Op. 67

 

REVOLUTIONS

OF AN IDEOLOGICAL PHILOSOPHER

 

Cyclic Philosophy

 

Copyright © 1997-2010 John O'Loughlin

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CONTENTS

 

1.    Cycles 1-31

2.    Appendix

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CYCLE ONE

 

1.   From the noumenal objectivity of fire to the noumenal subjectivity of air via the phenomenal objectivity of water and the phenomenal subjectivity of vegetation (earth), as from the Extreme Left to the Extreme Right via left- and right-wing options.

 

2.   The Left, whether extreme or moderate, noumenal or phenomenal, are predominantly objective, which is to say, of a female disposition to diverge (through sensuality) or to converge (through sensibility) in barbed, or direct, fashion.

 

3.   The Right, whether moderate or extreme, phenomenal or noumenal, are predominantly subjective, which is to say, of a male disposition to diverge (through sensuality) or to converge (through sensibility) in curved, or indirect, fashion.

 

4.   Objectivity is always immoral, whether in sensuality or sensibility, in relation to vice (if noumenal) or to virtue (if phenomenal).

 

5.   Subjectivity is always moral, whether in sensuality or sensibility, in relation to vice (if phenomenal) or to virtue (if noumenal).

 

6.   The realm of noumenal objectivity, or vicious immorality, has reference to fire, and is accordingly evil.

 

7.   The realm of phenomenal objectivity, or virtuous immorality, has reference to water, and is accordingly good.

 

8.   The realm of phenomenal subjectivity, or vicious morality, has reference to vegetation, and is accordingly foolish.

 

9.   The realm of noumenal subjectivity, or virtuous morality, has reference to air, and is accordingly wise.

 

10.  To contrast the criminality of evil with the civility/polity of good, the former diabolic and the latter feminine.

 

11.  To contrast the sinfulness of folly with the gracefulness of wisdom, the former masculine and the latter divine.

 

12.  To descend from the evil of noumenal objectivity to the goodness of phenomenal objectivity, as from dress to skirt, diabolic to feminine, fire to water.

 

13.  To ascend from the folly of phenomenal subjectivity to the wisdom of noumenal subjectivity, as from trousers to zippersuit, masculine to divine, vegetation to air.

 

14.  In terms of 'right' and 'wrong', the Extreme Left, being viciously immoral, are 'wrong' and the Left alone 'right', since appertaining to that which, being virtuously immoral, exists as a phenomenal descent from noumenal objectivity, as water from fire.

 

15.  In terms of 'right' and 'wrong', the Right, being viciously moral, are 'wrong' and the Extreme Right alone 'right', since appertaining to that which, being virtuously moral, exists as a noumenal ascent from phenomenal subjectivity, as air from vegetation.

 

16.  Thus, paradoxically, it is the Left who are 'right' in relation to the Extreme Left, since they are good (through water) rather than evil (through fire).

 

17.  Conversely, it is the Right who are 'wrong' in relation to the Extreme Right, since they are foolish (through vegetation) rather than wise (through air).

 

18.  To descend from communism to socialism, as from diabolic to feminine, within the female sphere of objectivity.

 

19.  To ascend from capitalism to corporatism, as from masculine to divine, within the male sphere of subjectivity.

 

20.  Wisdom is a superior order of 'rightness' to goodness, because it is noumenally subjective rather than phenomenally objective.

 

21.  Folly is an inferior order of 'wrongness' to evil, because it is phenomenally subjective rather than noumenally objective.

 

22.  To contrast the (elemental-particle) materialism of fire with the (elemental-wavicle) idealism of air, as one would contrast Hell with Heaven, or the Extreme Left with the Extreme Right.

 

23.  To contrast the (molecular-particle) realism of water with the (molecular-wavicle) naturalism of vegetation, as one would contrast Purgatory with the Earth, or the Moderate Left with the Moderate Right.

 

24.  'Noumenal' equals 'extreme' in both left-wing (objective) and right-wing (subjective) manifestations.

 

25.  'Phenomenal' equals 'moderate' in both left-wing (objective) and right-wing (subjective) manifestations.

 

26.  The noumenal is that which is germane to the planes of Space and Time, whether as Space-Time (extreme left) or as Time-Space (extreme right).

 

27.  The phenomenal is that which is germane to the planes of Volume and Mass, whether as Volume-Mass (moderate left) or as Mass-Volume (moderate right).

 

28.  Both Time and Space are upper-class planes by dint of their noumenal significance.

 

29.  Both Volume and Mass are lower-class planes by dint of their phenomenal significance.

 

 

CYCLE TWO

 

1.   To descend from the space-time devility of fire to the volume-mass femininity of water, as from upper-class rule to lower-class governance, the former evil and the latter good.

 

2.   To ascend from the mass-volume masculinity of vegetation to the time-space divinity of air, as from lower-class representation to upper-class leadership, the former foolish and the latter wise.

 

3.   To devolve in personal space-time objectivity from the eyes to the heart, as from metachemical sensuality to sensibility, the former corresponding to the (wavicle-biased) 'fire without' and the latter to the (wavicle-biased) 'fire within'.

 

4.   To devolve in personal volume-mass objectivity from the tongue to the womb, as from chemical sensuality to sensibility, the former corresponding to the (wavicle-biased) 'water without' and the latter to the (wavicle-biased) 'water within'.

 

5.   To evolve in personal mass-volume subjectivity from the phallus to the brain, as from physical sensuality to sensibility, the former corresponding to the (wavicle-biased) 'vegetation without' and the latter to the (wavicle-biased) 'vegetation within'.

 

6.   To evolve in personal time-space subjectivity from the ears to the lungs, as from metaphysical sensuality to sensibility, the former corresponding to the (wavicle-biased) 'air without' and the latter to the (wavicle-biased) 'air within'.

 

7.   To devolve in impersonal space-time objectivity from the stellar galaxy (or, more specifically, the central star of the Galaxy) to Venus, as from metachemical primacy to supremacy, the former corresponding to the (particle-biased) 'fire without' and the latter to the (particle-biased) 'fire within'.

 

8.   To devolve in impersonal volume-mass objectivity from the moon to the oceans, as from chemical primacy to supremacy, the former corresponding to the (particle-biased) 'water without' and the latter to the (particle-biased) 'water within'.

 

9.   To evolve in impersonal mass-volume subjectivity from the terrestrial earth to Mars, as from physical primacy to supremacy, the former corresponding to the (particle-biased) 'vegetation without' and the latter to the (particle-biased) 'vegetation within'.

 

10.  To evolve in impersonal time-space subjectivity from the Sun to Saturn, as from metaphysical primacy to supremacy, the former corresponding to the (particle-biased) 'air without' and the latter to the (particle-biased) 'air within'.

 

11.  The contexts that are 'without', whether primal or sensual, always correspond to the religious notion of 'once born'.

 

12.  The contexts that are 'within', whether supreme or sensible, always correspond to the religious notion of 're-born'.

 

13.  One could further distinguish the 'without' from the 'within' on the basis of an untransvaluated vis-à-vis transvaluated dichotomy, reserving these terms for the impersonal axes of devolution and evolution, while continuing to apply the religious notions to the personal axes of devolution and evolution.

 

14.  An 'axis', as defined by me in relation to either impersonal or personal contexts, bisects two planes: either the noumenal planes of Space and Time, or the phenomenal planes of Volume and Mass.

 

15.  Hence both space-time metachemistry and time-space metaphysics bisect the planes of Space and Time, the former, in devolutionary terms, within the diabolic parameters of noumenal objectivity, the latter, in evolutionary terms, within the divine parameters of noumenal subjectivity.

 

16.  Hence both volume-mass chemistry and mass-volume physics bisect the planes of Volume and Mass, the former, in devolutionary terms, within the feminine parameters of phenomenal objectivity, the latter, in evolutionary terms, within the masculine parameters of phenomenal subjectivity.

