distinctiveness, depending whether they are recognizably 'straight' or 'hip', heterosexual or lesbian, electron/electrino objective or positron/positrino subjective.
256. Now just as the masculine external sartorial contexts begin flared and end straight, evolving from particle-based impersonal to wavicle-centred personal alternatives, so must the feminine contexts do likewise, progressing from openly centrifugal attire of an unmatching contrast to suited combinations in which the skirt and jacket form a stylistic and textural, not to mention tonal, harmony. Of course, it is debatable whether the external straightness of wavicle-centred skirts is going to be as straight as the internal straightness of the sort of particle-based skirts that conform to impersonal 'rebirth' in electrino negativity, and thus we may be forgiven for conceiving of the former as having pleats and maybe even a turned-up visible seam, such as one would equate with its masculine equivalence with regard to trousers and/or jeans, where the term 'turn-ups' would be more appropriate.
257. Thus if the external straightness of skirts is still perceptibly 'outer' in relation to such stylistic devices as turned-up seams, it is nevertheless more likely to favour a zip than buttons where reference to its phenomenal standing in wavicle sensuality is concerned, something unlikely to apply not only to its impersonal pre-condition in the 'once born' realm of flared skirts, but to its impersonal post-condition, so to speak, in the 're-born' realm of straight skirts, even if a categorical assertion to this effect would probably be difficult if not impossible to sustain.
258. Be that as it may, a particle/wavicle distinction can be inferred on the basis of buttons vis-à-vis zips, and from the internal straight skirt to the internal tapering skirt, the latter likely to be worn in conjunction with a matching jacket, is but a comparatively short step within the electrino options from impersonal supreme to personal sensible, as from a scientific and/or political parallel to an economic and/or religious one.
259. Of course, one could be more comprehensively exacting as to the fourfold subdivisions of each context, whether external or (as here) internal, but rather than tire the reader's patience with that, I shall quickly pass to the radical feminine contexts of positron/positrino lesbianism, and contrast both the jeans and tights of their impersonal and personal options with the skirts and suits of conventional females, who are more likely, being straight, to be heterosexual.
260. Naturally, it doesn't necessarily follow that all radical females prefer tights to, say, joggers or even jeans to pants of a trouser-like character, but for ease of logical consistency it will help if we settle for a convenient generalization in which jeans and tights become the principal claimants to a particle/wavicle dichotomy in both external and internal contexts, even if, in practice, pants would probably serve as a useful alternative to tights in the external context, where straightness rather than tapering is the most probable design in view of its affiliation to a centrifugal base.
261. Yet the particle/wavicle dichotomy between unmatching and matching attire would still have to be borne in mind, as would the likelihood of a button vis-à-vis zip distinction between the impersonal and the personal in both external and internal contexts. Certainly, we are anticipating the use of short jackets with or without a zip here, and can expect the internal context to begin straight in impersonal supremacy and to culminate tapering in personal sensibility, just as in the conventional feminine context of skirts.
262. However, unlike her heterosexual counterpart, the liberated female, as we may call the lesbian radical, is subjectively tapered in her most evolved manifestation, and thus sexually independent of men. Her tights do not encourage male attention but exist to remind men of her positive status in positrino 'rebirth'. She is no less beyond the World than the radical male of 'bomber-jacket' homosexuality, and both alike are sartorially nearer, in consequence, to the salvation of 'Kingdom Come' in what I have elsewhere described as a triadic Beyond.
263. The criteria I have applied to 'phenomenal' modes of attire with regard, for instance, to both trousers and skirts, could with equal assurance be applied to their 'noumenal' counterparts, whose affiliation is less with Volume and Mass than with Time and Space, whether in space-time objectivity or in time-space subjectivity, the former descending, in due materialist fashion, from superfeminine to subfeminine, and the latter ascending, in due idealist fashion, from submasculine to supermasculine.
264. Hence we can distinguish just as logically between dresses and gowns with regard to Space-Time ... as between boilersuits and zippersuits with regard to Time-Space, dresses and boilersuits appertaining to the particle-based manifestations of each axis, gowns and zippersuits to their wavicle-centred alternatives, where we would be conscious of a straight and/or tapering style according to whether our reference was to the external or to the internal modes of personal allegiance, the former expressive of sensuality, the latter of sensibility.
265. Whatever the exact stylistic niceties of each mode of attire in whichever context, we can be confident that dresses will suggest a particle-based standing compared to the longer kinds of objectively noumenal attire known as gowns, while boilersuits will suggest a like-standing compared to the more comprehensively streamlined kinds of subjectively noumenal attire known as zippersuits. Hence there should exist a parallel between dresses and boilersuits on the one hand, as between gowns and zippersuits on the other, though the axes to which each mode of attire belongs will indicate that, being affiliated to materialist and to idealist absolutes respectively, such parallels are as far apart as the Devil and God or, more to the point, first-rate female and male alternatives. Certainly there is nothing mediocre, or second- and third-rate, about noumenal modes of attire, even if their wearers sometimes fail to conform to first-rate gender extremes.
266. In general terms, one can be logically assured that the superfeminine modes of noumenal attire will extend from flared (centrifugal) dresses to straight gowns in spatial space, while the subfeminine modes that internally supersede them in repetitive time will extend from straight dresses to tapering gowns.
267. Likewise one can be logically assured that the submasculine modes of noumenal attire will extend from flared (centrifugal) boilersuits to straight zippersuits in sequential time, while the supermasculine modes that internally supersede them in spaced space will extend from straight boilersuits to tapering zippersuits.
268. Hence from a scientific and/or political inception in either case to an economic and/or religious culmination thereof, the external leading to the internal in diametrically opposite terms, as we either descend through Space-Time or ascend through Time-Space, passing from primal and/or sensual to supreme and/or sensible manifestations of impersonal and personal attire.
269. As we have seen, particles and wavicles do not necessarily give us a centrifugal/centripetal distinction, even if the external forms of subatomicity are centrifugal and the internal forms centripetal. We proceed, as a rule, from centrifugal to straight in external contexts, and from straight to centripetal in internal ones, so that only the extreme modes are going to be expressive of a centrifugal/centripetal antithesis, those appertaining to external particles in impersonal primacy and to internal wavicles in personal sensibility.
270. The external wavicles in personal sensuality and the internal particles in impersonal supremacy, by contrast, will be comparatively straight, even if the 'straightness' appertaining to the external contexts owes something to its centrifugal pre-condition, while the 'straightness' of the internal contexts owes something to its centripetal post-condition or, if that sounds too sweepingly teleological, presages the possibility of a centripetal culmination. Neither of these types of 'straightness' is identical and, for that reason, it is perfectly logical to differentiate between them on the basis of their differing allegiances or alignments within external and internal contexts. Certainly it would be difficult if not impossible to confound the two, particularly in view of their dissimilar subatomic structures with regard to personal and impersonal manifestations of sensuality and supremacy. The one will always have an economic and/or religious correlation and the other, by contrast, a scientific and/or political one, each of which are flanked by the centrifugal and centripetal extremes of, in the one case, a primal scientific and/or political subdivision and, in the other case, a sensible economic and/or religious subdivision.
271. Now I believe this distinction between two contrasting types of 'straightness' in between centrifugal and centripetal extremes will hold whether we are referring to the objective axes or to their subjective counterparts; that subjectivity will still be centrifugal to begin with and objectivity centripetal to end with, even when and if, as seems demonstrably more likely the case, the subjective axes will always be less extensively centrifugal to begin with than the objective ones, while the objective axes will always be less intensively centripetal to end with than the subjective ones, bearing in mind the gender differential that exists between objectivity and subjectivity, and the connection of the one with barbed and of the other with curved modes of either divergence (if external) or convergence (if internal), as the case may be. Things diverge more extensively in objective terms than ever they do subjectively, while, conversely, things converge more intensively in subjective terms than ever they do objectively.
272. Nevertheless, even 'straight' contexts or modes will diverge or converge to some extent, bearing in mind their association with contrary modes of extreme divergence (centrifugal) or convergence (centripetal) in pre- and post-conditions of their respective personal and impersonal integrities, though their disposition towards either divergence (if outer) or convergence (if inner) will be conditional upon the gender bias towards objectivity or subjectivity of the axis to which they pertain. A completely neutral 'straightness' would be hard to imagine in relation to the push and pull of centrifugal and centripetal extremes which characterize the respective external and internal contexts. In fact, the nearest one could come to imagining such a neutral 'straightness' would be in terms of a simultaneous or oscillatory relationship to both external and internal contexts at once, now personally sensual, now impersonally supreme, but never either for very long.
273. The distinction between external and internal contexts, elements and elementinos, is effectively one between public and private, the former affiliated to the centrifugal and the latter to the centripetal. Hence the terms 'public' and 'private' would not be commensurate with a distinction between particles and wavicles, nor with their impersonal and personal correlations in relation to collectivistic (primal and sensual) or individualistic (supreme and sensible) categories. On the contrary, 'public' and 'private' are alike divisible into these categories, since the one is germane to that which is external and the other to that which is internal. One can have a public individualism no less than a private collectivism, the former identifiable with a sensual disposition in wavicle elements and the latter with a supreme disposition in particle elementinos, as between personal and impersonal manifestations of 'straightness'.
274. Thus the public and private domains, being subdivisible into particle and wavicle modes of primary and secondary elements/elementinos, are equivalent to external and to internal contexts, whether with reference to objective or to subjective axes. They are also, in more general human terms, equivalent to extroversion and to introversion respectively, since 'the extrovert' is external and 'the introvert' internal, the externalization of life being public and its internalization private.
275. Regardless of whether extroversion is primary or secondary, impersonal or personal, it will have reference to the centrifugally-oriented realm of the external contexts, from primal science and/or politics to sensual economics and/or religion in the public domain.
276. Conversely, whether introversion is primary or secondary, impersonal or personal, it will have reference to the centripetally-oriented realm of the internal contexts, from supreme science and/or politics to sensible economics and/or religion in the private domain.
277. Although science and/or politics will always be collectivistic in their particle-based primariness, and economics and/or religion be individualistic in their wavicle-centred secondariness, the distinction between the public and private manifestations of each discipline is an important one, since it tells us whether the discipline in question is externalized or internalized, characterized by extroversion or by introversion, and likely, in consequence, to be 'once born' or 're-born', governed by a centrifugal inception or aspirant towards a centripetal culmination. If the former, then we are extrapolating from elements; if the latter, then we are extrapolating from elementinos, and can anticipate greater refinement, the sort of refinement that, taken to religious extremes, makes for enhanced sensibility.
278. Religion in the public domain of centrifugal forces is never more than externally 'straight'. Only in relation to the centripetal aspirations of the private domain does it effectively taper towards a curvilinear point, the Omega Point, as it were, of consummate individualism, and never more so than with regard to the noumenal subjectivity of true idealism.
279. One has to distinguish the folly of the Christian Sinful, who acknowledge the phenomenal self-indulgence of masculine will as 'sin', from the folly of the non-Christian Heathen, who simply indulge their vegetative appetites without shame or formalized repentance, and whose folly is all the more stupid in consequence. If the former are sinners by dint of their Christian self-acknowledgement of sin, then the latter are simply worldly philistines whose Heathen ignorance of or indifference to sin places them in a morally inferior category, a category in which the stupidity of folly is either taken for granted or not recognized as such by dint of the absence of sufficient wisdom or, at any rate, a conscious commitment to wisdom.
280. However, having already drawn attention to the inauthentic nature of Christian grace, with its verbal shortcomings in relation to meditative praxis, I feel bound to emphasize that the vegetativeness of Christian sin is rather less centred in the flesh, with specific reference to the phallus, than in the brain, given the 're-born' context in which Christianity operates, and that 'sins of the flesh' are accordingly less Christian than Heathen in their 'once born' nature.
281. Of course, one can be saved, in Christ, from phallus to brain, rising, in due masculine fashion, from massive mass to voluminous volume, as, presumably, where the verbal absolution of sinful confessions is concerned. But, in reality, the brain, being vegetative, is still a realm of sin, still pertains to phenomenal self-indulgence, and thus falls short of a true redemption of sin in (authentic) grace, the sort of grace that can only be achieved, in relation to the 're-born' sin of the brain, through the lungs, and thus in connection with meditation of an airy nature (supernature), which is effectively the solution to Christian sin in the 'peace (sic) that surpasses understanding'.
282. Thus the verbal absolution of 'the word' is only the trading of one order of sin for another, the 'sins of the flesh' for the 'sins of the brain', and not a solution to the problem of sin as such. People continue to sin because they are trapped in a vicious circle of vegetative masculinity, rarely or never ascending beyond the brain to the true salvation of the lungs.
283. Yet even those who sin or, rather, indulge heathenistically in the flesh, who do not anticipate the inauthentic grace of verbal absolution for something which is, in any case, pertinent to a 'once born' rather than to a 're-born' context, to fleshy sensuality as opposed to cerebral sensibility, even they are not entirely bereft of grace or of the possibility, in other words, of some form of wisdom, since they are often disposed to music, and thus exercise their ears in connection with the external authentic grace of aurally being into music, the airwaves of which excite their eardrums and usually have the effect, if truly graceful, of making them more kindly disposed towards their fellow human beings. There is wisdom here in this external grace, but it is a 'once born', or Heathen, form of wisdom that owes little or nothing to Christian criteria and would not be compatible with the 'Kingdom Within' of moral sensibility, neither in cerebral sin nor in respiratory grace. It is something from which one would have to be saved if one wished, instead, to savour the lung-centred alternative of internal grace.
284. But that means rising from sequential time to spaced space along the time-space axis of idealism, and so one would have to be externally centred in Time-Space to be in with a chance of that kind of salvation, the salvation-of-salvations. No use being into Mass-Volume, trading one type of sin for another, unless, however, one was prepared to convert from voluminous volume to spaced space, jumping two planes (over the repetitive time of Space-Time) in what would effectively be a change of religion and/or class and race. Not an easy matter, by any means, but not impossible either, even if at a distinct disadvantage to the aural devotee of external grace in the, by and large, time aspect of Time-Space.
285. Just as there are people who are more cerebral than respiratory or intellectual than spiritual, so people exist who are more respiratory than cerebral or spiritual than intellectual. There are those who are preponderantly disposed to 're-born' sin and others, by contrast, whose preponderant disposition is towards 're-born' grace.
286. Likewise, just as there are people who are more sensual than aural, more instinctual than musical, so people exist who are more aural than sensual, more musical than instinctual. There are those who are predominantly disposed to 'once born' sin and others, by contrast, whose predominant disposition is towards 'once born' grace.
287. In fact, the notion of 'once born' sin is only really credible from a transcendentalist standpoint, where a distinction between grace and sin, wisdom and folly, would be readily acknowledged by those with a predominating disposition towards grace of an aural nature (subnature). People who are more disposed to the flesh, by contrast, would not normally think of their sensual indulgences in terms of 'sin', unless, however, they also happened to be nominally Christian, and thus open to the possibility of inauthentic grace via verbal absolution (from a priest). For the Heathen, on the contrary, fleshy indulgences are something to take for granted, even when and if they achieve a degree of external grace via, presumably, music.
288. Yet they still differ from those who, on whatever grounds, relate more to the ears than to the phallus, and for whom a sensual descent into the flesh is the exception to the rule, an exception which they would be perfectly prepared to regard as sinful.
289. Such sin, being fleshy, is 'once born', has a Heathen association which distinguishes it from the Christian sin of cerebral 'rebirth'. It is sinful from the standpoint of external grace, not from the standpoint of internal grace, which exists in respiratory 'rebirth' above the phenomenal plane of cerebral sin, and has reference, in consequence, to the spiritual 'peace', or fulfilment, that surpasses mere intellectualism.
290. 'The word' is what is really sinful from the standpoint of internal grace, and consequently it is only people who are preponderantly centred in internal grace who would be disposed to regarding it, the intellect, as sinful. Those who are centred in the intellectual sphere of 'the word', however, would be no less indisposed to regarding their cerebral self-indulgences as sinful ... than their fleshy counterparts of a predominantly phallic disposition down below, in the mundane realm of Heathen folly, could be expected to regard their sensual self-indulgences as sinful.