 

17.  An 'axis' is the means by which both objectivity and subjectivity can move from the 'without' to the 'within', whether in relation to impersonal or to personal contexts.

 

18.  The planes that these axes bisect exist one above the other ... from Mass and Volume 'down below' (in the phenomenal) to Time and Space 'up above' (in the noumenal).

 

19.  Each plane, no matter how theoretical it may seem to the unphilosophical mind, is set at a polar remove from itself in relation to antithetical extremes, extremes which, of necessity, do not meet at the centre.

 

20.  Hence the plane of Space is spatial in relation to the 'without' but spaced in relation to the 'within', the one being noumenally objective and the other noumenally subjective.

 

21.  Hence the plane of Time is sequential in relation to the 'without' but repetitive in relation to the 'within', the one being noumenally subjective and the other noumenally objective.

 

22.  Hence the plane of Volume is volumetric in relation to the 'without' but voluminous in relation to the 'within', the one being phenomenally objective and the other phenomenally subjective.

 

23.  Hence the plane of Mass is massive in relation to the 'without' but massed in relation to the 'within', the one being phenomenally subjective and the other phenomenally objective.

 

24.  Since each antithesis is, to all intents and purposes, mutually exclusive, things devolve or evolve on the basis of the bisecting of two planes by any of several axes, the axes, namely, of space-time metachemistry in noumenal objectivity, of time-space metaphysics in noumenal subjectivity, of volume-mass chemistry in phenomenal objectivity, and of mass-volume physics in phenomenal subjectivity.

 

 

CYCLE THREE

 

1.   The terms 'alpha' and 'omega' don't necessarily correspond to the beginning and end of a plane (though in the cases of Space and Volume they do), but to that which is objective in the one case, namely 'alpha', but subjective in the other case, namely 'omega'.

 

2.   Hence the term 'alpha' should be reserved for the axes of space-time metachemistry and volume-mass chemistry, the former diabolic and the latter feminine.

 

3.   Hence the term 'omega' should be reserved for the axes of mass-volume physics and time-space metaphysics, the former masculine and the latter divine.

 

4.   Since 'alpha' is objective and 'omega' ... subjective, it follows that the one will have reference to that which, being devolutionary, is female, whereas the other will have reference to that which, being evolutionary, is male.

 

5.   Furthermore, 'alpha' will always be immoral in its objectivity, whether affiliated to 'the Behind', in the noumenal axis of space-time metachemistry, or to 'the above', in the phenomenal axis of volume-mass chemistry.

 

6.   By contrast, 'omega' will always be moral in its subjectivity, whether affiliated to 'the below', in the phenomenal axis of mass-volume physics, or to 'the Beyond', in the noumenal axis of time-space metaphysics.

 

7.   'The Behind' contrasts with 'the Beyond' as space-time metachemistry with time-space metaphysics.

 

8.   'The Above' contrasts with 'the below' as volume-mass chemistry with mass-volume physics.

 

9.   The devolutionary progression of noumenal objectivity from Space to Time within the 'metachemical Behind' ... is commensurate with the substitution of supreme and/or sensible materialism for primal and/or sensual materialism.

 

10.  The devolutionary progression of phenomenal objectivity from Volume to Mass within the 'chemical above' ... is commensurate with the substitution of supreme and/or sensible realism for primal and/or sensual realism.

 

11.  The evolutionary progression of phenomenal subjectivity from Mass to Volume within the 'physical below' ... is commensurate with the substitution of supreme and/or sensible naturalism for primal and/or sensual naturalism.

 

12.  The evolutionary progression of noumenal subjectivity from Time to Space within the 'metaphysical Beyond' ... is commensurate with the substitution of supreme and/or sensible idealism for primal and/or sensual idealism.

 

13.  To contrast the materialism of the 'metachemical Behind' with the idealism of the 'metaphysical Beyond', as one would contrast fire with air.

 

14.  To contrast the realism of the 'chemical above' with the naturalism of the 'physical below', as one would contrast water with vegetation.

 

15.  We can substitute the (noumenal) terms 'Hell' for 'the Behind' and 'Heaven' for 'the Beyond', since Hell is a context of metachemical materialism within space-time objectivity, whereas Heaven is a context of metaphysical idealism within time-space subjectivity.

 

16.  Likewise, we can substitute the (phenomenal) terms 'purgatory' for 'the above' and 'the earth' for 'the below', since purgatory is a context of chemical realism within volume-mass objectivity, whereas the earth is a context of physical naturalism within mass-volume subjectivity.

 

17.  To contrast the devility of space-time objectivity with the divinity of time-space subjectivity, the former evil and the latter wise.

 

18.  To contrast the femininity of volume-mass objectivity with the masculinity of mass-volume subjectivity, the former good and the latter foolish.

 

19.  One can be beyond good and evil in one of two ways - either relatively or absolutely, the former foolish and the latter wise.

 

20.  The relative way of being beyond good and evil implies a masculine commitment to sin in mass-volume subjectivity, and is commensurate with vegetation.

 

21.  The absolute way of being beyond good and evil implies a divine commitment to grace in time-space subjectivity, and is commensurate with air.

 

22.  The 'fool', lacking wisdom, remains beholden to good and evil, which, being objective, constrains his masculine subjectivity to a subordinate role.

 

23.  Both good and evil, being female alternatives, appertain to immorality, the former virtuously in 'the above' and the latter viciously in 'the Behind'.

 

24.  Both folly and wisdom, being male alternatives, appertain to morality, the former viciously in 'the below' and the latter virtuously in 'the Beyond'.

 

25.  The virtuous immorality of 'the above' pulls a sort of confidence trick on the vicious morality of 'the below', constraining it to the service of goodness in its struggle with evil, viz. the feminine resolve to justly punish the criminality of the diabolic.

 

26.  Sin is therefore subordinated to punishment and crime, which, together, preclude the attainment of grace through repentance.  For to achieve grace one must renounce sin, thereby 'turning one's back' on punishment and crime.

 

27.  Only that man who has renounced sin is truly beyond good and evil, for he has ceased to be a fool and become wise.

 

 

CYCLE FOUR

 

1.   True wisdom has reference not to prayer, that religious mode of cogitation, but to meditation, and is thus elementally commensurate with being into air through the lungs, rather than into vegetation (earth) through the brain.

 

2.   Meditation is as distinct from breathing ... as cogitation (including prayer) from thinking.

 

3.   Like breathing, thinking happens naturally and, as it were, spontaneously, without recourse to conscious effort and/or control.

 

4.   Anyone can think, but only the clever man can cogitate, thinking logically and rationally about something over a protracted period of time.

 

5.   Anyone can breathe, but only the wise man, effectively a superman, can meditate.

 

6.   There is nothing higher or better than meditation, and once one has achieved a spiritual knowledge of the desirability of meditating ... and meditates, one ceases to be foolish and becomes wise, ascending beyond man to superman, beyond vegetation to air, beyond sin to grace.

 

7.   Even prayer is foolish to the extent that it involves a religious mode of cogitation, and thus reflects a cerebral allegiance to the intellect/word in what is nothing more than a 're-born' form of vegetation.

 

8.   Prayer may not, in view of its religious nature, be sinful, but it can never amount to anything more than a mode of pseudo-grace, in which universality is achieved, via some 'deity', through the intellect rather than through the spirit.

 

9.   Only the out-breath of meditation can bring one true grace through the achievement of spiritual universality.

 

10.  Spiritual universality should not be confounded with the cosmic Universe, since it is commensurate with the inner metaphysical self's embracing, through the out-breath of the spirit, the universal medium of air, which is omnipresent.

 

11.  The cosmic Universe stands at the opposite extreme from spiritual universality, since it has to do with noumenal objectivity in metachemical materialism, and is accordingly superfeminine rather than supermasculine.

 

12.  The eyes stand closest to the spatial space of metachemical materialism, and accordingly reflect that which is at the opposite extreme from the lungs and their metaphysical commitment to spaced space.

 

13.  Cosmic universality is the evil universality of spatial space which stands as far removed from the wise universality of spaced space as it is logically possible to infer: a vicious alpha in superfeminine fire, as opposed to a virtuous omega in supermasculine air.

 

14.  The fairy at the top of the Christmas tree corresponds to the vicious alpha of spatial space and its evil universality, as does a bride decked-up from head-to-toe in a white gauzy wedding dress and veil, seemingly cascading light in due superfeminine fashion.

 

15.  Just as fire is always evil, whether it be outer (and untransvaluated/once born) or inner (and transvaluated/re-born), so air is always wise, whether it be outer (and untransvaluated/once born) or inner (and transvaluated/re-born).

 

16.  Nevertheless, it is better to be transvaluated/re-born in fire or air than untransvaluated/once born there: better to the extent that the supreme and/or sensible replaces the primal and/or sensual.

 

17.  Just as water is always good, whether outer (and untransvaluated/once born) or inner (and transvaluated/re-born), so vegetation is always foolish, whether outer (and untransvaluated/once born) or inner (and transvaluated/re-born).

 

18.  Nevertheless, it is better to be transvaluated/re-born in water or vegetation than untransvaluated/once born there: better to the extent that the supreme and/or sensible replaces the primal and/or sensual.

 

19.  Of course, in actuality it doesn't work out quite that simply; for the female side of life will 'pull rank' over the male side of it in untransvaluated/once born primal and/or sensual terms, and would accordingly have something to lose from too protracted a commitment to transvaluated/re-born criteria.

 

20.  Life is, of course, a struggle between opposing genders, with the odds very much stacked in the female's favour, whether with regard to fire vis-à-vis air or, down below (in the phenomenal planes), with regard to water vis-à-vis vegetation.  Yet that is still no excuse, on the male's part, for pessimism or defeatism.  The Cross, remember, is an uphill but not impossible commitment!

 

21.  So long as senses prevail over sensibilities, outer sense over inner sense, the eyes will dominate the ears, as superfeminine vis-à-vis submasculine sensuality, while the tongue will dominate the phallus, as upper-feminine over lower-masculine sensuality.

 

22.  Only in rebirth can the male side of life achieve freedom from female domination, whether in terms of the brain permitting one to 'turn one's back' on the womb, as upper-masculine (in Christ) vis-à-vis lower-feminine sensibility, or in terms of the lungs permitting one to 'turn one's back' on the heart, as supermasculine vis-à-vis subfeminine sensibility.

 

23.  The 'super' applies to the plane of Space, whether in relation to spatial space at the alpha (superfeminine) pole or to spaced space at the omega (supermasculine) pole.

 

24.  The 'sub' applies to the plane of Time, whether in relation to sequential time at the omega (submasculine) pole or to repetitive time at the alpha (subfeminine) pole.

 

25.  The 'upper' applies to the plane of Volume, whether in relation to volumetric volume at the alpha (feminine) pole or to voluminous volume at the omega (masculine) pole.

 

26.  The 'lower' applies to the plane of Mass, whether in relation to massive mass at the omega (masculine) pole or to massed mass at the alpha (feminine) pole.

 

 

CYCLE FIVE

 

1.   To devolve, in space-time objectivity, from the spatial space of superfeminine sensuality to the repetitive time of subfeminine sensibility, as from eyes to heart in personal fire.

 

2.   To devolve, in volume-mass objectivity, from the volumetric volume of (upper) feminine sensuality to the massed mass of (lower) feminine sensibility, as from tongue to womb in personal water.

 

3.   To evolve, in mass-volume subjectivity, from the massive mass of (lower) masculine sensuality to the voluminous volume of (upper) masculine sensibility, as from phallus to brain in personal vegetation.

 

4.   To evolve, in time-space subjectivity, from the sequential time of submasculine sensuality to the spaced space of supermasculine sensibility, as from ears to lungs in personal air.

 

5.   To devolve, in space-time objectivity, from the spatial space of super-unnatural primacy to the repetitive time of sub-unnatural supremacy, as from the central star of the Galaxy to Venus in impersonal fire.

 

6.   To devolve, in volume-mass objectivity, from the volumetric volume of (upper) unnatural primacy to the massed mass of (lower) unnatural supremacy, as from the moon to the oceanic aspect of the world in impersonal water.

 

7.   To evolve, in mass-volume subjectivity, from the massive mass of (lower) natural primacy to the voluminous volume of (upper) natural supremacy, as from the terrestrial aspect of the world to Mars in impersonal vegetation.

 

8.   To evolve, in time-space subjectivity, from the sequential time of subnatural primacy to the spaced space of supernatural supremacy, as from the Sun to Saturn in impersonal air.

 

9.   That which is unnatural, whether noumenal or phenomenal, is objective and hence disposed, in female fashion, to free will.

 

10.  That which is natural, whether phenomenal or noumenal, is subjective and hence disposed, in male vein, to determinism.

 

11.  Fire and water, being objective elements, are unnatural, with a disposition, in consequence, towards free will.

 

12.  Vegetation and air, being subjective elements, are natural, with a disposition, in consequence, towards determinism.

 

13.  Both evil and good, corresponding to fire and water, are characterized by free will.

 

14.  Both folly and wisdom, corresponding to vegetation and air, are characterized by determinism.

 

15.  The female elements of fire and water are fated to compete with each other in their respective struggles to dominate air and vegetation.

 

16.  Fire must be constrained, if water is to dominate vegetation in due civilized fashion.

 

17.  Just as civility can only flourish, in due feminine fashion, at barbarity's expense, so barbarity requires the constraining of civility, viz. water, if it is to dominate both air and, to a lesser extent, vegetation.

 

18.  Either woman dominates man, as water falling upon vegetation, or the Devil dominates God, as fire falling upon air.  In the first case, civility, and hence civilization; in the second case, barbarity, and hence barbarism.

 

19.  Either way, nature and culture, corresponding to vegetation and air, lose out, and principally because domination of them is guaranteed when they are insufficiently developed, or evolved, as to be transvaluated and/or re-born, in due supreme and/or sensible terms.

 

20.  With the achievement of a transvaluation and/or rebirth, however, both nature and culture can break away from the dominion of civilization and barbarism, civility and barbarity, the one through Mars/the brain, the other through Saturn/the lungs.

 

21.  Thus whether, for instance, through Catholic Christianity or Chinese Buddhism traditionally, determinism can achieve deliverance from the dominion of free will in due sensible vein: the former phenomenally (and relatively), the latter noumenally (and absolutely).

 

22.  In the first instance cited above, civilization/civility is subordinated to nature, and Christian criteria accordingly prevail.

 

23.  In the second instance cited above, barbarism/barbarity is subordinated to culture, and Buddhist criteria accordingly prevail.

 

24.  Christian criteria are nonconformist vis-à-vis the humanism of civility.

 

25.  Buddhist criteria are transcendentalist vis-à-vis the fundamentalism of barbarity.

 

26.  Humanism is always feminine and affiliated, through water, to civility.

 

27.  Fundamentalism is always diabolic (superfeminine-to-subfeminine) and affiliated, through fire, to barbarity.

 

28.  Nonconformism is always masculine and associated, through vegetation, with nature.

 

29.  Transcendentalism is always divine (submasculine-to-supermasculine) and associated, through air, with culture.

 

30.  Christian nonconformism is always upper masculine, and thus associated, through the 'Martian' brain, with vegetative sensibility.

 

31.  Buddhist transcendentalism is always supermasculine, and thus associated, through the lungs, with airy sensibility.

 

32.  There is, besides Christian nonconformism, a Heathen nonconformism which is always lower masculine in its association, through the phallus, with vegetative sensuality.