291. In either case, one needs to be centred in grace before a distinct conception of sin, corresponding to the type of grace to which one subscribes, is going to be either possible or desirable. People who are overly given to phenomenal self-indulgence would not, as a rule, be disposed to such a conception themselves. And this includes Christians as well as Heathens,‘re-born’ sinners as well as their 'once born' counterparts.
292. Strange as it may seem, a majority of Christians are not aware of the degree to which their acquiescence in 'the word', the phenomenal self-indulgence of cerebral knowledge, is sinful, or even that it could be sinful at all. And this is partly because they have been led to regard fleshy self-indulgence as alone sinful, and to regard cerebral deliverance from it through 'the word', whether the New Testament 'word of Christ' or the verbal absolution of a priest following confession, as commensurate with grace. But, as we have shown, such a deliverance is from massive mass to voluminous volume in Mass-Volume, and thus from Heathen 'once born' sin in the flesh to Christian 're-born' sin in the brain, both of which contexts appertain to the phenomenal axis of vegetative masculinity.
293. Instead of being encouraged to abandon sin altogether, the average sinner is merely encouraged to abandon Heathen sin for Christian sin, and to embrace the inauthentic grace of verbal absolution, centred in 'the word', as a reward for so doing! Thus the penitent is left with the impression that he has been saved from sin to grace when, in point of fact, he has only been saved from a lower mode of sin to a higher one in which 'the word' takes on undue religious significance.
294. Even inauthentic grace, associated with verbal absolution, is fundamentally sinful, since no more than a quasi-idealistic form of naturalism. For religious thought, or prayer, is still affiliated to the brain, and thus to the phenomenal realm of vegetative naturalism. It falls short of meditation. Salvation from Mass to Volume is always a shortfall from true salvation, and therefore not something in which the person anxious to secure an accommodation with God can place much confidence. It is nothing short of a Christian con-trick, substituting its own level of sin for the Heathen sin to which, through some sort of Christian conscience, many people remain uneasily attached.
295. Yet, in reality, Heathen or external sin is only such from an aural-centred standpoint in external grace, which is effectively Subchristian, and not something that should enter into Christian account, bearing in mind its commitment to 're-born' criteria. The confessee is supposed to be Christian, not Heathen, and consequently his confessions should revolve around cerebral sin. Of course, in a way they do, since the brain is being used for purposes of confessing. But, in practice, too many Christians are fundamentally more Heathen in their fleshy appetites than Christian, and, in any case, they will remain sinners even after verbal absolution.
296. For the truly Graceful are an 'Elect of Spirit', and for this 'Elect of Spirit' ... sin is the exception to the rule, and therefore not something to make a habit of confessing. The Superchristian, or sensible, transcendentalist, will be too given to cultivating the spirit, through meditation, to have either the time or the inclination for sin. He will remain aloof from the sinful and their mundane limitations, for he is not, in truth, a Christian.
297. Neither, if internal, is he a Subchristian, though he will be aware that the salvation of Subchristians to Superchristianity, of aural grace to respiratory grace, is always possible and eminently desirable if there is to be a deepening of truth and enhancement of sensibility. It may not be possible to convert the majority of Christians, bogged down in their cerebral sin, from voluminous volume to spaced space, but there is no reason why a majority of the devotees of sequential time should not be able to ascend the time-space axis of religious idealism in what would amount to a comparatively straightforward process of internal salvation, formally abandoning the aural grace of the ears for the respiratory grace of the lungs.
298. The plane of Space, which begins spatial and ends spaced, can also be regarded as the plane of the spirit (perceptions), but of the spirit that is evil (noumenally objective) in the spatial context and wise (noumenally subjective) in the spaced context. The spiritual plane, incorporating two kinds of Space, is supernoumenal, whether in metachemical superfemininity (evil) or in metaphysical supermasculinity (wise).
299. The plane of Time, which begins sequential and ends repetitive, can also be regarded as the plane of the soul (emotions), but of the soul that is wise (noumenally subjective) in the sequential context and evil (noumenally objective) in the repetitive context. The soulful plane, incorporating two kinds of Time, is subnoumenal, whether in metaphysical submasculinity (wise) or in metachemical subfemininity (evil).
300. The plane of Volume, which begins volumetric and ends voluminous, can also be regarded as the plane of the intellect (conceptions), but of the intellect that is good (phenomenally objective) in the volumetric context and foolish (phenomenally subjective) in the voluminous context. The intellectual plane, incorporating two kinds of Volume, is upper phenomenal, whether in chemical upper-femininity (good) or in physical upper-masculinity (foolish).
301. The plane of Mass, which begins massive and ends massed, can also be regarded as the plane of the id (instincts), but of the id that is foolish (phenomenally subjective) in the massive context and good (phenomenally objective) in the massed context. The instinctual plane, incorporating two kinds of Mass, is lower phenomenal, whether in physical lower-masculinity (foolish) or in chemical lower-femininity (good).
302. The terms we usually apply to the subatomic structures of these planes or, more correctly, to their attributes thereof, reflect their particle/wavicle subdivisions into primary and secondary, or impersonal and personal manifestations, in both external and internal contexts. These terms are 'will' and 'mind', and we therefore have fourfold options in each case, starting at the top with spirit, descending to soul, further descending to intellect, and ending, at the bottom, with the id. Hence we can distinguish spiritual will and/or mind from soulful will and/or mind in both evil and wise contexts. Likewise, we can distinguish intellectual will and/or mind from instinctual will and/or mind in both good and foolish contexts.
303. The distinction between 'will' and 'mind', particles and wavicles in both external and internal contexts, is one of free will vis-à-vis natural determinism, though each of these attributes of Space, Time, Volume, and Mass will be more or less one thing or the other according to whether we are dealing with objectivity or subjectivity, the female or the male aspect of things in what is a distinction, after all, between unnature and nature, or unconscious and conscious.
304. Hence, as a broad rule, we may rest assured that there will be more free will in those contexts which are characterized by female unnature/unconsciousness and correspondingly less natural determinism, whereas there will be more natural determinism in those contexts characterized by male nature/consciousness and correspondingly less free will.
305. Since movement from one plane to another is achieved by a diagonal progression (if forwards) or regression (if backwards) in relation to what we have termed axes, it follows that free will should predominate over natural determinism in Space-Time and in Volume-Mass, the diabolic and the feminine axes respectively of materialism and realism, which are characterized by an objective orientation in barbed divergence and/or convergence, depending on the degree to which objectivity is externalized or internalized, in relation to what, subatomically, is a vacuous precondition. Conversely, natural determinism will preponderate over free will in Mass-Volume and in Time-Space, the masculine and the divine axes respectively of naturalism and idealism, which are characterized by a subjective orientation in curved divergence and/or convergence, depending on the degree to which subjectivity is externalized or internalized, in relation to what, subatomically, is a 'plenumous' precondition.
306. Thus where the 'female' axes of Space-Time and of Volume-Mass are concerned, their objective orientation allows for a greater degree of free will in element/elementino particles than ever it does for natural determinism in element/elementino wavicles, not least of all because the vacuous preconditions of these axes conduce towards unnatural/unconscious modes of spirit, soul, intellect, and id ... in relation to spatial space, repetitive time, volumetric volume, and massed mass.
307. Where, by contrast, the 'male' axes of Mass-Volume and of Time-Space are concerned, their subjective orientation allows for a greater degree of natural determinism in element/elementino wavicles than ever it does for free will in element/elementino particles, not least of all because the 'plenumous' preconditions of these axes conduce towards natural/conscious modes of id, intellect, soul, and spirit ... in relation to massive mass, voluminous volume, sequential time, and spaced space.
308. Hence to descend, in space-time unnature/unconsciousness, from the evil spirit of spatial space to the evil soul of repetitive time, as from photons to photinos in metachemical materialism.
309. Hence to descend, in volume-mass unnature/unconsciousness, from the good intellect of volumetric volume to the good id of massed mass, as from electrons to electrinos (conventional) and/or positrons to positrinos (radical) in chemical realism.
310. Hence to ascend, in mass-volume nature/consciousness, from the foolish id of massive mass to the foolish intellect of voluminous volume, as from neutrons to neutrinos (conventional) and/or deuterons to deuterinos (radical) in physical naturalism.
311. Hence to ascend, in time-space nature/consciousness, from the wise soul of sequential time to the wise spirit of spaced space, as from protons to protinos in metaphysical idealism.
312. The relationship of 'will' to 'mind', of particles to wavicles in elements and elementinos, is also the relationship of power to glory, which is to say, of unnature and/or nature, depending on the axis, to unconsciousness and/or consciousness.
313. Hence will stands to mind as power to glory in both external and internal contexts where, in each case, will precedes mind, albeit with a different emphasis, according to how and whether will predominates over mind or mind preponderates over will.
314. Since will stands to mind as power to glory, we may hold that Space stands to spirit in an identical fashion, whether in terms of superfeminine materialism or supermasculine idealism. Hence, in the one case, we must distinguish the super-unnatural power of spatial space from the super-unconscious glory of evil spirit, while, in the other case, we have to distinguish the supernatural power of spaced space from the superconscious glory of wise spirit.
315. Likewise we may hold that Time stands to soul as power to glory, whether in terms of submasculine idealism or subfeminine materialism. Hence, in the one case, we must distinguish the subnatural power of sequential time from the subconscious glory of wise soul, while, in the other case, we have to distinguish the sub-unnatural power of repetitive time from the sub-unconscious glory of evil soul.
316. Similarly, we may hold that Volume stands to intellect as power to glory, whether in terms of upper-feminine realism or upper-masculine naturalism. Hence, in the one case, we must distinguish the upper-unnatural power of volumetric volume from the upper-unconscious glory of good intellect, while, in the other case, we have to distinguish the upper-natural power of voluminous volume from the upper-conscious glory of foolish intellect.
317. Finally, we may hold that Mass stands to (the) id as power to glory, whether in terms of lower-masculine naturalism or lower-feminine realism. Hence, in the one case, we must distinguish the lower-natural power of massive mass from the lower-conscious glory of foolish id, while, in the other case, we have to distinguish the lower-unnatural power of massed mass from the lower-unconscious glory of good id.
318. Concerning Space-Time, we have a will-based, and therefore powerful, definition of metachemical materialism that complements its mind-centred, or glorious, definition in terms of spirit-soul.
319. Concerning Volume-Mass, we have a will-based, and therefore powerful, definition of chemical realism that complements its mind-centred, or glorious, definition in terms of intellect-id.
320. Concerning Mass-Volume, we have a will-based, and therefore powerful, definition of physical naturalism that complements its mind-centred, or glorious, definition in terms of id-intellect.
321. Concerning Time-Space, we have a will-based, and therefore powerful, definition of metaphysical idealism that complements its mind-centred, or glorious, definition in terms of soul-spirit.
322. Space-time/spirit-soul materialism denotes a noumenal axis of metachemical power and glory that descends from the external context of super-unnatural will/super-unconscious mind to the internal context of sub-unnatural will/sub-unconscious mind.
323. Volume-mass/intellect-id realism denotes a phenomenal axis of chemical power and glory that descends from the external context of upper-unnatural will/upper-unconscious mind to the internal context of lower-unnatural will/lower-unconscious mind.
324. Mass-volume/id-intellect naturalism denotes a phenomenal axis of physical power and glory that ascends from the external context of lower-natural will/lower-conscious mind to the internal context of upper-natural will/upper-conscious mind.
325. Time-space/soul-spirit idealism denotes a noumenal axis of metaphysical power and glory that ascends from the external context of subnatural will/subconscious mind to the internal context of supernatural will/superconscious mind.
326. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical, whether with regard to the impersonal negativity of weakness and hatred or with regard to the personal positivity of strength and love.
327. The chemical power and glory of realism, being phenomenally objective, is good, and hence feminine, whether with regard to the impersonal negativity of ugliness and humility, or with regard to the personal positivity of beauty and pride.
328. The physical power and glory of naturalism, being phenomenally subjective, is foolish, and hence masculine, whether with regard to the impersonal negativity of ignorance and pain or with regard to the personal positivity of knowledge and pleasure.
329. The metaphysical power and glory of idealism, being noumenally subjective, is wise, and hence divine, whether with regard to the impersonal negativity of illusion and woe or with regard to the personal positivity of truth and joy.
330. Hence, in materialism, both weakness-hatred and strength-love are evil, the only difference being that whereas weakness and hatred are powerful and glorious manifestations of negative evil, strength and love are their positive counterparts.
331. Hence, in realism, both ugliness-humility and beauty-pride are good, the only difference being that whereas ugliness and humility are powerful and glorious manifestations of negative good, beauty and pride are their positive counterparts.
332. Hence, in naturalism, both ignorance-pain and knowledge-pleasure are foolish, the only difference being that whereas ignorance and pain are powerful and glorious manifestations of negative folly, knowledge and pleasure are their positive counterparts.
333. Hence, in idealism, both illusion-woe and truth-joy are wise, the only difference being that whereas illusion and woe are powerful and glorious manifestations of negative wisdom, truth and joy are their positive counterparts.
334. I have consistently written of a particle/wavicle distinction between the impersonal and personal, primary and secondary manifestations of any given element, elementino, axis, or whatever, and would not wish to reject what is, after all, a convenient logical tool. But it is of course a generalization, and no element or elementino could be subdivided in such a way as to suggest that particles and wavicles were completely separate or mutually independent entities. In actuality, particles retain a wavicle aspect and wavicles a particle aspect; for it would be as impossible to conceive of a particle that was totally bereft of a wavicle dimension ... as to conceive of a wavicle that existed in complete independence of a particle base. Wavicles derive, in secondary fashion, from somewhere, and that somewhere is always a particle.
335. The distinction between particles and wavicles is not, therefore, absolute or, at any rate, as absolute as neat philosophical pigeon-holing could lead one to believe, but there is one, and it is important to accept and understand this fact if one intends to do adequate justice to the difference between will and mind, or power and glory, as primary and secondary manifestations of any given element/elementino.
336. Granted that no particle is completely 'particular' and no wavicle completely 'wavicular', the generalizations we have made between particles and wavicles in both elemental and molecular modes, concerning any given element or elementino, remains logically valid and therefore philosophically credible. What we really have, in relation to these subatomic categories, is a spectrum of particle/wavicle differentiation that stretches from the elemental-particle category of that which is most 'particular' and correspondingly least 'wavicular' to the elemental-wavicle category of that which is most 'wavicular' and correspondingly least 'particular' via the molecular-particle category of that which is more (relative to most) 'particular' and correspondingly less (relative to least) 'wavicular' and the molecular-wavicle category of that which is more (relative to most) 'wavicular' and correspondingly less (relative to least) 'particular'.
337. Hence, instead of a clear-cut particle/wavicle distinction, we find shades of particle and wavicle interdependence, from the most 'particular' and least 'wavicular' category at one end of the subatomic spectrum to the most 'wavicular' and least 'particular' category at its other end. And this is so of both elements and elementinos, external and internal contexts, except that the particle aspect of any given axis will predominate in the former and the wavicle aspect preponderate in the latter, bearing in mind the extent to which elementinos signify a scaling-down of particle-based definitions and correlative scaling-up of wavicle-centred ones, in keeping with their reduced size. Such reductions, commensurate with a more refined disposition, can only conduce towards the advancement of sensibility at the expense of supremacy, the very opposite of the entrenchment, in externalization, of primacy at the expense of sensuality. For there will of course be more mind and less will wherever the elementino takes precedence over the element, as in all internal contexts, including those axes with a 'female', and therefore objective, orientation.
338. Hence the distinction between, say, weakness and hatred in Space-Spirit will be one in which weakness, corresponding to spatial space, will predominate over hatred, whereas the distinction between weakness and hatred in Time-Soul will be one in which hatred, corresponding to evil soul, will preponderate over weakness. Now what applies to impersonal negativity will apply no less to personal positivity, where the distinction between strength and love is concerned. There will always be more love than strength in the internal context, even though strength is still the necessary precondition of love, as power of glory.
339. In no context can you put the cart before the horse or the chicken before the egg. Power always precedes glory, in internal, or 're-born', contexts no less than in external, or 'once born', ones, although the ratio of the one to the other will differ according to whether we are rooted in elements or centred in elementinos, externally centrifugal-to-straight, or internally straight-to-centripetal.