 

33.  There is, besides Buddhist transcendentalism, a Judaic transcendentalism which is always submasculine in its association, through the ears, with airy sensuality.

 

 

CYCLE SIX

 

1.   What precludes male Jews, traditionally, from achieving the inner mode of transcendentalism, whether in impersonal or personal terms, is their loyalty, through Scripture, to the delusion (as I regard it) of conceiving of God as preceding the Devil, so that deference towards the 'First Mover' over the 'Fallen Angel' is the mean, a mean which keeps the submasculine under superfeminine dominion.

 

2.   Whether the solar plane is required to defer, theoretically, to the stellar plane or, in personal terms, the ears to the eyes, the result is that male Jews remain trapped in an untransvaluated/once born mould and in no position, in consequence, to evolve away from outer transcendentalism towards the inner transcendentalism which is commensurate with ultimate metaphysical salvation.  They remain dominated by the female aspect of life in specifically superfeminine terms, even when this is paradoxically identified with the male gender, as in relation to Jehovah.

 

3.   Yet, in actuality, the 'First Mover' or 'Creator' corresponds to the stellar plane and is effectively superfeminine or, what amounts to the same thing, super-unnatural.

 

4.   Such super-unnaturalism has a super-unconscious disposition to directly diverge in barbed fashion, objectively imposing upon the subconscious disposition, in curved divergence, of the subnatural 'Fallen Angel', the Satanic 'Fall Guy', whose submasculine correlation in the noumenal subjectivity of sequential time is obliged to 'take slag' (as 'Devil', 'Beast', 'Satan', etc.) from 'On High', the Jehovahesque context of noumenal objectivity whose spatial space is apt to be mistakenly identified with something morally superior just because it happens to pertain to a higher or anterior plane.

 

5.   In actuality, it is this noumenal objectivity which is morally inferior or, rather, immorally ranged against the crude morality which wisely 'fell' from it ... as solar from stellar, and then within a context that, being primal rather than sensual, appertains to an untransvaluated actuality which has more to do with science than with religion.

 

6.   Be that as it may, the emergence of solar from stellar, like a son from its mother's womb, signified the beginning of morality as a crude form of noumenal subjectivity, the satanic revolt against Jehovah.

 

7.   Now if David is the personal parallel to Satan, and Moses and/or Saul the personal parallel to Jehovah, then the ears stand to the eyes in a similar relationship to the above, and it will only be possible for Jews to abandon the ears for the lungs ... in metaphysical rebirth ... when they cease to defer, via Scripture, to the eyes, and elect to 'turn their back' on the superfeminine domination of their submasculine idealism, putting outer transcendentalism behind them for ever.

 

8.   Although most male Jews are generally cultured beings, for whom transcendentalism is the mean, their 'once born' or outer mode of transcendentalism is ever dominated by the fundamentalism of the stellar Behind, so that they remain under the rule of barbarity, whether in relation to Jehovah-over-Satan or, more personally, to Saul-over-David, unable, in consequence, to escape its evil hegemony.

 

9.   Jews defer to the super-unnatural/superfeminine even when it is conceived in natural/male terms, and their culture is accordingly vitiated and undermined by the very powers that they are officially expected to identify with God or Divinity or Heaven, as the case may be.  This is the bane of outer transcendentalism!

 

10.  Just as outer nonconformism, the Heathen nonconformism of the phallus, can never escape being dominated by the Heathen humanism of the tongue, the outer humanism of sensual civility, so outer transcendentalism remains under the dominion of outer fundamentalism, and barbarity is the ultimate victor.

 

11.  Only when Jews turn away from this tragedy of their race, their religion, and democratically opt for metaphysical rebirth through Social Transcendentalism, the inner transcendentalism of the ultimate idealism, will they be saved from barbarity and enabled to develop culture to its maximum extent.  For then barbarity will be beneath them, in the heart, rather than above them, in the eyes, and they will have made their peace with the lungs in what is, compared to the ears, the wisdom-of-wisdoms and the culture-of-cultures.

 

12.  It is only because I believe, thanks in no small part to the existence of democratic Israel and its 'Star of David', that the majority of, at any rate, male Jews are ... either Satanic (if impersonal) or Davidian (if personal) ... that I have some confidence in the notion of their potential willingness to democratically abandon Judaism for Social Transcendentalism, the non-Buddhist form of inner transcendentalism, when the opportunity significantly presents itself.

 

13.  For if, in keeping with their gender, the majority of male Jews, being Satanic or Davidian, are more solar than stellar or more ears than eyes, then I see no reason whey they should not become more Saturnian than solar and more lungs than ears in due evolutionary course, consigning both Venus and the heart to a subordinate status in the fundamentalist Behind of a transvaluated/re-born barbarism.

 

 

CYCLE SEVEN

 

1.   Of course, what applies to Jews also applies, in no small degree, to most Christians, who are beholden, through Biblical Scripture, to the God-over-Devil delusion, if you will, that adherence to the notion of 'First Mover' as God unfortunately implies.

 

2.   Christians will likewise have to demonstrate a willingness, come Judgement, or the ultimate election (the election for religious sovereignty as against the retention of political sovereignty in what I regard as a context of 'worldly sin'), to part company with this God-over-Devil delusion, since the Bible provides the Scriptural basis for its perpetuation, and so long as people mistakenly identify God with a cosmic 'First Mover', there will never be any progress towards genuine spirituality in inner transcendentalism.

 

3.   The Bible, in short, is something from which the People require to be delivered, if there is to be a New Order of religion in due course, an order built around wise spirituality rather than the false and fundamentally evil spirituality that stems from spatial space and accordingly has a superfeminine correlation in noumenal objectivity.

 

4.   This wise spirituality will be built around spaced space, the true spirituality of the supermasculine transcendentalism of noumenal subjectivity, an inner idealism the metaphysical essence of which should serve as an example to mankind in general, including those for whom transcendentalism would be too elect and elitist for their phenomenal limitations, and who would therefore require new forms of nonconformism and humanism 'down below', in what I have tended, in the past, to regard as the bottom two tiers of the triadic Beyond, the context of religious praxis in 'Kingdom Come' that, at this moment in time, lies beyond the World and its Heathen/Christian relativity.

 

5.   Certainly the World must be overcome, democratically and officially, if there is to be this post-worldly context of 'Kingdom Come', i.e. the triadic Beyond that Social Transcendentalism would establish in the event of a majority of people opting to vote, once the opportunity had significantly come to pass in a variety of countries, for religious sovereignty, with an end, in consequence, to political sovereignty and such judicial or economic concomitants as I lump collectively together as 'sins of the World'.

 

6.   If the People are to be delivered from these 'sins of the World', they will have to vote for religious sovereignty, the ultimate sovereignty, and pass over, in the event of a majority mandate, into the triadic Beyond of 'Kingdom Come'.

 

7.   Only thus will there be a New Purgatory of watery femininity, a New Earth of vegetative masculinity, and, above all, a New Heaven of airy supermasculinity, the transcendental apex of the triadic Beyond which would lead and be deferred to by those earmarked for its lower tiers, which includes the majority of what are now Puritans and Anglicans.

 

8.   I have gone into this subject in sufficient detail in earlier texts, including my Omeganotes (‘Of an Ideological Philosopher’), so will not waste any more time expanding upon it here.  What I shall do, however, is to remind people that 'Kingdom Come', as conceived by me in relation to the leadership of Social Transcendentalism, is about the development of religious sovereignty, and that the democratic assumption of this sovereignty by the People would entitle them to rights in relation to religious self-realization.

 

9.   Such rights would save people not only from 'sins of the World' (as earlier defined by me in relation, for example, to political sovereignty) but also, and no less importantly, from religious subjection, as worshippers, to tyrannical and/or primitive Godhead, the sort of Godhead upheld by the Old Testament in defiance of a Christian rebirth, and with the unfortunate consequence - one might almost say the sole intention - of perpetuating falsehood, as already discussed in regard to the God-over-Devil delusion.

 

10.  Only religious sovereignty, the sovereignty alone commensurate with 'Kingdom Come', can deliver the People from such Biblical falsehood; for they may rest assured that Social Transcendentalism will take measures, once in power, to free them from all degrees of pseudo-religion, including the actual removal, through carefully regulated and properly monitored artificial incineration, of Bibles and all such related matter.

 

11.  So long as the People remain under the rule of Biblical primitivity, they will continue to be the worshipful dupes of tyrannical humbug and in no position, in consequence, to take their respective sensible selves seriously.

 

12.  The 'Day of Judgement' is fast approaching, and it will be for the People to decide, independently, as far as possible, of clerical or other pressures from traditional vested interests, whether to go forward into the triadic Beyond of 'Kingdom Come' or remain bogged down in worldly sin, with a tyrannical delusion behind it.

 

13.  Of course, when I say 'Kingdom Come', I do not just mean to imply a context of religious sovereignty, the last and ultimate kind of sovereignty that would deliver the People from the religious equivalent of being humble subjects of political tyranny in authoritarian monarchism; I also have in mind a federation of countries which I regard as eminently suited to become the initial if not chief manifestation of such a 'Kingdom'.

 

14.  These countries are Ireland, Scotland, and Wales, and they are all traditionally Gaelic, which is to say, given to a type of culture which is both Celtic and more than Celtic.

 

15.  In fact, being Gaelic is no more synonymous with Celtic than ... being Jewish is synonymous with Semitic.  Most Jews may well be racially Semitic, but there would still be far more Semites than Jews in the world, not least of all in Arab countries.

 

16.  Likewise, one could argue that most Gaels are Celtic, but there would still be far more Celts than Gaels in the world, not least of all in England, France, Spain, Germany, Portugal, Russia, Austria, etc.

 

17.  Thus 'Gaelic' is no more a racial or tribal definition than 'Jewish'.  Rather is it a cultural definition, and therein lies its similarity with Judaism, or the fact of a person's being Jewish.

 

18.  Gaels are, in effect, the Jews of the modern world, and, like the Jews before them, they have been persecuted and driven from their homelands, sometimes across thousands of miles, as to Australia, but often enough within their own country, so that they do not always think of themselves as one people, so accustomed are they to having been divided and ruled by the English, not to mention their Anglo-Irish, Anglo-Scottish, and Anglo-Welsh descendants, upholders of British imperialism in what is regarded by them as the British nation.

 

19.  Let there be no mistake on this point: the Gael is not British, but the victim, historically, of British rule, the rule, at times descending into sheer brutishness, of the Englishman both in his homeland and across the borders/overseas, where his Britishness is more pronounced in view of its association with Anglo-Irish, Anglo-Scottish, and Anglo-Welsh interests.

 

20.  For the Englishman, Britain is the key to the subversion and suppression of Gaelic nationalism, the means whereby his rule over the Gael may be sustained.  For the Gael, on the other hand, Britain is both the enemy of his national aspirations and a continuing source of self-division.  He regards himself as an Irishman, a Scotsman, a Welshman, whether within or without the British context.  But, in actuality, there is no Irish nation, there is no Scottish nation, there is no Welsh nation: there is only a Gaelic nation which has been divided and ruled by perfidious Albion!

 

21.  To all intents and purposes Ireland, Scotland, and Wales are extrapolations from British nationalism; one might even say the Anglo-Irish, Anglo-Scotch, and Anglo-Welsh versions of such nationalism, which accordingly co-exist within the nation-state or, rather, superstate of Great Britain and Northern Ireland, as pertaining to the United Kingdom.

 

22.  But this is a Kingdom of the Devil, not of God, as I hope presently to demonstrate.  What self-respecting Gael could possibly be satisfied, the way his British counterpart evidently is, with a Devil's Kingdom, a constitutional monarchy affiliated to the 'Blood Royal'?

 

 

CYCLE EIGHT

 

1.   The reasons why the Gael cannot be happy with the rule of monarchic Devility within the United Kingdom ... is that he is, as already described, essentially a cultural being, for whom the barbarism of British rule through Anglo-Irish, Anglo-Scotch, and Anglo-Welsh henchmen of the English nation can only prove grossly subversive of his culture.

 

2.   The English themselves may, by and large, be a civilized people, given to watery femininity, but their conquest and rule of the Gaels within Gaelic territory has been perpetuated through British barbarism, the barbarity of Anglo-Irish, Anglo-Scotch, and Anglo-Welsh suppression and, where possible, extirpation of Gaelic culture.

 

3.   Thus the English are not as innocent as might at first appear, but are doubly guilty, if anything, of barbarously interfering in countries with which they have neither gender sympathy nor cultural appreciation, but only a diabolical will to undermine and effectively destroy, cutting them off from one another through the false attributions of Irish, Scottish, and Welsh nationalism within the United Kingdom.

 

4.   But outside British circles there is not and never has been an Irish nation; there is not and never has been a Scottish nation; there is not and never has been a Welsh nation.  There was only a Gaelic nation which inhabited what have since become known as Ireland, Scotland, and Wales.

 

5.   This nation, although divided and ruled by England, still exists, and is even making a come-back, demanding its right to cultural self-determination and freedom from outside interference.  The one is inseparable from the other, for cultural self-determination is impossible to achieve, as history has painfully shown, if there is significant outside interference to thwart and undermine it.

 

6.   Cultural self-determination for the Gaels cannot exist, in short, within the British framework, and that is why they must unite, under Social Transcendentalism, within a Centrist Federation - a federation of Social Transcendental Centres - of Ireland, Scotland, and Wales, which will be pledged to the protection and expansion/development of Gaelic culture, allowing this people to rise to its true nationhood.

 

7.   Delivered from British barbarism, the Gael will discover or rediscover his cultural worth, and this culture will be commensurate with 'Kingdom Come' within the Centrist framework ... of a regionally autonomous federation within the wider context of the European Union.

 

8.   Nationalism has no higher purpose than the protection and development of culture, and only within the framework of genuine culture is nationhood truly defined.

 

9.   Judgement Day for the Gael has still to come, but when it does ... there will be an end to barbarism, and consequently to the British rule that is its political corollary.  The Anglo-Irishman, Anglo-Scotsman, and Anglo-Welshman will no longer find a role for himself in the service of English civilization, a civilization barbarously sustained at the Gael's cultural expense, but may well feel obliged, sooner or later, to return from whence his ancestors came, and suffer the consequences.

 

10.  Social Transcendentalism has no sympathy with the British 'nation', but only an overriding concern to liberate the Gaelic peoples from British dominion ... that they may be returned to their rightful stature in God's 'Kingdom', a Centrist federation of Ireland, Scotland, and Wales which, under religious sovereignty, would have rights in relation to cultural self-determination and, hopefully, a 'philosopher-king', the effective Second Coming whose pledge it will be to institute means whereby those rights may be protected for all Eternity.

 

11.  Such rights could only be adequately protected within the three-tier framework of the triadic Beyond, thus allowing Gaels of both Catholic and Protestant descent to unite under Social Transcendentalism in the advancement of their respective commitments to self-realization.

 

12.  The enemy of the Gael, as before, is not the catholic Gael or the protestant Gael, but the British ruler who divided him of old and whose continuing rule within the United Kingdom can only perpetuate his ethnic division at the expense of national self-determination for the Gaelic people in general.

 

13.  But this enemy can be defeated, democratically and officially, and it is with this in mind that Social Transcendentalism will appeal to the Gaelic people to unite against their common foe and elect for religious sovereignty within a Centrist Federation, or Federation of Social Transcendental Centres.