340. Thus while weakness and/or strength will predominate over hatred and/or love in Space-Spirit, hatred and/or love will preponderate over weakness and/or strength in Time-Soul, both alike appertaining to the metachemical axis of materialism, whose noumenal objectivity is absolutely significant, in its direct (barbed) disposition, of evil.
341. Thus whilst ugliness and/or beauty will predominate over humility and/or pride in Volume-Intellect, humility and/or pride will preponderate over ugliness and/or beauty in Mass-Id, both alike appertaining to the chemical axis of realism, whose phenomenal objectivity is relatively significant, in its direct (barbed) disposition, of goodness.
342. Thus whilst ignorance and/or knowledge will predominate over pain and/or pleasure in Mass-Id, pain and/or pleasure will preponderate over ignorance and/or knowledge in Volume-Intellect, both alike appertaining to the physical axis of naturalism, whose phenomenal subjectivity is relatively significant, in its indirect (curved) disposition, of folly.
343. Thus whilst illusion and/or truth will predominate over woe and/or joy in Time-Soul, woe and/or joy will preponderate over illusion and/or truth in Space-Spirit, both alike appertaining to the metaphysical axis of idealism, whose noumenal subjectivity is absolutely significant, in its indirect (curved) disposition, of wisdom.
344. If it is 'straight' for a man to dress in a sports jacket and/or suit, with the likelihood of a tie, then the addition of a raincoat in the event of rain would constitute a concession to 'bentness', which is to say, to a quasi-feminine dimension of phenomenal objectivity superimposed upon what is basically a heathenistically masculine form of attire. Alternatively the addition, in the event of ice or snow, of an overcoat to this attire would constitute a more conservative concession to 'bentness' in terms of a quasi-diabolic dimension of quasi-noumenal objectivity, since overcoats are designed to keep one warm, and thus have a correlation with fire rather than water. The only thing more fundamentalist than an overcoat would be a fur or an afghan coat, but that would be more genuinely noumenally objective with regard to its beastly composition and effectively barbarous correlation. Whereas fur coats, for example, would suggest a parallel with spirits, like whisky and gin, overcoats and raincoats suggest a parallel with wine, the former in relation to red and the latter to white.
345. Be that as it may, the fatality, if I may so put it, of 'straight' dressing is that the man concerned is exposed, sooner or later, to the superimposition of raincoats and/or overcoats upon his original attire. He may start out masculine, if openly garbed in a sports jacket or suit, but he will soon become, under duress of inclement weather conditions, either quasi-feminine or quasi-diabolic, and thus effectively 'bent'. To use a sports analogy, he may start out in a mode of attire that suggests a gender parallel with Association Football, but gravitate, in the course of superimposing a raincoat and/or overcoat upon this attire, to something suggestive of Rugby League and/or Union - the one arguably having more to do with water and the other with fire, as though indicative of quasi-feminine and quasi-diabolic alternatives to that which, as Association Football, is based in vegetation to the exclusion - barring the possibility of a 'header' concession to fire - of anything else, including, it has to be said, the airy Beyond ... of Gaelic Football.
346. However that may be, both Rugby League and Rugby Union would appear to be 'bent' as opposed to 'straight', the quasi-feminine and quasi-diabolic 'bentness' of raincoat and overcoat parallels in the enhanced vertical structure of their goals, the posts of which tower above the (horizontal) bar in a manner suggestive of the monolithic structure of both raincoats and overcoats vis-à-vis the sports jackets or suits they are intended to cover. Clearly, if there is a football parallel about these latter kinds of masculine attire, then it is difficult to avoid the notion that as soon as a man pulls either a raincoat or an overcoat into place over them, he ceases to be recognizably 'straight' and effectively becomes 'bent', approximating more to Rugby League and/or Union in what can only be described as a watery and/or fiery departure from vegetative roots which, willy-nilly, has the effect of compromising his masculine integrity in relation to the quasi-feminine and quasi-diabolic alternatives already described. Curiously, the footballer is more masculine than the rugby player, even when the latter strives to be as 'macho' as possible, whether or not in consequence of 'subconscious' compensation for the less masculine nature of rugby, with its objective openness and fundamentally more aggressive bias. In fact, it is primarily the absence of netting behind the rugby goal which confirms this more openly objective stance, in marked contrast to the football goal.
347. Hence there is a certain towering objectivity about the rugby goal which removes it from the more subjective impression created by the football goal, with its containing nets. There is also the suggestion, if further analogies are to be drawn, of a hardback parallel for rugby as against a paperback parallel for football, since books are broadly divisible into hardbacks and paperbacks, and it does not require too much imagination or intelligence to perceive a connection between them and the types of sport we have been discussing. For there is about the average book, as about the other subjects under consideration, an objective or 'square' correlation, which sharply contrasts with the subjective or 'hip' correlation of, for example, discs and tapes.
348. However, before we broach that subject, let me say a word or two more about books, deeming the paperback to be analogically closer, in its comparatively more subjective construction, to sports jackets and/or suits and Association Football, but the hardback to be closer, by contrast, to raincoats and/or overcoats and Rugby League and/or Union, depending on the type of hardback in question. Now since the aforementioned 'bent' options have been conceived on the basis of a distinction between water and fire, it behoves us to do the same with hardbacks, not least of all in relation to the dustjacket or cover, whose correlation with watery or fiery associations will depend upon its texture and construction - dull plastic covers having a watery correlation and bright shiny ones a fiery correlation, thus reminding us of raincoats and overcoats again. However, we also need to consider the absence or presence, within hardbacks, of photographic reproductions, since where their absence would suggest a watery correlation by dint of having an exclusively verbal composition, their presence would suggest the addition of a fiery dimension, a dimension of light which would enable us to infer a parallel with overcoats and Rugby Union. For it is the photographic hardback which would be the more 'bent' of the two, thus falling into line with quasi-diabolic as opposed to quasi- feminine evaluations.
349. Concerning discs and tapes, it seems to me that we have a 'hip' correlation by dint of their round as opposed to square or rectilinear construction overall, and that this roundness is commensurate with a more genuinely Catholic (compared to paperbacks) and even Superchristian orientation such that would correspond to the triadic Beyond with regard to feminine, masculine, and supermasculine options, beginning with compact floppies, proceeding to compact discs, and culminating, at the top, with cassettes, as we move beyond the phenomenal planes of Mass and Volume to the noumenal plane of Space.
350. However, if discs and tapes are beyond books, we should distinguish between that which is effectively beyond them in sensuality, as 'once born' radical subjectivity, and that which is effectively beyond them in sensibility, as 're-born' radical subjectivity. For it soon becomes evident to the inquiring mind that 3½" compact floppies are the sensible form of floppy disc in relation to 5¼" floppy discs whose elemental correlation, in due fluidal terms, is less with the womb than with the tongue, in what amounts to a realist distinction between positrons and positrinos in effectively radical feminine (lesbian humanist) vein.
351. Likewise, we should have no reason to doubt that compact discs are the sensible form of hard disc in relation to stylus-using hard discs (LPs, EPs, etc.) whose elemental correlation, in due vegetative terms, is less with the brain than with the phallus, in what amounts to a naturalist distinction between deuterons and deuterinos in effectively radical masculine (homosexual nonconformist) vein.
352. Similarly, there is no reason to doubt that audio cassettes are the sensible form of audio tape in relation to tape-recorders, whose elemental correlation, in due airy terms, is less with the lungs, in encased fashion, than with the ears in what amounts to an idealist distinction between protons and protinos in effectively divine (submasculine-to-supermasculine transcendentalist) vein.
353. Finally, it seems to me that video cassettes are the sensible form of video tape in relation to film reels, whose elemental correlation, in due fiery terms, is less with the heart than with the eyes in what amounts to a materialist distinction between photons and photinos in effectively diabolic (superfeminine-to-subfeminine fundamentalist) vein.
354. The distinction drawn above between plain hardbacks and hardbacks incorporating photographic reproductions is one that I regard as paralleling not only Rugby League and Rugby Union, or raincoats and overcoats, but also white and red wines, since we have what amounts to a watery/fiery dichotomy. Such hardbacks can be regarded as standing, in phenomenally objective fashion, in between the noumenal objectivity of books largely if not exclusively composed of photographic reproductions, not to mention, in a wider and arguably more genuinely fundamentalist context, films and/or videos, and the phenomenal subjectivity, down below, of paperbacks. In other words, as taking a sort of middle-class position in between ruling- and working-class alternatives, the latter of which, besides being identifiable with Association Football and sports jackets and/or suits, would also qualify for an analogy with beer.
355. However, it has to be admitted that paperbacks can also include photographic reproductions, and that we must accordingly allow for a separate category of paperback with a more fundamentalist slant. Now, to my mind, this would equate more with the brightness of lager than with the comparative dullness of beer, or light ale, as well as probably having more to do, in football, with headed goals than booted ones, so that we may allow, in this latter context, for a fiery dimension which complements or, rather, contrasts with the vegetative dimension, so to speak, of kicked goals, which are arguably more germane to football conceived in terms of its vegetative roots that parallel the generality of non-photographic or plain paperbacks.
356. Thus there would be a fiery 'bentness' to photographic paperbacks that paralleled the 'bentness' of headed goals in football and of lager in beer, and gave to the heathen working-class in general the capacity to achieve a more fundamentalist orientation independently of middle-class norms, including, presumably, via the medium of hooded overcoats which, despite having an overall rectilinear design, would suggest a more subjective approach to the orientation in question.
357. However, if the Heathen masses remain 'straight' in relation to sartorial, sports, cultural, and other matters, then those whose orientation is rather more Christian, and hence fire-denying, will favour, in Catholic vein, a comparatively 'hip' approach to such matters, tending, as already noted, towards the curvilinearity of zipper jackets and the vegetation-to-air affirming metaphor of stout, with its airy head rising precipitously from a darkly vegetative or earthy body. They will also, as Irish Catholics, prefer Gaelic Football to Association Football, bearing in mind the extent to which points scored above the crossbar/between the towering posts of Gaelic Football are affirmative of airy idealism and more significant, in moral terms, than goals scored under the crossbar/between the uprights in football-like vein.
358. In fact, it is this additional dimension above the crossbar which grants Gaelic Football such a moral advantage over its English counterpart, making it the preferred sport of those who, being more genuinely Christian, are open to the Beyond and thus to the possibility, no matter how imperfectly expressed, of grace, not closed down in a sort of Heathen resistance to divine criteria, in typically English fashion. Indeed, it is hardly surprising that, in view of its fundamentalist slant, heading is alien to Gaelic Football, and that the net-affirming subjectivity of the latter, far from being purely phenomenal, also embraces the noumenal realm of air in due transcendentalist fashion, as points are scored between the goal-transcending uprights in what amounts to an antithesis not only to rugby but, more radically, to gridiron, that more fundamentalist (compared to Rugby Union) form of American Football which is objectively open, to a noumenal degree, to the fiery Behind, and thus to analogical equation with photographic books, spirits, fur coats, and so on, in due Superheathen fashion.
359. If it would be morally wrong to allow rugby and Gaelic Football to be played on the same pitch in, presumably, the same stadium, overlooking the Heathen/Christian distinction between them, then it would be even more wrong to allow gridiron and Gaelic Football to share similar facilities, bearing in mind the Superheathen status of the American game. American barbarism and Gaelic culture are two entirely different things, and are no more reconcilable than the Devil and God. All right, I grant that Gaelic culture may not yet have attained to a Superchristian status, as I hope one day it will, not least of all in relation to the development of indoor facilities for Gaelic-type games, but that would not justify allowing two such diametrically antithetical games as gridiron and Gaelic Football to share the same stadia. For as soon as you bow to moral relativism, you turn your back on God and all Christian-type resolves to advance and encourage spiritual redemption. You have allowed the Devil to compromise the holy ground.
360. Granted that a continuum of civilized-to-barbarous can be expected of and accommodated by England, which is where notions of 'Anglo-American' come into play, Gaelic culture is an entirely different proposition, and no-one who wishes to further it should have anything to do with its opposite, least of all to the extent of blurring the line between soul and spirit, fundamentalism and transcendentalism. It may be that, in the triadic Beyond ... of 'Kingdom Come', an accommodation with Association Football and Rugby League will have to be made, albeit with due regard to certain divinely-conditioned modifications, but I cannot foresee a time when it could be thought proper to make an accommodation with gridiron, especially since Rugby Union would be less than acceptable in that respect, bearing in mind its quasi-diabolic status as the mode of rugby most given, through spot kicks and/or drop goals, to fiery fundamentalism.
361. The self is that which exists, but as an amalgam of will and mind, of power and glory, of freedom and determinism, of impersonal and personal - in short, of experiment and experience.
362. There is not one self but four selves in both external and internal, 'once born' and 're-born' contexts, two of which are objective, the other two of which subjective, with female and male implications respectively in both negative and positive modes. I have divided these selves into their phenomenal and noumenal manifestations, and am aware that the Mass and/or Volume of the former ranks lower than the Time and/or Space of the latter.
363. The existence of the self, at any level and in any mode, is premised upon its ability to will, to experiment or act, and the fulfilment of this action is what grants to each self its unique being, or mind. "I will, therefore I am," could be the way by which the self explains and justifies its existence to itself. But the manner in which it wills, the kind of self it is, will determine whether its existence is to do, to give, to take, or to be.
364. "I will, therefore I am doing, or giving, or taking, or being," as the case may be. "I will to do, or to give, or to take, or to be, according to what kind of self I am. Therefore my existence will be with regard to doing, or giving, or taking, or being, as I alternate between will and mind, experiment and experience, power and glory, on the basis of a particle/wavicle oscillation, never one or the other for very long or exclusively, but existing in relation to a sort of 'eternal recurrence' of alternation between freedom and determinism, power and glory, for as long as I, this particular self, exists. Without this alternation there would be no existence for me, neither vis-à-vis experiment nor vis-à-vis experience, will nor mind. I exist, through oscillation, to live, which is to say, to do, to give, to take, or to be, either separately or successively, independently or associatively, depending on the self and the kind of person it attaches to or, more correctly, is attached to it."
365. A person can choose which self to give priority to, whether or not to the exclusion of others, but a person will also be subject to the pull of one self or another depending on his/her gender and the type of person he/she is, viz. upper or lower class, Heathen or Christian, of this race or that race, and so on. Inevitably, choice is constrained by certain predetermined factors over which the individual has little or no control. She cannot, as a female, develop subjectivity to anything like the same extent as a man, for she remains a creature rooted in objectivity. Conversely, he is unlikely, as a male, to develop objectivity to anything like the same extent as a woman, since he is, by nature, centred in subjectivity, even when and if society expects him to go against his natural grain, as it were, and cultivate objectivity of one type or another, thereby resulting in his becoming quasi-feminine or perhaps even quasi-diabolic, i.e. superfeminine in spatial-space externality and subfeminine in repetitive-time internality. Even then, although such a man is 'bent' by male standards, he is not a woman. He will still fall short of the degree of objectivity to which a woman can attain, and thus remain fundamentally male and subjective. One can choose, but only within restricted parameters. Where such restrictions have no relevance, on the other hand, it is because one has remained or become 'true' to one's original nature, cultivating objectivity at the expense of subjectivity (if female) or subjectivity at the expense of objectivity (if male).
366. Now if the self (whichever self that may happen to be) oscillates between will and mind, experiment and experience, it must proceed from self-affirmation to self-fulfilment, temporarily abandoning the one as it achieves the other. Hence as soon as the focus of the self settles on self-affirmation, there will be an implicit accommodation of self-denial (of the self which is the instigator of this focus), whereas as soon as self-affirmation carries one, or the self-denying self, over into self-fulfilment, there will be an implicit accommodation of self-transcendence (of the self which is responsible for self-affirmation). Therefore one's self is caught up in a cyclical progression analogous to the Trinity, in which a Son-Self is denied in order that a Father-Self may be affirmed, which is in turn transcended by and in the Spirit-Self of self-fulfilment. Yet this latter must in turn be abandoned as the personal self takes over again, in order that the link with the impersonal self may be re-established, to power the personal self, duly transmuted, on towards the universal self of spiritual glory, in what amounts to an 'eternal recurrence' of cyclical transformation.