 

14.  Anything and everything, including devolution for Scotland and Wales, that peacefully conduces towards this Divine End, this transcendent goal, is to be encouraged, since there must first be a weakening of British nationalism (sic.) before there can be a dissolution of Great Britain/the United Kingdom and concomitant deliverance of the Gael from English control.

 

15.  But devolution for Scotland and Wales is not enough in itself, only a means to a higher end, in which Scottish and Welsh Gaels will be restored to their true nationhood in conjunction with their fellow Gaels across the Irish Sea.

 

16.  Only a Centrist federation of Ireland, Scotland, and Wales can deliver the Gael from Great Britain, for on these islands political republicanism is only viable (within liberal parameters) in connection with the Catholic Church and, hence, the papacy.  Where this is not possible, as in predominantly protestant Scotland and Wales, it will not happen, and Scotland and Wales will consequently remain within the United Kingdom as British countries.

 

17.  Only a recognized 'God-King', no less noumenal than kings and popes but effectively transmuting and transcending monarchic and papal standings, in keeping with his uniquely Messianic destiny, can serve to deliver the Scots and the Welsh from monarchic allegiance, the next best thing, with due respect to the peoples concerned, after papal allegiance through Catholicism.

 

18.  Thus, with their consent, will he free the Scots and the Welsh from Britain, bringing them to a rapprochement with their cousins across the Irish Sea through a Centrist federation of Ireland, Scotland, and Wales, where neither papacy nor monarchy would have any place, but only loyalty to the messianic 'God-King' in relation to the democratic assumption, by the People, of religious sovereignty and its correlative rights concerning self-realization within the context of Social Transcendentalism.

 

19.  The People would defer to this messianic 'God-King', this philosopher-of-philosophers and Second Coming equivalence whose teachings are commensurate with the bringing of 'Kingdom Come', but they would be their own religious masters/mistresses, with due freedom to cultivate spirit (or intellectual and instinctual deferences to it) independently of Biblical tradition, and on a sort of religiously republican basis.

 

 

CYCLE NINE

 

1.   It would seem that what I wrote at the beginning of the above entry about the Gael not being happy with the rule of monarchism, identified by me with British barbarism, is less true of some Gaels, namely Protestants, than of others, and that monarchy for them is the only viable alternative to the papacy of their Catholic counterparts.

 

2.   Certainly, I accept their entitlement to such an alternative figurehead within the overall context of cultural traditions on these islands, but I also feel that, deep down, the majority of protestant Gaels are not particularly happy to be deferring, as subjects, to the emblem of British rule, since, as I have already endeavoured to make clear, such rule is something that happened at the Gael's expense, as Anglo-Irish, Anglo-Scottish, and Anglo-Welsh instruments of English civilization sought to dominate and subvert his culture, dividing him from fellow Gaels not only in terms of the British nationalisms of Ireland, Scotland, and Wales, but also, and more insidiously, through ethnic splintering and factionalism.

 

3.   Since Gaels are principally a cultural people, religion is a useful tool for dominating them, indeed becomes the most efficacious tool, especially when coupled to politics and compromised by monarchy, so that loyalty to the monarch, or to his/her princely offspring, is enhanced in proportion as the monarchy is identified with the Church, and culture is thereby paradoxically subverted by its principal enemy, barbarism.

 

4.   So if papacy is the power behind the Catholic Church, then monarchy becomes the power behind the Protestant one, particularly in its Anglican manifestation, and it is difficult to see how the majority of God-fearing Protestants could possibly be anti-monarchist when the monarch or members of his/her family are associated with their Church, ostensibly as a 'defender-of-the-faith' bulwark against catholic/papal subversion but, in actuality, as a means, at once cunning and cynical, of guaranteeing loyalty to an institution with which the majority of Gaels, even when Protestant, can have no real sympathy, since the source, through British imperialism, of their undoing as a free nation, now beholden to perfidious Albion through the paradoxical ploy with which this in many ways anti-cultural nation of civilized femininity secures their devotion as loyal subjects to the Crown.

 

5.   No, I do not, on deeper reflection, feel that I overstated the case with regard to Gaelic dissatisfaction with the Devil's Kingdom, the United Kingdom of Great Britain and Northern Ireland.  The catholic Gael may have reason to be more openly dismissive of and opposed to monarchic rule, given his papal allegiance, but his Protestant counterpart has been cruelly tricked and artfully deceived by monarchic subversion, and would not, one feels, be the most ardent monarchist in the world.

 

6.   Rather, he is one to be pitied for having had his culture so blatantly undermined and even dominated by that common enemy of the Gael of whatever denominational persuasion, the English imperialist, whose barbarous subversion of Gaelic nationhood was most successful when it struck at its cultural heart and thereby instituted means by which the greater proportion of Gaels in Scotland and Wales would be divided from their fellow Gaels in loyalty not to God but to the Devil, with consequences that reverberate down to the present day.

 

7.   Fortunately, there is a way of reversing and even ending these centuries of shame, and primarily by using the enemy's own method: democracy.  The Gaelic people can rise up and affirm their will to cultural self-determination through voting for religious sovereignty when the opportunity finally comes significantly to pass.  They can paradoxically use democracy to overturn democracy, to put an end to that which keeps them divided, both politically and nationally, not to mention culturally, within the false, or British, parameters of Ireland, Scotland, and Wales.

 

8.   Social Transcendentalism is beyond tricolour republicanism, even the Gaelic form of it which paradoxically intimates, on an Anglo-Irish basis with regard to 'Irish nationalism', of the cultural liberation to come.  Such a liberation, however, can never be politically republican, still less unionist, but only Social Transcendentalist, since it is about a new nation with a new emblem (the Supercross) which embraces not only Irish but Scotch and Welsh Gaels in a Centrist federation of (what are now) Ireland, Scotland, and Wales.

 

9.   You could say there is a sop here to UK Unionists, insofar as we are conceiving of a new union (minus perfidious Albion), but it is one that owes nothing to British imperialism and everything to the resolve of the Gael to reassert his true sense of nationhood in supra-national terms, terms which, being cultural, will take him beyond the divide-and-rule Catholic/Protestant dichotomy, or dialectic, of old into a Social Transcendentalist synthesis that yet respects the ethnic traditions from which the different strands of the Gaelic 'nation' will be drawn, allowing them to achieve an accommodation with Social Transcendentalism on the basis of a triadic Beyond, duly subdivided along three-way subsections, as described elsewhere.

 

10.  Thus no-one need fear that they may have to cultivate self-realization either above or beneath themselves/their selves in this triadic Beyond.  Such a Beyond is not, I repeat not, only about Heaven, but is also about a New Purgatory and a New Earth down below the New Heaven that will be the apex and spiritual focus of 'Kingdom Come'.

 

11.  Such a 'Divine Kingdom', treating this traditional concept in a metaphorical way, could not exist on any other basis, since it is akin to a plant, a flower shall we say, whose airy blossom is only possible because there is a stalk (corresponding to vegetation), and roots (corresponding to water) down below, the entire structure being heated and encouraged to grow from a sun-like aside, which would be the totalitarian context, with members drawn from a variety of political traditions, whose duty it would be to serve not only the spiritual but also the physical and chemical needs of the religiously sovereign People.

 

12.  Such a totalitarian context, effectively corresponding to a Christ-like sacrifice in which the political 'sins of the World' were borne that the People could go free of them and be saved, in consequence, to the triadic Beyond, would have to answer to the 'philosopher-king', or Messianic equivalence, since it is his truth, embracing the concept of religious sovereignty, that makes it possible in the first place, and it is to him, or his appointees/appointed successor, that it would have to defer in relation to a wide variety of administrative tasks.

 

13.  His is the ultimate authority, and the delegation of administrative duties will flow from him in due process of advancing and maintaining those Social Transcendentalist structures which will characterize 'Kingdom Come', making it the antithesis, in virtually every respect, of the United Kingdom.

 

14.  Not a United Kingdom of Great Britain and Northern Ireland, but, eventually, a Centrist federation of Ireland, Scotland, and Wales, with England, and its British (Anglo-Irish, Anglo-Scotch, Anglo-Welsh) henchmen, very much out of the framework as far as any commitment to the advancement of Gaelic culture is concerned!

 

 

CYCLE TEN

 

1.   The Gael may be cultural when true to himself/his self, and thus more than a Celt, but the Englishman is traditionally a civilized creature who fights shy of culture and its mundane precondition, nature, in the interests of watery femininity.  In fact, English civilization is predominantly an objective thing, built around water and fire in due Heathen fashion.

 

2.   One need only consider English politics to see this fact all too clearly; though the environmental bias towards civic and urban development is a clear enough indication of it for anyone with an insight into the nature or, rather, unnature, in due objective fashion, of towns and cities, the one affiliated to water and the other to fire, pretty much, in political terms, as the Conservatives on the one hand and Labour on the other.

 

3.   Since political parties are not arbitrary or contingent phenomena but organized entities designed to fulfil or represent a certain set of ideological tendencies, we should have no difficulty in ascribing to the dark blue of the Conservatives and to the red of Labour a symbolical connotation with water and fire respectively, each of which stands objectively aloof, like Rugby Union and Rugby League, from the earthy or mundane realm of vegetative subjectivity down below, in what, athletically speaking, would parallel Association Football and, politically speaking, the Liberal Democrats.

 

4.   Be that as it may, it is abundantly clear that English civilization is built around not only fire and water (up above) but also vegetation (down below) in what effectively becomes an inverted triangle of Heathen options within a phenomenal context of lower class parameters.

 

5.   The British electorate can vote (excluding fringe parties of no real political consequence) for either a fiery parallel, a watery parallel, or a vegetative parallel, that is to say, for either the Labour Party, the Conservative Party, or the Liberal Democratic Party, the first symbolically red, the second symbolically dark blue, and the third (scorning both the unequivocally Heathen symbolism of brown and the comparatively more Christian symbolism of green) making do with an ale-like yellowish colouration which typifies the extent to which vegetation in England reflects the dominance of female elements and is accordingly less 'shitty', if I may use such an analogy, than 'pissy', as though 'pissed upon'.

 

6.   Thus even in its 'masculine' guise, where we are concerned less with the Conservatives and Labour than with the Liberal Democrats, British democracy remains resolutely Heathen in its affiliation with the fluidal aspect of things at the expense of a more genuinely vegetative masculinity.

 

7.   The latter would be either too black (racially speaking) or too Irish for a people long accustomed, as the English generally are, to fluidal parameters, such that induce one to think in terms of an inverted triangle dominated, as such triangles tend to be, by its more resolutely female elements, Conservative water to the right of the horizontal apex and Labour fire to its left, neither of which have much sympathy for the 'watery' vegetation down below, since it is their objective disposition to pull sensual rank on it in the interests of a female hegemony, the one specifically feminine and the other, more hot than cold, comparatively subfeminine, if from a phenomenal rather than a noumenal point-of-view.

 

8.   No, people do not vote for Liberals in any great numbers in England, because there is no real hope for something as overly foolish as watery vegetation.

 

9.   Imagine the religious parallel to watery vegetation, and you will understand what is meant by the above statement.  Such a parallel is, of course, Anglicanism, the fleshy 'fall guy' of Christ nailed to the Cross, but having little or nothing to do with hope of a wise Beyond, no verbal absolution for confessional contrition where the Anglican Church is concerned, not even the consolation of pseudo-grace through 'the word', but only a sinful stance in the Mass, a Mass compromised, needless to say, by fluidal factors in the form of the communal availability of wine sipped from a chalice.

 

10.  Nonetheless, a Mass in which the compromised wafer of fleshy self-affirmation makes one mindful of the degree to which Association Football is an Anglican sport or, at any rate, a sport that could only have arisen from an Anglican background by dint of its commitment to overly mundane criteria: goal-low scores by either head or foot, sin more or less taken for granted as one strives to score at any and every opportunity, no graceful points above the crossbar in Gaelic-like fashion, everything pegged down to the lowest-common-denominator, a coital triumph duly symbolized every time the ball hits the back of the containing net in what is arguably a vagina-like goal.

 

11.  Such is football, which could never be a Roman Catholic, much less Gaelic game, but retains an Anglican association, in keeping with its English origins.  This is the folly that has no wisdom, not even the pseudo-wisdom through verbal absolution of sins such that Roman Catholicism vouchsafes its more contrite devotees, and which is arguably symbolized when a point is scored between the uprights of the Gaelic-goal, a point beyond retaining-net subjectivity of vegetative goal down below in what amounts, up above, to an airy transcendentalism, or transcendence of the flesh.

 

12.  Thus as Association Football falls short of Gaelic Football in this and, indeed, in terms of its association with a watery vegetation rather than a vegetative vegetation, a 'cowshit' as against a 'bullshit', so Anglicanism falls short of Roman Catholicism and, needless to say, the Liberal Democrats fall short of, say, Fine Gael.

 

13.  A vote for the Liberal Democrats, although populist on the basic earthy level to which it pertains, would not 'cut it' so well with the English electorate, one feels, as a vote for the Conservatives or for Labour.  More people may effectively be Liberal Democratic and/or Anglican in their footballing bias than Conservative/Puritan or Labour/Dissenter in relation to, say, Rugby Union in the one case and to Rugby League in the other, but they don't vote on that basis, at least not to any appreciable extent!

 

14.  The reason for this is not hard to find.  They do not trust fools like themselves to run a parliamentary show, a context in which the tongue, whether cold or hot, will dominate the flesh, and where discussion is accordingly of more relevance than ... any form of fleshy knowledge.

 

15.  The House of Commons is almost literally the 'Mother of Parliaments', a feminine entity, and, in the circumstances, the masculine aspect of life will be less 'at home' there than its feminine aspect, whether in terms of doing or giving, fire or water, with taking (in relation to vegetation) very much a subordinate consideration.

 

16.  The English people vote, when it comes to the crunch, for rugby-type people to 'piss' and/or 'spit' (pussingly) on them from 'on high', because that is what passes governmental muster with them, not someone whose ideological level is closer to the mass or footballing type.

 

17.  The 'Mother of Parliaments', being feminine, is geared towards water and fire, not towards vegetation, least of all a watery vegetation that I have not hesitated to identify, if somewhat slangfully, with 'cowshit'.

 

18.  The English electorate prefer to trust the governance of their country, with its civilized femininity, to those whose lips are more likely to speak 'cowpiss' or 'cowpuss', in other words to antichrist Puritans and antispirit Dissenters whose crosses, when evident at all, have no truck with fleshy 'fall guys' in the Anglican manner, but are effectively abstractions upon which punishment and crime, water and fire, good and evil, femininity and subfemininity, are implicit, the former closer to the Conservatives and the latter to Labour, dark blue and red the order of the parliamentary day.

 

19.  Thus in 1997, the English/British electorate once again opted, as they have long done, for the governance of phenomenal objectivity, substituting the fiery red of Labour, or more specifically to this election 'New Labour', for the watery dark-blue of the Conservatives, and thereby granting their trust to 'the great' as opposed, relatively speaking, to 'the good'.

 

20.  'The fools' did better, much better, than they had done in many a long year, but by no means enough to secure themselves first place in the Commons.  They are once again on the opposition benches, and Britain, at the date of my composition of this text (1997), is now governed by the parliamentary equivalent of Rugby League, having ditched eighteen years of the parliamentary equivalent of Rugby Union.

 

21.  Football may be far more popular than either of the other main winter British games, but its political equivalent does not sit so comfortably in the 'Mother of Parliaments' as do the political equivalents of Rugby Union and Rugby League.