367. Really, it is the same self, the personal self, which is being affected in either case, but it is living both the will and the spirit of impersonal and universal selfhood as it utilizes its mind to alternate between the two contexts, the powerful will and the glorious spirit. And in this it achieves self-realization of that which powers and glorifies its existence. Its initial self-denial is a means to the self-realization that comes from being into the self-affirmation and self-fulfilment of its powerful and glorious extremes. In passing from self-fulfilment to self-realization, it reverts to its starting-point and must begin again the process of self-denial with which it sought to escape from mind to will. For although the goal of the will is to transport the self to spirit, to universal fulfilment, it cannot remain there forever but must relapse, via self-realization, into its habitual selfhood in order to reaffirm its connection with the will. A permanent denial and/or transcendence of the personal/impersonal self in the universal self would result in death, as, for example, in the cessation of breath. One flaps to glide, but one cannot glide for ever!
368. Let us now take a self, the self, more particularly, that is of most interest to me as a self-styled superman, or man of inner metaphysical selfhood. We shall call this self the superego, for it is the mind that, having a protino basis in metaphysical idealism, rises to the highest thoughts, to pure thought, and is therein mindful of the desirability of tuning-in, as it were, to the lungs and becoming aware of their rise and fall in spaced space. We call this rise and fall of the lungs breathing, and it is the breath which is the object or, rather, subject of our mental attention, as we allow the superego to be eclipsed by the supernatural will of the lungs and transported, in due course, into superconscious spirituality. In other words, things proceed from superego to superconscious via supernature, wherein the inner metaphysical self achieves maximum spiritual fulfilment through its transmutation via its impersonal to its universal manifestation, prior to a return to its personal manifestation again in due process of self-realization. The self that was personal becomes impersonal through respiratory supernature and, finally, universal through spiritual superconsciousness, wherein it is fulfilled. But it must quickly become personal again through metaphysical superego, the superhuman mind of the superman, if it wishes to renew the process and so carry on living, carry on existing as the ultimate self whose essence is joyful being. The man who is into this self, a superman, is the ultimate man, and his Father, the lungs, is the ultimate God, His Holy Spirit, the breath, is the ultimate Heaven. Through it, he is lifted beyond supermasculine selfhood to joyful glory in the Holy Spirit of Heaven, but he would not experience that joyful glory were it not for the power of God, the respiratory functioning of his lungs, to supernaturally transport him there. He is a true 'son of God' who ascends into Heaven on the third manifestation of inner metaphysical self, the superconscious manifestation in the universal self of the Holy Spirit of Heaven.
369. As the superego, mindful through advanced thought of the desirability of merging with supernature, becomes progressively more spiritualized, it ceases to be aware of itself as existing apart from the lungs, but increasingly comes to identify with their divine power as though it were to some extent conditioning and even influencing the breathing process, no longer mindfully aware of this process as something specifically germane to the lungs but actually grounded in the breathing itself, which assumes a new impetus and becomes deeper and richer in consequence of the superego's having come to merge with it.
370. Yet the lungs are still effectively 'calling the tune', for the inner metaphysical mind is not the inner metaphysical will, but that which is subject to the superwill when it gets out of its own shadow, so to speak, and allows the inner divine will, the breathing process of God-the-Lungs, to lead and guide it towards spiritual redemption in the Heaven of superconscious bliss, when the inner metaphysical will has delivered up the transmuted supermind to the redemptive glory of the Holy Spirit of Heaven, and one is released from the burden of superegocentric self into the gravity-defying lightness of expended breath, seemingly swallowed up by the air as that which, being everywhere, is truly universal.
371. There is about one's breathing a 1-0, 1-0, 1-0-like distinction between the 'in' and the 'out' breaths, the inhalation being the breath of the inner metaphysical will and the exhalation being the breath of the inner metaphysical spirit, so that the supermind given to identifying, through self-denial, with the inner divine will is first empowered and then glorified as both the will and the spirit of metaphysical selfhood take over and condition it accordingly, driving it beyond itself until it ceases to think in terms of mind, but becomes caught up with and transmuted by each of these supra-personal entities which we have effectively identified with the superwill and the superspirit, viz. the lungs and the breath. For while the inner metaphysical will draws it in, the inner metaphysical spirit drives it out, on a sort of systolic/diastolic basis, and it is with its superconscious transmutation in relation to exhaled breath that it is released from personal self and accordingly becomes universalized.
372. Yet, in reality, self-fulfilment in such spiritual fashion is all-too-transient, since it is obligatory to return, via self-realization, to the superego, in order to plunge once again into the self-affirmation of inner divine power, and thus identify anew with the lungs. Ultimately, one's supermind has to return from the inner metaphysical spirit to re-embrace the superwill of inner metaphysical divinity, although the speed and ease with which it re-identifies with first the inner divine will and then the inner sublime spirit will be modified, in keeping with one's ability, as superman, to successively merge, through self-denial, with each of these inner metaphysical alternatives.
373. Obviously, one cannot by-pass the inner metaphysical personal self, the superego, else there would be no salvation for it, since it is the subject of ultimate metaphysical salvation by dint of having put itself 'on the line' in the first place. The purely or predominantly unconscious breathing that characterizes average day-to-day existence for the majority of people, effectively dead to inner metaphysics, is simply a shortfall from ultimate metaphysical self, evidently because some lesser self is predominant (if outer) or preponderant (if inner) overall, and there is no place, in consequence, for the superego.
374. Those who read or write (voluminously) or pray are not going to be particularly conscious of their breathing at the time, and for them inner metaphysical selfhood is either 'beyond the pale' or out of reach, something lying dormant within them because they do not aspire to it, but prefer to live at a lower or baser level in some inferior self, be it physical (if vegetative) or chemical (if watery) or even metachemical (if fiery), scorning the airy salvation of ultimate metaphysics.
375. As I said, the inner metaphysical mind, say, is unlikely to present itself to anyone who has not cultivated the difficult art of thinking to a degree whereby it becomes desirable for one (as superego) to merge that highest of mental selves into the breath via the lungs in due process of redeeming it. For it is a self that is open to the possibility of identifying with inner God and of reaping the glorious reward of Heaven. It is a special self, this inner metaphysical mind, and one has to be, or to have become, a special person, a superman, before it will characterize one's lifestyle.
376. The superegocentricity of the superman is that which leads to the experience of ultimate Heaven, not the egocentricity of man, still less the unegocentricity of woman or the super-unegocentricity, for instance, of the superwoman, with her super-unnature and super-unconscious parameters. But the superegocentricity of the supermasculine male can only achieve superconscious experience of the Holy Spirit of Heaven if it is focused on the supernatural experiment of the Lung-God and allows itself to be carried away on the outgoing breath of heavenly release, thereby experiencing something of what it means to be spirit and universal, rather than either mind and personal or will and impersonal, no matter how briefly or intermittently. For the 'Son of God' is neither God nor Heaven, lungs nor breath, but superman, and he will remain centred in his superego, or inner metaphysical mind, even as he allows it to be successively conditioned and transmuted by both the inner metaphysical will (of the lungs) and the inner metaphysical spirit (of the breath).
377. Ultimately, it is the inner metaphysical mind which determines the extents to which the will and the spirit of inner metaphysical selfhood will exist for it as its power and glory, its Father and Holy Spirit, God and Heaven, superson without superearthly end.
378. I have heard it said that 'one must go full circle to find the truth' and, certainly, the above theories would seem to confirm that fact, especially with regard to metaphysical truth, or Truth per se, which has to do, as I have just argued, with the relationship of inner metaphysical mind, viz. the supermind, to inner metaphysical will, viz. the superwill, and inner metaphysical spirit, viz. the superspirit, in what amounts to a cyclical progression from knower to known via the ground (of all higher being) that links the two through its divine power.
379. By identifying with the impersonal self of inner metaphysical will, the personal self of inner metaphysical mind is brought to an experience of the universal self of inner metaphysical spirit, wherein it has passed from superegocentricity to superconsciousness in due process of becoming spiritualized.
380. But although it has to some extent merged with and become coloured or conditioned by inner metaphysical spirit, the exhaled breath, it is not that spirit but a purified and redeemed mind, the superconscious mind of the superman, and thus superconsciousness and the Holy Spirit of Heaven are anything but strictly identical, even though an accommodation of the former by the latter is what makes for metaphysical salvation at this level. The superconscious must soon revert, no matter how fleetingly, to superegocentricity in order to perpetuate its existence, plunging anew into the metaphysical body (the lungs) of the superwill, wherein, duly invigorated and transmuted, it is sped on its way, through divine power, towards experiential fulfilment in glorious identity with the Holy Spirit of Heaven.
381. Thus the cycle of metaphysical life is continually in motion, as the inner metaphysical mind passes successively through metaphysical will and spirit, power and glory, in the interests of enhanced being, in what amounts to the ultimate mode of Eternal Life, which is characterized by the spaced space of the breath.
382. The supermind can perpetuate the cycle for the above reason or it can break out of the cycle and revert to a more intellectually-centred mode of superegocentricity, the metaphysical intellectuality of the true philosopher, during which time the breathing process will more or less continue of its own volition without superconscious participation by one's inner metaphysical self, the self that is aware of the significance of metaphysical will and spirit to it, but which, nonetheless, can decide to opt out of redemptive grace if it so chooses.
383. Now this may be because it has had enough of meditating or feels the pull of some other self with a different interest to sustain, or, indeed, because possessed of a superegocentric urge to think and perhaps even record some of its thoughts in suitably metaphysical vein, disdaining an outright commitment to egocentricity in the 'low-brow' realm of the voluminous 'below', by remaining recognizably spaced, and hence philosophically succinct (aphoristic).
384. For even the superman can succumb to recording his thoughts, albeit in a manner which displays a great deal of prior thought and reflects, in its aphoristic concision, the idealistic plane to which he is accustomed, as a 'high brow', to mostly existing on, compliments of his superegocentricity. And, of necessity, he will even read these aphorisms or aphoristic notes (supernotes) in order to reassure himself that they make sense (to him) and, as it were, add up to something metaphysically sustainable.
385. Provided he is satisfied with his thoughts, that is all that really matters. They will remain a testimony to 'upper-class' intellectuality of a suitably metaphysical bias, and thus forever distinct from the 'lower-class' intellectuality that, centred in the ego of masculine mind, strives, in essayistic prolixity, to sustain a voluminous impression in keeping with its physical bias, a bias centred not in noumenal subjectivity but in its phenomenal counterpart, and mainly paying homage, in consequence, to 'low-brow' concerns, in due nonconformist fashion.
386. Yet even physical intellectuality, grounded in the physical body (of the brain), has a power and a glory of sorts, a will and a spirit, as, of course, does chemical intellectuality, grounded in the chemical body (of the womb) and metachemical intellectuality, grounded in the metachemical body (of the heart), the former humanist and the latter fundamentalist, each one respectively three- and four-times removed from metaphysical intellectuality rather than, as in the case of the physical mind of egocentric selfhood, just once removed from it in due phenomenally subjective vein.
387. Where phenomenal objectivity and noumenal objectivity are concerned, however, one is on the other side of the gender fence, the female side, in a realm that, far from openly acknowledging folly and wisdom, is obsessed with good and evil, politics and science, to the detriment, it may be, of economics and religion, not least of all when the latter are invaded and corrupted by good and evil in due political and scientific fashion, becoming no more than adjuncts to a female disposition.
388. Just as religion can be fourth-rate in fundamentalism, third-rate in humanism, second-rate in nonconformism, and first-rate in transcendentalism, with reference to the heart, the womb, the brain, and the lungs respectively, so it can be each of these in relation to the (outer) senses, viz. the eyes, the tongue, the flesh, and the ears, where similar rates of evaluation ... ranging from Space to Time via Volume and Mass ... apply, albeit with regard to 'once born' rather than to 're-born' criteria, which, stemming from a centrifugal source, are apt to result in a 'straight' manifestation of religion instead of one that is centripetal, and therefore 'hip'.
389. Yet, even here, the metaphysical takes spiritual precedence over the physical, the physical spiritual precedence over the chemical, and the chemical spiritual precedence over the metachemical, the latter of which makes, in due fundamentalist vein, for a fourth-rate approach to religion, an approach grounded in the metachemical body (of the eyes).
390. Hence, for logical consistency, let us distinguish the metachemical body (of the eyes) from the chemical body (of the tongue), the former making for a fourth- and the latter a third-rate approach to 'once born' religion, while we should likewise distinguish, on the male side of the gender fence, so to speak, the physical body (of the phallus) from the metaphysical body (of the ears), the latter of which is alone commensurate with first-rate 'once born' religion, since the ears stand to the phallus in elemental terms as air to vegetation, and it is air which is correlative with the metaphysical. Just so, the eyes stand to the tongue in elemental terms as fire to water, fire being correlative with the metachemical and thus with that which, being noumenally objective, stands at a further remove even than water from the noumenal subjectivity of true spirituality.
391. However, like the 'sensible' religions, the 'sensual' ones also reflect the operation of a cyclical arrangement whereby mind merges with will and is in turn conditioned by spirit, even when the spirituality is anything but genuine, and hence metaphysical.
392. If we take, as before, the example of metaphysical religion, we shall find that, in the 'once born' context of external devotion, mind is subegocentric, since subegocentricity is that which accrues to a level of psychic awareness, centred subatomically in the proton, which has for its object of focus the ears, whose subnatural will (to hear) transports it towards a subconscious fulfilment in harmony with such airwaves as one is receiving in due process of listening to whatever they are carrying, be it music or speech or other sounds of, in particular, a religious significance.
393. Hence the situation here is the reverse of the 're-born' context of 'sensible' religion, since it is the will of the outer metaphysical body to subjectively diverge towards the sound(s) one is listening to, which come at one from outside the self. Whereas the inner metaphysical will is about breathing in, the outer metaphysical will is about projecting out; and whereas the inner metaphysical spirit is about breathing out, the outer metaphysical spirit is about projecting in, since it must come to one in the guise, for example, of music, and then one must be listening to it for it to register subconsciously as recognizable patterns of sound to which one responds in a receptive manner.
394. Paradoxically, the outer metaphysical self of subegocentric mind loses itself by identifying with the outer metaphysical body (of the ears) and thus listening to whatever music or sound is coming to it from without, wherein it is subconsciously fulfilled (at least if the music or sound is agreeable). The subjective divergence of hearing would not, of course, enable this to happen, since hearing is germane to the ears and something that goes on whether or not one, as subegocentric mind, is subconsciously attuned to it. Only commitment by the subego of outer metaphysical selfhood to the outer metaphysical body makes listening possible, and this is what transmutes it from the personal plane of subegocentricity to the universal plane of subconsciousness, passing via the impersonal self to approximate unity with whatever sounds the airwaves may be bombarding it or, more correctly, the eardrums with at the time.
395. Thus although release from selfhood is still the motive driving one to subegocentrically tune-in, as it were, to the outer metaphysical body, such release is vis-à-vis incoming spirit and completely contrasts, in consequence, with the outgoing spirit of the breath to which the superman is attuned during the process of inner meditation. There is doubtless a sense in which listening to music, say, is a process of outer meditation, but it can never be anything more than 'straight' in view of its worshipful deference to external glory. It is essentially an extrovert form of metaphysics which, in consequence of its dependence on external ends, will never deliver the maximum of spiritual fulfilment, but always be constrained to a comparatively (in relation to inner metaphysics) superficial grasp of truth and joy.
396. For ultimate salvation lies within, in the 're-born' metaphysics of the lungs, and it is this which delivers the relevant self, the inner metaphysical self of superegocentricity, to maximum release from selfhood on the outflowing breath of inner metaphysical spirit.
397. The subman, by contrast, will remain - unless crassly extrovert - less than truly satisfied with his comparatively superficial metaphysics, and desirous, if relatively sensible, of moving up the idealistic axis of metaphysical commitment from sequential time and wise soul to spaced space and wise spirit, exchanging an outer power and glory for an inner power and glory that will lift him clear of subegocentricity into the superegocentric mind of the superman. For, in that, religion becomes 'hip', casts off its external straightness to slip into internal roundness, the centripetal tapering of a subjective convergence to the metaphysical omega point of a maximum truth and joy which, being fully sensible, can only be the more perfect of the two manifestations of spiritual fulfilment, in what amounts to the ultimate idealism of the Superchristian transcendentalist.
398. With regard, briefly, to the other axes, that which, being noumenally objective, utilizes the super-unnatural will of the outer metachemical body (of the eyes) to achieve a redemptive transmutation in relation to outer metachemical spirit ... is the super-unego, which accordingly becomes the super-unconscious.
399. Conversely, that which utilizes the sub-unnatural will of the inner metachemical body (of the heart) to achieve a redemptive transmutation in relation to inner metachemical spirit ... is the sub-unego, which accordingly becomes the sub-unconscious.
400. Likewise that which, being phenomenally objective, utilizes the upper-unnatural will of the outer chemical body (of the tongue) to achieve a redemptive transmutation in relation to outer chemical spirit ... is the upper unego, which accordingly becomes the upper unconscious.
401. Conversely, that which utilizes the lower-unnatural will of the inner chemical body (of the womb) to achieve a redemptive transmutation in relation to inner chemical spirit ... is the lower unego, which accordingly becomes the lower unconscious.
402. Similarly that which, being phenomenally subjective, utilizes the lower-natural will of the outer physical body (of the phallus) to achieve redemptive transmutation in relation to outer physical spirit ... is the lower ego, which accordingly becomes the lower conscious.
403. Conversely, that which utilizes the upper-natural will of the inner physical body (of the brain) to achieve redemptive transmutation in relation to inner physical spirit ... is the upper ego, which accordingly becomes the upper conscious.
404. Finally (to return to metaphysics), that which, being noumenally subjective, utilizes the subnatural will of the outer metaphysical body (of the ears) to achieve redemptive transmutation in relation to outer metaphysical spirit ... is the subego, which accordingly becomes the subconscious.
405. Conversely, that which utilizes the supernatural will of the inner metaphysical body (of the lungs) to achieve redemptive transmutation in relation to inner metaphysical spirit ... is the superego, which accordingly becomes the superconscious.
406. To contrast the outer metachemical will of seeing with the outer metachemical spirit of what is seen in relation to the super-unego/super-unconscious, but the inner metachemical will of feeling with the inner metachemical spirit of what is felt in relation to the sub-unego/sub-unconscious.
407. To contrast the outer chemical will of speaking with the outer chemical spirit of what is spoken in relation to the upper-unego/unconscious, but the inner chemical will of breeding with the inner chemical spirit of what is bred in relation to the lower-unego/unconscious.
408. To contrast the outer physical will of touching with the outer physical spirit of what is touched in relation to the lower-ego/conscious, but the inner physical will of thinking with the inner physical spirit of what is thought in relation to the upper-ego/conscious.
409. To contrast the outer metaphysical will of hearing with the outer metaphysical spirit of what is heard in relation to the subego/subconscious, but the inner metaphysical will of breathing with the inner metaphysical spirit of what is breathed in relation to the superego/superconscious.
410. Broadly, the intention of what may be called positive metachemical mind is to proceed from strength to love, whereas negative metachemical mind tends to proceed from weakness to hatred.
411. Broadly, the intention of positive chemical mind is to proceed from beauty to pride, whereas negative chemical mind tends to proceed from ugliness to humility.
412. Broadly, the intention of positive physical mind is to proceed from knowledge to pleasure, whereas negative physical mind tends to proceed from ignorance to pain.
413. Broadly, the intention of positive metaphysical mind is to proceed from truth to joy, whereas negative metaphysical mind tends to proceed from illusion to woe.
414. Negative mind differs from positive mind in each and every axis or plane by being that which is most 'particular' and least 'wavicular' and/or more (relative to most) 'particular' and less (relative to least) 'wavicular' in its subatomic structure - the former absolutely negative, the latter relatively so.
415. Positive mind differs from negative mind in each and every axis or plane by being that which is more (relative to most) 'wavicular' and less (relative to least) 'particular' and/or most 'wavicular' and least 'particular' in its subatomic structure - the former relatively positive, the latter absolutely so.
416. Hence the distinction between negative and positive orders of mind is deducible to the basic particle/wavicle oscillations that characterize the subdivisions of each and every element and/or elementino.
417. Generally speaking, science and politics are characterized by negative mind, in that they appertain to particle-dominated elements/elementinos in respectively absolute and relative terms.
418. By contrast, economics and religion are chiefly characterized by positive mind, in that they appertain to wavicle-oriented elements/elementinos in respectively relative and absolute terms.
419. Objective kinds of mind will, as a rule, be more extensively negative and less intensively positive, whereas their subjective counterparts will be less extensively negative and more intensively positive ... in keeping with the female/male gender distinction that exists between objectivity and subjectivity in relation to rectilinear (angular) and curvilinear (circular) modes of divergence or convergence, depending on the axis.
420. Negative mind should be distinguished from positive mind in terms of the prefix 'anti', as in antisuper-unego or antisub-unego, where the outer and inner metachemical selves are concerned.
421. Concerning the metachemical antiselves, the antisuper-unego will be utilizing the outer metachemical body/will to achieve an antisuper-unconscious redemption or, rather, condemnation (anti-redemption) of itself in relation to negative visionary experience, whereas the antisub-unego will be utilizing the inner metachemical body/will to achieve an antisub-unconscious condemnation of itself in relation to negative emotional experience, both of which contrast with the redemptive experiences of their positive counterparts.
422. Concerning the chemical antiselves, the upper anti-unego will be utilizing the outer chemical body/will to achieve an upper anti-unconscious condemnation of itself in relation to negative verbal experience, whereas the lower anti-unego will be utilizing the inner chemical body/will to achieve a lower anti-unconscious condemnation of itself in relation to negative maternal experience, both of which contrast with the redemptive experiences of their positive counterparts.
423. Concerning the physical antiselves, the lower anti-ego will be utilizing the outer physical body/will to achieve a lower anti-conscious condemnation of itself in relation to negative coital experience, whereas the upper anti-ego will be utilizing the upper physical body/will to achieve an upper anti-conscious condemnation of itself in relation to negative intellectual experience, both of which contrast with the redemptive experiences of their positive counterparts.
424. Concerning the metaphysical antiselves, the anti-subego will be utilizing the outer metaphysical body/will to achieve an anti-subconscious condemnation of itself in relation to negative aural experience, whereas the anti-superego will be utilizing the inner metaphysical body/will to achieve an anti-superconscious condemnation of itself in relation to negative spiritual experience, both of which contrast with the redemptive experiences of their positive counterparts.
425. Negative mind differs from positive mind on any given axis or plane in terms of the degree to which particles predominate over wavicles or, conversely, wavicles over particles, not in terms of actually being or appertaining to a completely separate mind. For, in truth, the self can be negative or positive in both external and internal contexts.
426. The self of the scientific person, or scientist, being characterized by an elemental-particle bias, will reflect the least self-esteem in relation to the materialistic extent to which particles predominate over wavicles in his subatomic integrity - probably by as much as 3:1.
427. The self of the political person, or politician, being characterized by a molecular-particle bias, will reflect more self-esteem than the scientist but less self-esteem than the economist in relation to the realistic extent to which particles predominate over wavicles in his subatomic integrity - probably by as much as 2:1.
428. The self of the economic person, or economist, being characterized by a molecular-wavicle bias, will reflect less self-esteem than the priest but more self-esteem than the politician in relation to the naturalistic extent to which wavicles preponderate over particles in his subatomic integrity - probably by as much as 2:1.
429. The self of the religious person, or priest, being characterized by an elemental-wavicle bias, will reflect the most self-esteem in relation to the idealistic extent to which wavicles preponderate over particles in his subatomic integrity - probably by as much as 3:1.
430. Hence there is a definite correlation, I contend, between the nature of a person's professional or vocational interests and the degree of his self-esteem, since the extent of self-cultivation will determine the suitability of any given discipline to one.
431. One can be too evolved or, depending on one's gender, too devolved ... to be content with a scientific and/or political destiny, for which the requirement of negative mind is a prerequisite, if one is to pass muster and be resigned to one's fate.
432. Conversely, one can be insufficiently evolved and/or devolved to be capable of an economic and/or religious destiny, for which the requirement of positive mind is a prerequisite, if one is to pass muster and be resigned to one's fate.
433. The male side of life evolves, within subjectivity, from particles to wavicles, whereas the female side of life devolves, within objectivity, from particles to wavicles.
434. This is also borne out by the fact, by now a long-established tenet of my philosophy, that whereas males 'rise' from, for instance, massive mass to voluminous volume in masculinity, and from sequential time to spaced space in divinity (submasculine to supermasculine), females 'fall' from spatial space to repetitive time in devility (superfeminine to subfeminine), and from volumetric volume to massed mass in femininity.
435. Equally, this would be to say that whereas males evolve from foolish id to foolish intellect in masculinity, and from wise soul to wise spirit in divinity, females devolve from evil spirit to evil soul in devility, and from good intellect to good id in femininity.
436. Thus the likelihood that men evolve from particles to wavicles on any given axis, whether externally or internally, is confirmed, it seems to me, by the subjective pressures which accrue to the male side of life by dint of its plenumous basis in, for example, the solar cosmos.
437. Conversely, the likelihood that women devolve from particles to wavicles on any given axis, whether externally or internally, is confirmed by the objective pressures which accrue to the female side of life by dint of its vacuous basis in, for example, the stellar cosmos.
438. This is generally reflected, in phenomenal terms, by the plenumous/vacuous distinction which normally exists between scrotum and womb, the former spermatically self-contained, the latter foetally other-dependent.
439. Outer negative metachemical mind extends from the scientific absolutism in elemental-particle photons of that which, being most 'particular' and least 'wavicular', is most weak and least strong ... to the political relativity in molecular-particle photons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) weak and less (relative to least) strong.
440. Outer positive metachemical mind extends from the economic relativity in molecular-wavicle photons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) weak and more (relative to most) strong ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and most 'wavicular', is least weak and most strong.
441. Inner negative metachemical mind extends from the scientific absolutism in elemental-particle photinos of that which, being most 'particular' and least 'wavicular', is most hate and least love ... to the political relativity in molecular-particle photinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) hate and less (relative to least) love.
442. Inner positive metachemical mind extends from the economic relativity in molecular-wavicle photinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) hate and more (relative to most) love ... to the religious absolutism in elemental-wavicle photinos of that which, being least 'particular' and most 'wavicular', is least hate and most love.
443. Outer negative chemical mind extends from the scientific absolutism in elemental-particle electrons and/or positrons of that which, being most 'particular' and least 'wavicular', is most ugly and least beautiful ... to the political relativity in molecular-particle electrons and/or positrons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) ugly and less (relative to least) beautiful.
444. Outer positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ugly and more (relative to most) beautiful ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being least 'particular' and most 'wavicular', is least ugly and most beautiful.
445. Inner negative chemical mind extends from the scientific absolutism in elemental-particle electrinos and/or positrinos of that which, being most 'particular' and least 'wavicular', is most humble and least proud ... to the political relativity in molecular-particle electrinos and/or positrinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) humble and less (relative to least) proud.
446. Inner positive chemical mind extends from the economic relativity in molecular-wavicle electrinos and/or positrinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) humble and more (relative to most) proud ... to the religious absolutism in elemental-wavicle electrinos and/or positrinos of that which, being least 'particular' and most 'wavicular', is least humble and most proud.
447. Outer negative physical mind extends from the scientific absolutism in elemental-particle neutrons and/or deuterons of that which, being most 'particular' and least 'wavicular', is most ignorant and least knowledgeable ... to the political relativity in molecular-particle neutrons and/or deuterons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) ignorant and less (relative to least) knowledgeable.
448. Outer positive physical mind extends from the economic relativity in molecular-wavicle neutrons and/or deuterons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ignorant and more (relative to most) knowledgeable ... to the religious absolutism in elemental-wavicle neutrons and/or deuterons of that which, being least 'particular' and most 'wavicular', is least ignorant and most knowledgeable.
449. Inner negative physical mind extends from the scientific absolutism in elemental-particle neutrinos and/or deuterinos of that which, being most 'particular' and least 'wavicular', is most painful and least pleasurable ... to the political relativity in molecular-particle neutrinos and/or deuterinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) painful and less (relative to least) pleasurable.
450. Inner positive physical mind extends from the economic relativity in molecular-wavicle neutrinos and/or deuterinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) painful and more (relative to most) pleasurable ... to the religious absolutism in elemental-wavicle neutrinos and/or deuterinos of that which, being least 'particular' and most 'wavicular', is least painful and most pleasurable.
451. Outer negative metaphysical mind extends from the scientific absolutism in elemental-particle protons of that which, being most 'particular' and least 'wavicular', is most illusory and least truthful ... to the political relativity in molecular-particle protons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) illusory and less (relative to least) truthful.
452. Outer positive metaphysical mind extends from the economic relativity in molecular-wavicle protons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) illusory and more (relative to most) truthful ... to the religious absolutism in elemental-wavicle protons of that which, being least 'particular' and most 'wavicular', is least illusory and most truthful.
453. Inner negative metaphysical mind extends from the scientific absolutism in elemental-particle protinos of that which, being most 'particular' and least 'wavicular', is most woeful and least joyful ... to the political relativity in molecular-particle protinos of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) woeful and less (relative to least) joyful.
454. Inner positive metaphysical mind extends from the economic relativity in molecular-wavicle protinos of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) woeful and more (relative to most) joyful ... to the religious absolutism in elemental-wavicle protinos of that which, being least 'particular' and most 'wavicular', is least woeful and most joyful.
455. To avoid undue repetition in the above aphorisms, I have emphasized will at the expense of spirit in the external contexts (of the elements), and spirit at the expense of will in the internal contexts (of the elementinos), thereby contrasting truth, for example, with joy, and illusion with woe in regard to metaphysics. In reality, however, will and spirit adhere to both external and internal contexts, the only difference being that, in view of the larger particle basis of elements, will tends to predominate over spirit in external contexts, whereas, in view of the smaller particle basis of elementinos, spirit tends to preponderate over will in internal contexts, so that one can generalize from the one to the other in the biased manner outlined above.
456. Yet the general preponderance of spirit over will in the internal contexts is the main reason why they are preferable to the external ones, given the enhanced redemption that, in particular, accrues to positive mind in the guise of sensibility, thereby leaving sensuality severely in its 're-born' wake. Even negative mind will not suffer condemnation to anything like the same extent internally as must characterize its external counterpart in relation to sensuality, where the cruder nature of elements has necessarily to be reckoned with from the viewpoint of a centrifugal base.
457. Still, the distinction between the condemnation of negative mind to antispirit and the redemption of positive mind by holy spirit is one in which the self is either damned or saved, whether in external or internal contexts, and this, as we have argued, depends upon the degree of self-esteem to which the self, in whatever guise, has attained.
458. External damnation will of course be more extensive for the relevant negative self than internal damnation, whilst internal salvation will be more intensive for the relevant positive self than external salvation, bearing in mind that the internal contexts taper to a centripetal point, in complete contrast to the centrifugal origins of the external ones.
459. The scientific and/or political damnation of the external negative self will accordingly be worse, in its will-dominated constitution, than the correlative damnation of its internal counterpart, whereas the economic and/or religious salvation of the internal positive self will be better, in its spirit-oriented constitution, than the correlative salvation of its external counterpart. Frankly, it pays to be 're-born'.
460. Granted that the self is mind, and that there are as many selves as there are minds vis-à-vis the different bodily organs to which we have given due consideration throughout this text, the relationship between mind and will, on the one hand, and between mind (duly transported) and spirit, on the other hand, is what makes for the powerful and glorious attributes of our metachemical, chemical, physical, and metaphysical axes. Will does not, by itself, equal weakness or strength, ugliness or beauty, ignorance or knowledge, illusion or truth, since these descriptions are not attributes of willing but of the relationship between mind and will.
461. Hence there can be no truth, for example, where there is no application of the relevant mind, in this case the positive superego, to the inner metaphysical body/will. Ultimate truth is an expression of the application of mind to will on the inner metaphysical plane, not an isolated attribute of either the superego or the superwill! (Although the context of intellectual truth or, rather, of metaphysical insight achieved via the intellect does not necessarily require the simultaneous application of such a superwill, even though it presupposes a knowledge of the desirability of true spirituality and may well serve as a vehicle for encouraging it, in due course.)
462. But if truth is neither mind nor will alone, then neither is joy, since this also requires the application of mind to spirit, the superego becoming superconscious in the process of identifying with the latter, and would exist neither for the mind alone nor even for the spirit, whose essence is lightness, not joy. Joy is what contact with the spirit, the airy lightness of outflowing breath, does for the mind, the superego-become-superconscious, and therefore joy cannot exist independently of the spirit but only in relation to it, being an expression or, rather, impression of spirit upon the mind.
463. Thus as mind was empowered by the will, so it is glorified by the spirit, becoming joyous. In fact, one could speak of the assumption of joy by the mind, the superconscious of inner positive metaphysical self, in terms of an oversoul, since it is a feeling of such refinement and sublimity as to be beyond the base level of the soul merely conceived in fundamentalist and therefore effectively diabolic terms. Rather, it is the divine soul of self-realization.
464. If God equals truth and Heaven equals joy, then God and Heaven can no more be conceived of independently of the mind, the superegocentric mind, shall we say, of inner metaphysical selfhood, than truth and joy, since God as truth will be a combination of metaphysical self and will, whilst Heaven as joy will be a combination of metaphysical self and spirit, the latter of which lifts the redeemed selfhood of superconscious mind to the heavenly heights of joyful self-realization.
465. Hence, ultimately, God is not the lungs (though they will suffice in terms of a crude approximation), but that superegocentric awareness of their will (to breathe) which carries the inner metaphysical self towards the Holy Spirit (of exhaled breath), wherein it is saved to the Heaven of joy by being lifted up on the latter's lightness. God is more than inner metaphysical will, and Heaven, likewise, more than inner metaphysical spirit, since God is what is known by the inner metaphysical self, and Heaven what is experienced by it once it abandons itself to their keeping, so to speak, thereby passing from lungs to breath.
466. Admittedly, without the lungs and the breath there would be no possibility of either God or Heaven, but they are not divine or sublime in themselves, independently of the inner metaphysical self. In fact, without the spark of self-enlightenment, they are merely functions of the body. It is the awareness of the inner metaphysical self which creates God and Heaven for itself by co-operating with the lungs and the breath in the interests of self-fulfilment. For only through such co-operation can the superego come fully alive, achieving superconscious deliverance from itself. Only then is its existence completely justified.
467. Of course, what applies to the inner metaphysical self applies no less to the outer metaphysical self, the subego of that which is mindfully attuned to the aural willing of the outer metaphysical body, the ears, and subconsciously receptive, in consequence, to such outer metaphysical spirit as may be at large on the airwaves in the guise, for instance, of music. Such truth and joy as exist here, in this external context, exist for it in relation to outer metaphysical will and spirit, not independently of them, and we may be confident that there will be more truth than joy in this sensual context of metaphysics than vice versa, and therefore more God than Heaven with regard to the subego's relation to a cycle in which subnatural will predominates, as aural willing, over outer metaphysical spirit, and it is more logical, in consequence, to adopt an attitude of worshipful deference to God than self-realization in Heaven.
468. In fact, this is what characterizes 'once born' religion, where the relationship of self to will is more important than the relationship of self to spirit, in view of the greater predominance, externally, of will over spirit, and where submission of self to God is accordingly deemed to be the principal requirement. The emphasis here is on God, not Heaven, and although a degree of heavenly experience is possible, it will be subordinate, overall, to the predominating will, to which the outer metaphysical self inevitably defers in due worshipful vein. Only in the 're-born' context of internal metaphysics will the emphasis be on spirit, and hence Heaven, for the experiencing self. As self and will combined, God is then a means to a heavenly end, not a divine beginning to be deferred to from a spiritual end.
469. Now, obviously, what has been said above of metaphysics, the per se of religion, applies no less to physics, chemistry, and metachemistry, as we tend away from genuine religion to increasingly 'bovaryized' forms of religion which effectively defer to some alternative disciplinary per se, be it economic in the case of physics, political in the case of chemistry, or scientific in the case of metachemistry. In all cases, the connection between the relevant self and its correlative will and spirit is what makes for the respective attributes, both powerful and glorious, of the axes or planes in question, and in all cases will predominates over spirit in the external contexts, but spirit preponderates over will in the internal ones. Thus the emphasis is transferred from man to the earth in physics, from woman to purgatory in chemistry, and from the Devil to Hell in metachemistry, as one moves from 'once born' to 're-born' religion.
470. Since metaphysics can be negative or positive in both external and internal manifestations, the same of course applies to physics, chemistry, and metachemistry, which means that not only is there a positive man/earth but also a negative man/earth, not only a positive woman/purgatory but also a negative woman/purgatory, not only a positive Devil/Hell but also a negative Devil/Hell ... which complements the negative God/Heaven of the metaphysical selves when there is insufficient self-esteem to lift them beyond scientific and/or political condemnation to an economic and/or religious redemption. For, in all contexts, one is still dealing with the relationship of self to will and spirit, whether that self be negative (and particle-dominated) or positive (and wavicle-liberated), with due regard to the contrary emphases on will or spirit which typify external and internal contexts.
471. Of course, no-one is completely neutral in their stance before life, least of all I. For as a more evolved male, I regard things from a metaphysical standpoint primarily, which is why I do not hesitate to centre my thought in religion and apply religious descriptions or parallels to other axes, both lower and contrary, than that to which I preponderantly pertain.
472. Yet I am aware that terms like negative Devil/Hell may not be so forthcoming to someone with a predominantly scientific bias, and that his terminology may reject religious references altogether in its purely materialistic concern with life. In fact, the more scientific the person, the less likely is he to endorse religious concepts and definitions anyway, since he will be rooted in appearances and thus be at the furthest possible terminological remove from essences, scarcely even aware, in the more extreme cases of scientific partiality, of empirical objectivity, of their existence or legitimacy.
473. For appearance and essence are not, after all, the best of friends, the one tending, more often than not, to exclude the other as they go about either dominating (in appearance's case) or liberating (in essence's case) the quantitative and qualitative intermediate disciplines that may be associated, by and large in worldly fashion, with politics and economics. Now even these more relativistic disciplines will have a terminological bias and preference of their own which will tend to exclude the scientific and/or religious extremes, evaluating life according to specifically political or economic descriptions when they are free to do so, which is to say, when society is characterized by either a political or an economic hegemony, rather than by science and religion instead.
474. Such a society, it hardly needs emphasizing, will be phenomenal and worldly, scornful or suspicious of the noumenal and otherworldly extremes that would subordinate politics and economics to either a scientific or a religious hegemony, as the case may be. At least this would appear to be so in practice, although, in theory, it is of course fair to say that the more masculine type of worldly society, centred in economics, will be hopeful of religious salvation in 'Kingdom Come', and thus be open to the possibility of otherworldly persuasion. For how else can the World be honourably overcome ... except through religious salvation in 'Kingdom Come'? Only those who are too 'bogged down' in worldly interests would be against such an otherworldly prospect.
475. When we examine terms like 'humanism' and 'nonconformism' in more detail, it soon becomes clear that we have a gender distinction here in which feminine and masculine alternatives co-exist in uneasy symbiosis, unequal partners, so to speak, in a worldly arrangement. There is between these terms a watery/vegetative gulf which makes of the one a finished product and of the other a quite unfinished and even demonstrably imperfect product. Humanism conforms, but to what? The answer, in a nutshell, is to the punishment of crime, to the maternal nurturing and rearing of offspring, to the just condemnation of cruelty, and thus to an opposition of feminine good to diabolic (superfeminine to subfeminine) evil.
476. Humanism is a finished product compared to nonconformism, and I believe that one can characterize its relationship to the latter as one of virtuous immorality vis-à-vis vicious morality. For even if nonconformism is not as vicious, being subjective, as fundamentalism, or crime, nevertheless it is far from virtuous, standing in an inferior moral relationship to the grace of transcendentalism.
477. For what is nonconformism, after all, but the folly of sin, the stupidity of phenomenally subjective self-indulgence, which we can characterize in masculine terms by dint of its vegetative nature. The Nonconformist is, to put it bluntly, a fool, and thus he can seem to be quite inferior to the just punisher of fundamentalist evil, the respectable woman whose virtuous immorality, in phenomenal objectivity, is apt to put him in the sinful shade, as it proclaims its goodness in due humanist fashion.
478. Ah, but that is only from the feminine point of view! From what might be called the divine standpoint, however, such a fool has this advantage over 'the good': he is closer to wisdom or, at any rate, to the possibility thereof, since wisdom has nothing to do with the punishment of evil, but everything to do with the forgiveness of folly and the attainment of grace.
479. Transcendentalist grace it is that stands above nonconformist folly, even unto 'rebirth', and this is what gives to the Nonconformist, the sinful man of vegetative self-indulgence, a hope of better things to come, of a 'better world' which, in its otherworldly kindness, would redeem him and deliver him from sin. At least it will if he is not too great a fool, and thus bereft of any shame for what wisdom calls sin. He must be at least to some extent a Christian, this Nonconformist, if he is to have any hope of transcendentalist redemption and not be all the more vulnerable, by contrast, to the dominance of 'the good' in their struggle with evil, being effectively roped-in to a subordinate and self-denigratory position in relation to such a struggle.
480. Obviously, this does happen, and it happens where there is insufficient respect for or acknowledgement of wisdom (no matter how imperfectly realized) to permit 'the foolish' to turn their back on goodness/evil in pursuance of greater wisdom or, at the very least, a reduction of folly. It happens, in short, to the Nonconformist who, not having institutionalized access to confession/absolution, is obliged to live with his sins and more or less take them for granted. Such a Nonconformist is more likely to be Anglican than Roman Catholic.
481. Of course, there is humanism in Roman Catholicism as in Anglicanism, since both denominations pander to womanly goodness in the Marian context of the 'Madonna and Child', and thus reserve a place for women with regard to the immoral virtue of justness, without which they would be more vulnerable to the immoral vice of cruelty, and thus be of more trouble to their husbands or menfolk in general. One cannot blame the Church for reserving a place for women, even if such a place, necessarily humanist, falls short of that which is properly Christian, and hence, nonconformist, concerned less with 'an eye for an eye' than with 'turning the other cheek'.
482. For Christianity is, of course, fundamentally masculine in its Christ-centred devotion to Christian teachings, not the least applicable of which is the advice to men to leave women or, at the very least, reduce their commitments to women in order to take up the Cross and follow Christ. For it is folly that leads to wisdom, not goodness, and nonconformism is thus the precondition of transcendentalism and the 'peace that surpasses understanding', the spirituality, in short, that lies beyond (and above) 'the word'.
483. Christ offers an alternative to the heathen dominance of men by female powers, both good and evil, and this alternative requires a certain awareness by 'the foolish' of the advantage of wisdom, even if it doesn't absolve them from folly but, for the majority of men at all times everywhere in Christendom, merely saves them from sensual folly in the phallus to sensible folly in the brain, of which 'the word' (of Christ) is an adjunct, the word 'made flesh' through Christ.
484. For, at the end of the day, the cerebral sphere of 're-born' vegetativeness is still folly, and hence sinful, being a phenomenally subjective shortfall from the noumenal subjectivity of authentic grace in the spirit of transcendentalist wisdom, the so-called 'peace' that surpasses the cerebral understanding. Even Christian nonconformism is sinful and hence stupidly bereft of the spirit. But the 're-born' Nonconformist can be one who has effectively turned his back on women to the extent that he has embraced the higher nonconformism of 'the word'. And that is significant in itself!
485. Since nonconformism within Christianity appertains, through Christ, to the vegetative and thus properly masculine aspect of things, it follows that bodily representations of Christ on the Cross are effectively nonconformist in their vegetative integrity with regard to the flesh, and that rejection of the flesh through Christ is what makes one Christian, inasmuch as the substitution of cerebral for carnal, or coital, vegetation delivers one from 'once born' to 're-born' nature, from sensuality to sensibility, and thereby makes possible (though only where there is sufficient supermasculine will) subsequent elevation from 'the word' to the spirit, the 'peace' that surpasses intellectual 'understanding', in what is, compared to aural grace, a 're-born' supernature.
486. However, in practice, few if any Christians, or Nonconformists, actually achieve this supernatural elevation beyond the 're-born' vegetativeness of the brain, since, as we have found, verbal absolution of sins tends to be the word-centred norm, a norm falling demonstrably short of authentic grace in what would have to be meditative praxis of an overly transcendentalist nature or, rather, supernature ... in due Buddhist fashion. The Church remains, for the most part, 'bogged down' in Christ, in the 'word made flesh', and cerebral 'rebirth' is accordingly as much as can be expected in terms of so-called 'salvation from sin', meaning, principally, 'sins of the (phallic) flesh'. The fact that such a 'rebirth' is in itself sinful ... generally passes unnoticed or, at any rate, unremarked upon.
487. Rather than get drawn back into that subject again, I should prefer to draw attention to the fact that physical representations of Christ on the Cross confirm a nonconformist bias in due masculine deference to the vegetative, or fleshy, aspect of things - as, incidentally, does celebration of the Mass, in which the 'body of Christ' is symbolized through recourse to the Eucharistic wafer.
488. Thus in both Anglicanism and Roman Catholicism there is ample evidence of nonconformist factors such as one would expect from the Christian religion, a religion in which folly is apt to get the better of wisdom, sin of grace, if to a greater extent in Anglicanism, with its non-confessional habits, than in Roman Catholicism.
489. But what, we may wonder, is the case when there is a noticeable absence of nonconformist factors from religion, as in those denominations which reject bodily representations of Christ on the Cross in favour of symbolical abstraction, the bare Cross itself, and which reject, moreover, the Mass as something almost superstitiously beneath them?
490. Is it not the case that such denominations, paradoxically regarded as nonconformist in relation to the Established Church (Anglican in England), are less disposed to the vegetative aspect of things and more disposed, by contrast, to either watery or fiery alternatives, in due humanist and fundamentalist vein?
491. Are they not that which has fallen away from masculine folly towards and actually into an over-realm, so to speak, of feminine goodness and even, to some albeit phenomenally limited extent compared to the noumenal objectivity of the Behind per se, diabolical evil, much as though they were the denominational equivalents of Rugby League and Rugby Union vis-à-vis Association Football.
492. Why is it that their abstract Cross, their fleshless Cross, lends itself in imagination to one of two suggestions, depending on the denomination overall - either to the suggestion of a superimposed feminine figure bearing the scales of justice in due process of weighing punishment against crime or, in the other case, to the suggestion of a burning Cross, the flames of which correlate, in due emotional fashion, with that greater conflagration that would typify the fundamentalist Behind, where not the Cross but the Star reigns diabolically supreme.
493. Clearly, the distinction we are drawing between watery and fiery modes of Protestantism here is one between Puritanism, in the widest denominational sense of that term, and Dissenterism; between Christian or, more correctly, pseudo-Christian forms of humanism and fundamentalism that reflect quasi-feminine and quasi-diabolic departures from masculine 'straightness' which, in other contexts, we have characterized as 'bent', and which suggest a falling away from Christ towards maternal and paternal or, at any rate, Creatoresque alternatives, in due heathenistic vein.
494. Certainly, it must follow that when water and fire take over from vegetation in what has, erroneously in my opinion, become associated with nonconformist practices, the result is less than Christian in what amounts to a greater concern with good and evil, punishment and crime, at the expense of folly, and thus of the nonconformist preoccupation with sin. The female side of life will predominate at the expense of the male side, with effectively anti-Christian (Heathen) consequences. Not only will Nonconformists be trodden underfoot, but any aspiration towards transcendentalism will likewise be opposed, resulting in a situation in which the former, as Anglicans, are oppressed, and the latter, as Roman Catholics, excluded from participation in what its apologists are fond of identifying with British and, in particular, Protestant interests, whether or not under the ruse of solidarity in each case.
495. So that which began as a Christian civilization gradually fell away into schism, until, by and by, Protestant secularity, founded upon Heathen criteria of watery and fiery freedoms, came to dominate society and, where necessary, exclude those elements that were still recognizably Christian, and hence nonconformist. The male was pissed and spat upon from more openly humanist and fundamentalist vantage-points, and he would either learn to accept the situation in meek submission to Heathen will, or continue to oppose it, in defiance of good and evil, with hope of a better world to come, paying the penalty of his defiance through discrimination and exclusion.
496. Considering that Anglicanism is nowhere near as Protestant, and therefore objectively heathenistic in anti-Christian humanism/fundamentalism, as Puritanism and Dissenterism in their separate ways, it makes sense to regard it as Anglo-Catholicism, since there can be no question that nonconformist tendencies, in fleshy masculinity, preponderate over humanist and fundamentalist ones where this denomination of the overall Church is concerned, in consequence of which it adheres to the male and Christian side of the world, the side we have identified with vegetation and air, though especially vegetation, given its preponderantly sinful, and hence foolish, nature. Fire and water would be less elementally characteristic of both Anglican and Roman forms of Catholicism, which is why they are more genuinely Christian in their avoidance or minimization of female objectivity. The average Anglican may be a bigger fool than the average Roman Catholic, but at least he is more likely to be a fool than either good or evil, in punishing or criminal terms.
497. Consequently, there can be no doubt that his position as an Anglican in relation to what I have customarily described as the triadic Beyond ... of Social Transcendentalist futurity in 'Kingdom Come' ... should entitle him to a lower place than the Roman Catholic but to a higher place than the Puritan, inasmuch as we are distinguishing between water, vegetation, and air, or punishment, sin, and grace, or humanism, nonconformism, and transcendentalism. If I was formerly apt to regard the Anglican as humanist and subject, in consequence, to a lowly status in the triadic hierarchy of 'Kingdom Come' (as I, a self-professed Social Transcendentalist, conceived of it), then recent logical procedures have since obliged me to modify my perspective and regard him as predestined, through denominational conditioning, for a more elevated status than the Puritan, given his vegetative nonconformism.
498. Thus, while the feminine should be brought low, the masculine must be encouraged to rise up, rising above watery humanism in nonconformist support of the airy transcendentalism that would characterize the top tier of our projected triadic Beyond, a tier reserved for persons of Roman Catholic descent, bearing in mind that such phenomenalized grace as had imperfectly, through verbal absolution of confessed sins, accrued to Roman Catholicism ... would entitle its traditional devotees to the benefit, where applicable, of authentic grace in the full-blown transcendentalism, as it were, of the third and highest tier of the Beyond in question, subdivisible, as with the other tiers, into supermasculine, masculine, and feminine sections, according to aptitude and gender.
499. For just as there must be quasi-nonconformist and quasi-humanist subdivisions of the transcendentalist tier (reserved to persons of Roman Catholic descent), so there should be quasi-transcendentalist and quasi-humanist subdivisions of the nonconformist tier (reserved to persons of Anglican descent), and quasi-transcendentalist and quasi-nonconformist subdivisions of the humanist tier (reserved to persons of Puritan descent, as well as to repentant Dissenters), in order to ensure that everyone is religiously served according to his/her capacities and predispositions.
500. Hence, we may now establish, with enhanced logical certitude, that the triadic Beyond of 'Kingdom Come', if and when it finally comes to pass, will ascend from persons of Protestant descent to persons of Roman Catholic descent via persons of Anglo-Catholic descent in due humanist, nonconformist, and transcendentalist vein overall. There will be no fiery fundamentalism in this triadic Beyond, but only watery, vegetative, and airy parallels, as befitting the attainment of Eternity (by Mass, Volume, and Space) at Time's predatory expense.
501. I incline to regard the history of music, in Western civilization, as tending from a noumenal-plane antithesis between Classical and Folk during the prevalence of autocratic and theocratic rivalries, to a phenomenal-plane antithesis, in the twentieth century, between Jazz and Rock, where the prevalence of democratic and bureaucratic antagonists has tended to exist at the expense of both autocratic (in relation to democracy) and theocratic (in relation to bureaucracy) traditions.
502. Thus there would seem to have been an elemental lowering, overall, from fire and air to water and vegetation, as from wind-based and pipe-centred Classical/Folk alternatives to keyboards-based and guitar-centred Jazz/Rock alternatives, a lowering which reflects the historical progression of Western civilization from noumenal to phenomenal planes, a progression from Time and Space to Volume and Mass, with due gender distinctions between the femaleness of Classical and Jazz in relation to noumenal and phenomenal modes of objectivity, the former diabolic (superfeminine-to-subfeminine) and the latter feminine, and the maleness of Folk and Rock in relation to noumenal and phenomenal modes of subjectivity, the former divine (submasculine-to-supermasculine) and the latter masculine.
503. This is, of course, to generalize, both in terms of elemental and instrumental categories, and even if traditional noumenal parallels in Western civilization are questionably as Time/Space as has existed in relation to, say, the Far East traditionally, still they afford us an approximate reference-point from which to plot the descent, subsequently, of both female and male types of music to what has since become the overly, and very genuinely, phenomenal realms of democracy and bureaucracy, the former feminine and the latter masculine in what amounts, for Jazz and Rock, to a political/economic dichotomy between parliamentary and capitalist norms.
504. Certainly the scientific nature or, rather, super-unnature and/or sub-unnature (in sensuality and sensibility) of classical music stands objectively apart from the religious nature or, rather, subnature and/or supernature of folk music traditionally, the latter of which has tended to spurn recourse to printed scores, and the same, of course, applies to Jazz vis-à-vis Rock, where the objectivity of feminine unnature in watery keyboards (particularly the piano) contrasts, most politically, with the score-spurning subjectivity of masculine nature in relation to that most beloved of all rock instruments - the (electric) guitar.
505. I used to think, not altogether unreasonably, that it would be easier for Jews to be saved up the time-space/soul-spirit axis from 'once born' idealism in the ears to 're-born' idealism in the lungs ... than for Christians of a nonconformist ilk to convert from voluminous volume/foolish intellect to spaced space/wise spirit, jumping two planes from 're-born' naturalism in 'the word' to 're-born' idealism in the breath.
506. Now although this may seem self-evident, given that Jews would already be on the idealistic axis and not at a phenomenal-plane remove from it in cerebral naturalism, in reality the difficulty with 'once born' idealism, or Judaism, is that one is more likely, as a man, to have a woman on one's back, so to speak, from deferring, in due submasculine fashion, to superfeminine primacy, to the God-over-Devil delusion of Biblical tradition, than not, and will therefore hardly be in a position to climb away from sensual idealism towards its sensible counterpart, in which the lungs have superseded the ears, and airy transcendentalism is accordingly interiorized.
507. In fact, it seems to me that unless one accepts my understanding of the stellar/solar dichotomy, and effectively rejects the God-over-Devil delusion in favour of the Devil-over-God transvaluation to which my philosophy subscribes, one will remain submasculinely subordinate to and subservient before superfeminine primacy and in no position, in consequence, to be saved from wise soul to wise spirit, abandoning deference towards that which is rooted in spatial space/evil spirit, and as a sort of Judaic extrapolation from Oriental and, in particular, Hindu precedent. So long as men continue to regard Jehovah as God and Satan as the Devil, the stellar-plane 'First Mover' as divine and the solar-plane 'Fallen Angel' as diabolic, they will remain enslaved to the hegemony of noumenal objectivity.
508. Hence, for male Jews, only the rejection of Biblical orthodoxy will free them from an idealism that is in the shadow of cosmic materialism and allow them to climb towards spiritual salvation in connection with the ultimate idealism of the lungs, abandoning aural deference to the eyes and effective subordination to women. For so long as one still has a woman on one's back by dint of deferring to stellar primacy as God, there can be no possibility of salvation.
509. Even the Christian Nonconformist, who is 're-born' through Christ into the cerebral vegetation of 'the word', of intellectual knowledge, may find it easier to convert from his nonconformism to transcendentalism, from lower-class phenomenal-plane naturalism to upper-class noumenal-plane idealism, provided he is genuinely 're-born', and thus above and beyond women.
510. But he would also have to be above and beyond men, or any homosexual leanings, if he was really to be accounted of that minority of Nonconformists who would be capable of jumping two planes and abandoning Christianity for that which is closer, in essence, to Buddhism in its airy transcendentalism, its inner metaphysical supernature.
511. Thus if it would be difficult if not impossible for a practising homosexual to embrace the third tier of our projected triadic Beyond in this overly transcendentalist way, it would be completely beyond the scope of a practising heterosexual, a Nonconformist who was insufficiently 're-born' to be even properly Christian in cerebral knowledge, but who was still effectively Heathen or heathenistic in his sensual predilection for carnal knowledge, achieved at the expense or, rather, with the co-operation of woman.
512. However, for those Nonconformists who are now celibate and genuinely 're-born', I will not conceive of them as being at a disadvantage to Jews, in the question of achieving authentic inner grace, but prefer to regard their prospects of supernatural idealism as greater than Jews so long as the latter do not abandon submasculine deference, through Jehovah, to superfeminine primacy, but continue to adhere to it in orthodox vein, thereby being unable to climb away from subnatural idealism in due process of religious 'rebirth'.
513. But a Jew who can accept the transvaluation to which my work subscribes, and finds that he is less deferential to women in consequence, will be able to achieve supernatural idealism more easily than his Christian counterpart, since for him it is simply a matter of ascending the noumenal axis of Time-Space/Soul-Spirit, and not of changing axes, in the manner of the 're-born' Christian. For him there is no change of element but only a change in the way in which the element is cultivated, air passing from the external context of the ears to the internal context of the lungs, as from the airwaves to the breath.
514. Of all the Christian Churches, the Roman Catholic Church is the most genuinely Christian, inasmuch as it adheres to Christ's own rather celibate lifestyle and moral opposition to women. Christ did not marry, and neither do (or should) Roman Catholic priests, who are then all the more able and entitled to act as spiritual exemplars to the 'flock' and dispense verbal absolution for sins, no matter how inauthentic such grace may be compared to genuine grace, achieved through meditative praxis of an overly transcendentalist order.
515. The Roman Catholic priest reflects a degree of wisdom commensurate with Christ's own teachings and the institution of the Catholic Church. The Anglican priest, on the other hand, doesn't, because his denomination is more openly foolish and bogged down, as it were, in vegetative sin to the exclusion of grace. There are no points, if I may resort to a sporting metaphor, for shooting over the crossbar in Association Football, that Anglican parallel, the way there are for shooting or, rather, kicking over the crossbar between the further uprights of Gaelic Football, which is avowedly Roman Catholic in its acknowledgement of a sin/grace dichotomy between (netted) goal and transcendent uprights.
516. Yet the Anglican Church is still more Christian than the Puritan Church, with its watery aloofness from vegetation, an aloofness which, certainly in the Baptist sect, tends to emphasize, in no uncertain terms, the importance of Baptism, to the exclusion of more mundane things, and which results in a purgatorial opposition to the Earth, a sort of Rugby League-like humanist ascendancy over the footballing folk 'down below' in foolish nonconformism. Celibate the clergy of this Church are not, as a rule, and neither are the clergy of the Dissenter's Church which stands behind it in more fundamentalist terms, the least Christian of Churches compared to that which is less (relative to least) Christian, viz. Puritanism, in its objective ascendancy over the subjective realm of vegetative earth below.
517. For we can of course plot a progression from least to most via less and more Christian, as we contrast the phenomenal objectivity of Dissenterism and Puritanism with the phenomenal subjectivity of Anglicanism and Roman Catholicism, moving, within duly restricted (lower-class) parameters, from fire and water to vegetation and air.
518. No, there is no more genuine Christian Church than the Roman Catholic Church, and that is why persons of Catholic descent will be especially favoured in 'Kingdom Come', ahead of their Anglo-Catholic and Puritan brethren (though not necessarily ahead of Jews), as already discussed. The celibacy of Catholic clergy, traditionally, has maintained a standard of Christian 'rebirth', in cerebral sensibility, that puts marital freedoms for priests in the 'once born' shade of bodily sensuality, whose knowledge is less intellectual than carnal. The Roman Catholic Church alone adhered to Christ, Who knew that one would have to put women behind one if one intended to take up the Cross and follow Him. How little is this in evidence where women themselves have come to the fore as priests, in due modernist vein, and taken their respective Churches even further from Christ, effectively substituting that which is anti-Christian, in humanist and/or fundamentalist terms, for Christianity!
519. Just as one doesn't concentrate on the pen (where applicable) but on the page upon which one is writing, so one should not concentrate on the in-breath when meditating transcendentally but on the lungs as they inhale, shifting (superegocentric) attention to the out-breath with exhalation, so that one follows the breath out into air and is released (by the Holy Spirit) to the joyful self-realization of heavenly experience, which enables one (as superconscious) to transcend the inner metaphysical self (of superego), though only, of course, for a split second, since one must directly return to superegocentric selfhood in order to continue the cyclical process as before.
520. Just as Heaven is the condition of joyful self-realization which the redeemed inner metaphysical self, the superconscious, experiences on the lightness of spiritual exhalation, so God is the condition of truthful self-transcendence with which the unredeemed, or existential, inner metaphysical self, the superego, experiments in connection with the thinness of respiratory inhalation, giving itself up to the breathing of the inner metaphysical body/will and to the breath of the inner metaphysical spirit, wherein it is transformed and enriched in the heavenly manner described.
521. Hence, without self-transcendence on the superego's part (from superegocentric self-affirmation), the inner metaphysical will is no more God or truth than the inner metaphysical spirit is Heaven or joy. Metaphysical mind transcending into will is God, and will-borne metaphysical mind borne into spirit is Heaven, the glorification of the ultimate self through joy in consequence of its having passed via divine truth to what is a sublime goal in self-realization.
522. Now a man or, rather, superman who is sufficiently devoted to the empowering and glorification of his inner metaphysical self by inner metaphysical will and spirit may well be capable of escaping, as superconscious mind, upon the out-breath of his superspirit with death, thereby not simply 'giving up the ghost', as they say, but escaping the body or, more specifically, the inner metaphysical body, the lungs, with the 'ghost', the Holy Spirit of exhalation, and thus becoming ethereally immortal as a ghost, or departed spirit. It is not inconceivable that this can happen, though one would have to have been genuinely supermasculine in one's commitment, over many years, to inner metaphysical self-realization.
523. It would not happen or, at least, would be unlikely to happen to the generality of males who, if they didn't simply succumb, at death, to a heathenistic afterlife of light-based, subliminally-experienced chemical transmutations in the brain, in due purgatorial fashion, would be more likely to experience some kind of earthly immortality in connection with 'the word', the cerebral intellect, in what would amount to a realm of afterlife experience in between the transcendentalism of spirit and the humanism and/or fundamentalism of light, a realm, I mean, of verbal musings or word-conditioned images that only existed, like its more feminine counterpart below, in relation to the grave rather than, like ghosts, in relation to the air.
524. Obviously, I am not alluding to literary fame or to any other fame-based posthumous longevity here, but to a higher order of cerebral afterlife-experience than the overly chemical one, an order less suggestive of a return to 'the Maker' in quasi-cosmic terms ... than of a communion with Christ to the extent that verbally-conditioned images, reminiscent of an LSD trip, would preponderate over non-verbal visionary experience in due deference to a brain habituated, through nonconformist habits while alive, to conceptual usage.
525. Thus the nonconformist afterlife would be vegetative where the humanist one was watery in its chemical unfolding, but of a wateriness that could well intimate, in due fundamentalist vein, of some kind of light-based overlap such that would correlate with the notion of a return to one's Maker, presuming upon a cosmic affinity for light in what would be less a feminine than a superfeminine cerebral disposition overall.
526. Certainly, 'fieriness' would not be quite the term I would use here for the lowest tier of afterlife experience, since unless one was burnt alive or cremated, following death, there are no grounds for supposing that anything overly flame-like would characterize what is, in any case, a female type of afterlife.
527. Nor need we suppose that 'souls' rise, as it were, from the dead, the grave, in what I would regard as a notion stemming from a too literal interpretation of 'returning to one's Maker'. As I remarked earlier, the only type of 'souls' likely to ascend anywhere, with death, are those of people who had cultivated the spiritual life in inner metaphysical terms to such an extent, whilst alive, that they were able to identify with the out-breath and escape upon it from a superconscious standpoint, not, however, back towards a 'Maker' in due Heathen/Superheathen vein but, rather, on into airy transcendentalism, at a ghost-like remove from those less noumenal (and therefore more phenomenal) 'souls' who are fated to a mundane afterlife in the grave.
528. If, in the future, people do not die, it will be because, having in the meantime democratically opted for salvation from 'sins of the World' via 'Kingdom Come', the ensuing triadic Beyond will have taken the three aforementioned kinds of afterlife experience beyond the human plane to a post-human one in which they not only take but are given an increasingly artificial form in the interests of Eternity, which is to say, of an eternal duration beyond the ravages of either inclement weather conditions (in the transcendentalist case) or mortal decomposition (in the nonconformist and humanist cases). For the whole point of the triadic Beyond is to get Eternity beyond the ravages of Time and those factors which, being temporal, can only detract from the afterlife experience.
529. That which is apparent smacks of form and is accordingly scientific, whereas whatever is quantitative smacks of concretion and is accordingly political. In literary terms, this would imply a distinction between poetry and drama, the former noumenal in its per se manifestation, the latter phenomenal ...
530. That which is qualitative smacks of content and is accordingly economic, whereas whatever is essential smacks of abstraction and is accordingly religious. In literary terms, this implies a distinction between fiction and philosophy, the former phenomenal in its per se manifestation, the latter noumenal ...
531. As we have found, things can be apparent, quantitative, qualitative, or essential on any of the four elemental axes, in both external and internal contexts, and should be evaluated accordingly. But where the per se manifestation of any given discipline is concerned, it will be found that appearance is per se in metachemical materialism, that quantity is per se in chemical realism, that quality is per se in physical naturalism, and that essence is per se in metaphysical idealism.
532. Hence, irrespective of the axis, poetry is the literature of science, drama the literature of politics, fiction the literature of economics, and philosophy the literature of religion, though never more so than when poetry is metachemical, drama chemical, fiction physical, and philosophy metaphysical.
533. For although poetry will or, at any rate, should always be materialist, it won't invariably be metachemically so, but may well fall short of its per se manifestation in either chemical, physical, or metaphysical terms.
534. Likewise, although drama should always be realist, it won't invariably be chemically so, but may well fall short of its per se manifestation in either metachemical, metaphysical, or physical terms.
535. Similarly, although fiction should always be naturalist, it won't invariably be physically so, but may well fall short of its per se manifestation in either metaphysical, metachemical, or chemical terms.
536. Finally, although philosophy should always be idealist, it won't invariably be metaphysically so, but may well fall short of its per se manifestation in either physical, chemical, or metachemical terms.
537. Hence a poetry that was metaphysically materialist would stand, in its transcendentalism, at three removes from poetry per se, unlike a poetry that was physically materialist and, in its nonconformism, at two removes from poetry per se, or a poetry that was chemically materialist and, in its humanism, at one remove from poetry per se.
538. Hence a drama that was physically realist would stand, in its nonconformism, at three removes from drama per se, unlike a drama that was metaphysically realist and, in its transcendentalism, at two removes from drama per se, or a drama that was metachemically realist and, in its fundamentalism, at one remove from drama per se.
539. Hence a fictional composition that was chemically naturalist would stand, in its humanism, at three removes from fiction per se, unlike a fictional composition that was metachemically naturalist and, in its fundamentalism, at two removes from fiction per se, or a fictional composition that was metaphysically naturalist and, in its transcendentalism, at one remove from fiction per se.
540. Hence a philosophy that was metachemically idealist would, stand, in its fundamentalism, at three removes from philosophy per se, unlike a philosophy that was chemically idealist and, in its humanism, at two removes from philosophy per se, or a philosophy that was physically idealist and, in its nonconformism, at one remove from philosophy per se.
541. That which treats of form in relation to appearance is materialist, and hence poetic, whereas that which treats of concretion in relation to quantity is realist, and hence dramatic.
542. That which treats of content in relation to quality is naturalist, and hence fictional, whereas that which treats of abstraction in relation to essence is idealist, and hence philosophical.
543. Contrary to what I was formerly apt to believe, we can now maintain, in relation to the above findings concerning the per se connection between formal materialism and metachemical poetry, that ugliness and beauty appertain not to chemistry but to metachemistry, wherein they have intimate connections with hatred and love respectively. (See 'appendix' for corrected aphorisms.)
544. Again, contrary to what I formerly thought, we can now maintain, in relation to the above findings concerning the per se connection between concrete realism and chemical drama, that weakness and strength appertain not to metachemistry but to chemistry, wherein they have intimate connections with humility and pride respectively. (See 'appendix' for corrected aphorisms.)
545. Hence whereas ugliness and beauty are diabolic attributes in negative and positive terms, weakness and strength are their feminine counterparts.
546. Whereas ugliness is scientifically and/or politically metachemical, beauty is economically and/or religiously metachemical.
547. Whereas weakness is scientifically and/or politically chemical, strength is economically and/or religiously chemical.
548. Similarly, whereas ignorance is scientifically and/or politically physical, knowledge is economically and/or religiously physical.
549. Likewise, whereas illusion is scientifically and/or politically metaphysical, truth is economically and/or religiously metaphysical.
550. One would have to maintain that whereas metachemical poetry is scientifically ugly in its per se materialism, metachemical drama will be politically ugly in its realism. Conversely, one would have to maintain that whereas metachemical fiction is economically beautiful in its naturalism, metachemical philosophy will be religiously beautiful in its idealism.
551. Likewise, one would have to maintain that whereas chemical poetry is scientifically weak in its materialism, chemical drama will be politically weak in its per se realism. Conversely, one would have to maintain that whereas chemical fiction is economically strong in its naturalism, chemical philosophy will be religiously strong in its idealism.
552. Similarly, one would have to maintain that whereas physical poetry is scientifically ignorant in its materialism, physical drama will be politically ignorant in its realism. Conversely, one would have to maintain that whereas physical fiction is economically knowledgeable in its per se naturalism, physical philosophy will be religiously knowledgeable in its idealism.
553. Finally, one would have to maintain that whereas metaphysical poetry is scientifically illusory in its materialism, metaphysical drama will be politically illusory in its realism. Conversely, one would have to maintain that whereas metaphysical fiction is economically truthful in its naturalism, metaphysical philosophy will be religiously truthful in its per se idealism.
554. Granted that no subatomic division of an element/elementino is either absolutely a particle or a wavicle but rather a combination of each to different extents, it follows that metachemical poetry, for example, will only be concerned with beauty when quasi-economic and/or quasi-religious, rather than when in either its per se scientific or quasi-political modes, each of which, being negative, should pertain to ugliness.
555. Hence beautiful form is not germane to the materialist and specifically poetic mode of metachemistry, but to either naturalist or idealist modes of it in which there will be less (relative to least) particle and more (relative to most) wavicle or, alternatively, least particle and most wavicle, depending on the metachemical subdivision of what is, after all, a photon/photino axis.
556. Now the poetic treatment of beauty will of course adhere to the particle aspect of the overall elemental integrity, since the wavicle aspect will be more germane to either fictional or philosophical approaches to metachemical literature, wherein we are less concerned with form or (in the case of drama) concretion ... than with content and abstraction in due economic and religious vein.
557. Hence not only is beauty less germane to poetry than to, say, fiction, but religious beauty is likely to be less attractive to the poet than economic beauty, given its further remove from the scientific base of poetry in what is an elemental integrity in which there is least particle and most wavicle, least form and most abstraction, least appearance and most essence - in a word, least science and most religion.
558. The genuine poet, clinging metachemically to materialism, is more likely to favour a quasi-economic departure from poetic ugliness than the more radical quasi-religious departure from it, since the scientific extreme tends, as a rule, to exclude the religious extreme, and vice versa - materialism and idealism being if not completely then, at any rate, to a large extent mutually exclusive.
559. However, one thing we can be under no doubt about is that when most poetic, poetry will be concerned with ugliness, not beauty, and such ugliness as reflects a metachemically materialist point-of-view will be unequivocally scientific, rooted poetically in an elemental integrity in which there is most particle and least wavicle, most form and least abstraction.
560. In this respect, there could be no greater distinction than that between the per se metachemical poet and the per se metaphysical philosopher, whose commitment to essence will be centred in truth, the abstract truth of metaphysical idealism.
561. Before I close this text, I should like to put the finishing touches to what has been my endeavour, all along, to both become and prove that I am worthy of being regarded as 'the Philosopher King', the philosopher-of-philosophers and metaphysician-of-metaphysicians, by exposing the error of Arthur Koestler's theory that there is a sort of progression from humour to art via science, which he was wont to illustrate in terms of a variety of exclamatory reactions, beginning with 'Haha!', continuing with 'Aha!' and concluding with 'Ah ...'
562. Rather than waste my time discussing all that, I should like to draw attention to the omission, on his part, of what might be called the Ha! reaction, and to prove, in no uncertain manner, that things proceed, in subatomically elemental terms, rather more from 'Ah ...' to 'Aha!' and thence from 'Haha!' to 'Ha!' than in any other manner, as we pass from beauty to truth via strength and knowledge in due positive elemental fashion, reserving to negative elemental experience the possibility of a progression from 'Oh ...' to 'Oho!' and thence from 'Hoho!' to 'Ho!', as we pass from ugliness to illusion via weakness and ignorance.
563. Thus there are both positive and negative ways of proceeding across a spectrum of exclamatory reactions which owe little or nothing, it seems to me, to humour, science, or art, but are characteristic of our four elemental axes in both external ('once born') and internal ('re-born') contexts - the space-time/spirit-soul noumenal axis of metachemical materialism (photons-photinos) in which we may expect a negative/positive distinction between 'Oh ...' and 'Ah ...' in relation to ugliness/hatred and beauty/love; the volume-mass/intellect-id phenomenal axis of chemical realism (electrons-electrinos and/or positrons-positrinos) in which we may expect a negative/positive distinction between 'oho!' and 'aha!' in relation to weakness/humility and strength/pride; the mass-volume/id-intellect phenomenal axis of physical naturalism (neutrons-neutrinos and/or deuterons-deuterinos) in which we may expect a negative/positive distinction between 'hoho!' and 'haha!' in relation to ignorance/pain and knowledge/pleasure; and last, but by no means least, the time-space/soul-spirit noumenal axis of metaphysical idealism (protons-protinos) in which we may expect a negative/positive distinction between 'Ho!' and 'Ha!' in relation to illusion/woe and truth/joy.
APPENDIX: CORRECTED APHORISMS
1. To descend, in Space-Time, from the beauty of love to the love of beauty, but to ascend, in Time-Space, from the truth of joy to the joy of truth.
2. To descend, in Volume-Mass, from the strength of pride to the pride of strength, but to ascend, in Mass-Volume, from the knowledge (carnally) of pleasure to the pleasure of knowledge.
3. To descend, in Space-Time, from the ugliness of hatred to the hatred of ugliness, but to ascend, in Time-Space, from the illusion of woe to the woe of illusion.
4. To descend, in Volume-Mass, from the weakness of humility to the humility of weakness, but to ascend, in Mass-Volume, from the ignorance of pain to the pain of ignorance.
5. To distinguish, in Space-Time, the ugliness of hatred from the beauty of love with regard to spatial space, but the hatred of ugliness from the love of beauty with regard to repetitive time.
6. Likewise to distinguish, in Volume-Mass, the weakness of humility from the strength of pride with regard to volumetric volume, but the humility of weakness from the pride of strength with regard to massed mass.
7. If Space-Time is typified by reference to a conflict of interests between ugliness and beauty, hatred and love, then we must distinguish the impersonal, primary character of the ugliness of hatred from the personal, secondary character of the beauty of love in spatial space, whilst likewise distinguishing the impersonal, primary character of the hatred of ugliness from the personal, secondary character of the love of beauty in repetitive time.
8. Similarly if Volume-Mass is typified by reference to a conflict of interests between weakness and strength, humility and pride, then we must distinguish the impersonal, primary character of the weakness of humility from the personal, secondary character of the strength of pride in volumetric volume, whilst likewise distinguishing the impersonal, primary character of the humility of weakness from the personal, secondary character of the pride of strength in massed mass.
9. The beauty of love is no less expressive of a rejection of the ugliness of hatred in spatial space, than the love of beauty expresses a rejection of the hatred of ugliness in repetitive time.
10. The strength of pride is no less expressive of a rejection of the weakness of humility in volumetric volume, than the pride of strength expresses a rejection of the humility of weakness in massed mass.
11. Revolt against hatred drives the metachemical devotee of materialism to love, no less surely than revolt against humility drives the chemical devotee of realism to pride.
12. Revolt against pain drives the physical devotee of naturalism to pleasure, no less surely than revolt against woe drives the metaphysical devotee of idealism to joy.
13. The metachemical power and glory of materialism, being noumenally objective, is evil, and hence diabolical, whether with regard to the impersonal negativity of ugliness and hatred or to the personal positivity of beauty and love.
14. The chemical power and glory of realism, being phenomenally objective, is good, and hence feminine, whether with regard to the impersonal negativity of weakness and humility or to the personal positivity of strength and pride.
15. Hence, in materialism, ugliness-hatred and beauty-love are both evil, the only difference being that whereas ugliness and hatred are powerful and glorious manifestations of negative evil, beauty and love are powerful and glorious manifestations of positive evil.
16. Hence, in realism, weakness-humility and strength-pride are both good, the only difference being that whereas weakness and humility are powerful and glorious manifestations of negative good, strength and pride are powerful and glorious manifestations of positive good.
17. The distinction between, say, ugliness and hatred in Space-Spirit will be one in which ugliness, corresponding to spatial space, will predominate over hatred, whereas the distinction between ugliness and hatred in Time-Soul will be one in which hatred, corresponding to evil soul, will preponderate over ugliness. Now what applies to impersonal negativity will apply no less to personal positivity, concerning the distinction between beauty and love. There will always be more love than beauty in the internal context, even though beauty is still the necessary precondition of love, as power of glory.
18. Whilst ugliness and/or beauty will predominate over hatred and/or love in Space-Spirit, hatred and/or love will preponderate over ugliness and/or beauty in Time-Soul, both alike appertaining to the metachemical axis of materialism, whose noumenal objectivity is absolutely significant, in its direct (straight) disposition, of evil.
19. Whilst weakness and/or strength will predominate over humility and/or pride in Volume-Intellect, humility and/or pride will preponderate over weakness and/or strength in Mass-Id, both alike appertaining to the chemical axis of realism, whose phenomenal objectivity is relatively significant, in its direct disposition, of goodness.
20. Broadly, the intention of what may be called positive metachemical mind is to proceed from beauty to love, whereas negative metachemical mind tends to proceed from ugliness to hatred.
21. Broadly, the intention of positive chemical mind is to proceed from strength to pride, whereas negative chemical mind tends to proceed from weakness to humility.
22. Outer negative metachemical mind extends from the scientific absolutism in elemental-particle photons of that which, being most 'particular' and least 'wavicular', is most ugly and least beautiful ... to the political relativity in molecular-particle photons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) ugly and less (relative to least) beautiful.
23. Outer positive metachemical mind extends from the economic relativity in molecular-wavicle photons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) ugly and more (relative to most) beautiful ... to the religious absolutism in elemental-wavicle photons of that which, being least 'particular' and most 'wavicular', is least ugly and most beautiful.
24. Outer negative chemical mind extends from the scientific absolutism in elemental-particle electrons and/or positrons of that which, being most 'particular' and least 'wavicular', is most weak and least strong ... to the political relativity in molecular-particle electrons and/or positrons of that which, being more (relative to most) 'particular' and less (relative to least) 'wavicular', is more (relative to most) weak and less (relative to least) strong.
25. Outer positive chemical mind extends from the economic relativity in molecular-wavicle electrons and/or positrons of that which, being less (relative to least) 'particular' and more (relative to most) 'wavicular', is less (relative to least) weak and more (relative to most) strong ... to the religious absolutism in elemental-wavicle electrons and/or positrons of that which, being least 'particular' and most 'wavicular', is least weak and most strong.