 

22.  One could say, to use the sort of obscenely colourful language with which the British proletariat generally identify themselves, that the 'fuck*** cunts' have turned their back on both themselves (as a rule they have at any rate) and the 'sodd*** cunts' who formerly governed them, and it is now a party effectively composed of 'frigg*** cunts' that rules over them.

 

23.  I do not, myself, regard this as a change for the better, but, then again, being an Irish citizen I am not British/English, and neither did I vote.  I would not vote for anything pertaining to their inverted triangle of a civilization, since I am beyond such a Heathen dispensation in what is even more than Christian, and thus Catholic.

 

24.  All I am tempted to do is to feel sorry, with due qualifications, for the British electorate for being stuck with such a parliament.  But then, on deeper reflection, that is what they deserve, isn't it?  After all, they are more feminine than masculine in the way they think and/or vote, so it would appear to be right for them.

 

 

CYCLE ELEVEN

 

1.   Contrary to what I wrote yesterday, it is debatable whether the British or, at any rate, English people really think at all.  For it seems to me that they do anything they can to avoid thinking, praying, cogitating, etc., by dint of their civilized allegiance to a parliament which is effectively feminine, even with a numerical majority of members of the male sex.  In actuality, most of those males will, as we have shown, be feminized in one degree or another, and these days their numbers are being swelled by an ever-growing number of women, who are probably more at home in the 'Mother of Parliaments' than their nominally male counterparts.

 

2.   Be that as it may, there can be no doubt that in a country where the tongue governs the flesh, in typically parliamentary or debating-chamber fashion, the resulting intellect will be less masculine (and 'Martian' in its cosmic or solar-system parallel) than feminine, since it is the nature of Parliamentarians to vigorously enter into verbal debate, and the tongue is nothing if not feminine in its overall phenomenal objectivity.

 

3.   Thus it is or effectively becomes the 'brain that wags the tongue' which characterizes the English sense of intellect, rather than the 'brain that is made for cogitating with', this latter being more Christian than Heathen and thus, by implication, more Irish than English/British, a potentially subversive threat to a society whose political system reflects the governance of phenomenal objectivity, in due feminine fashion.

 

4.   The 'Martian' brain is accordingly subordinated to, if not effectively outlawed from contact with, the 'lunar' brain, as one may call the 'brain that wags the tongue', and intellectuality is consequently identified with speech rather than thought.

 

5.   This is especially so of those whose preponderant affiliation is with water or fire, whether as Conservatives/Puritans or as Labourites/Dissenters, though even the fleshy 'fall guys' of a Liberal/Anglican persuasion are not immune to its enticements, bearing in mind the extent to which they are accustomed to deferring to a female hegemony.

 

6.   But there is also a certain amount of cynicism from 'down below', in the Liberal/Anglican 'footballing' ranks, with regard to this watery intellect which typifies the parliamentary norm of a civilization dominated by the feminine/subfeminine elements of life, and accordingly a kind of generalized opposition exists to verbal intellectuality as such.

 

7.   On the one hand, this is of course intelligible within the restricted parameters of the inverted triangle, since it is what dominates it from a rugby-union/rugby-league vantage-point 'on high', and is in direct conflict with, if not masculine intellectuality, then certainly masculine instinctuality.  But, on the other hand, these Liberal/Anglican types are not that masculine themselves, since they relate to a somewhat watery type of vegetation that I have succinctly, if rather crudely, identified with 'cowshit'.

 

8.   The 'cowpiss' of a cold-blooded tongue and the 'cowpuss' of an emotional tongue, the former symbolically dark blue and the latter red, may not be quite to their taste, but it is at any rate intelligible to them within the Heathen parameters of the civilization to which they pertain.

 

9.   They may prefer fleshy 'cowshit' to the feminine intellect, but they nevertheless continue to vote the latter back into office - seemingly with reason - at the expense of their own fleshiness.

 

10.  They may be cynically dismissive of the tongue-wagging of more patently feminine or feminized types 'up above' in the watery and fiery reaches of the inverted triangle of protestant/parliamentary solidarity, but they are less than generous towards the masculine intellect and its 'paddy bullshit', feeling, as I guess they must, that it is largely irrelevant to themselves, since effectively lying 'beyond the pale' in what amounts to a different type of system/society from the one to which they are habitually accustomed.

 

11.  At least this is how I sometimes regard the problem, although the frequency with which one hears the intellect or intellectuality identified with lunacy, or of one's being a 'lune' in the event of preferring to use one's brain than to, say, have sex or play football, suggests that little or nothing is known about the 'Martian' brain by such people anyway, and that they only have a rather limited and ethnically-conditioned notion of intellectuality in consequence!

 

12.  Certainly I do not feel grateful to anyone who slags me off as a 'lune' when I am effectively more 'Martian' in terms of the extent to which my intellect is masculine and conditioned not by talk but by thought, more specifically the philosophical cogitation that is my life's endeavour.

 

13.  No, I resent being underestimated in such fashion by people who, if not maliciously determined to underestimate one and perhaps co-opt one to their system, are simply ignorant of the difference or, indeed, the existence of any difference between the feminine and the masculine forms of intellect, whether because they are too feminine themselves or just because they are plain stupid ... I leave for others to decide.

 

14.  Well, if I am not against the intellect it is because I regard it from a masculine standpoint in properly vegetative terms, not as one who is at cross-purposes with his gender in subjection to an intellectuality that is predominantly feminine.  I rejoice in this masculine intellect, because it has served my pursuit of spiritual liberation and led me to an unequivocal affirmation of meditative truth.  It may not be the ne plus ultra of self-realization, but it can - and in my case demonstrably has - led to what is such, and therein lies its true significance!

 

 

CYCLE TWELVE

 

1.   England is thus paradoxically a country in which a majority of men are cynically suspicious towards the feminine intellect while yet being unable or unwilling to embrace its masculine counterpart, a country where the majority of men are either 'bent', in gentlemanly fashion, towards the feminine tongue-wagging brain or, if comparatively 'straight', inclined to reject intellectuality from a necessarily fleshy or vegetative point-of-view.

 

2.   England is not, and never has been, a genuinely intellectual country but, on the contrary, a country opposed to the masculine, or 'Martian', brain.  Even with changes brought about by computers and other such technological inventions of a radically progressive significance, England is still officially structured in relation to the 'lunacy' of feminine intellect.

 

3.   Even its most characteristic literary genre, the play, is effectively feminine in terms of the extent to which drama or theatre is dependent upon speech, which is certainly to a greater extent than upon action.  Not for nothing is England's greatest literary figure, viz. Shakespeare, a dramatist, since drama is well suited to the feminine legacy of a parliamentary democracy.

 

4.   It is the 'brain that wags the tongue', rather than the cogitating brain, that most characterizes the dramatic mode of literary production, and the English, not to mention their British offspring in, for instance, Anglo-Irish guise, have shown themselves to be second-to-none at it.

 

5.   But when it comes to narrative fiction or to philosophy, they are much less prominent overall, even though they have a certain facility for poetry, a genre arguably closer, in elemental terms, to fire than to either water or vegetation, and which is accordingly more emotional, in its structured pulses, than intellectual or instinctual.

 

6.   Yet 'sans genie et sans esprit', as Nietzsche would say of the English, spirituality remains 'beyond the pale' of English civilization, as does the Gael with his cultural flair for air.

 

7.   Music is much less typical of the English, as of the British in general, than of the Gaels, and even their sculpture leaves something to be desired by masculine standards, since sculpture is of course a 'vegetative' art form rather than either a 'watery' or a 'fiery' one, like literature and painting respectively.

 

8.   The British are generally better painters than sculptors, though whether they could be regarded as better painters than writers ... is perhaps a moot point.

 

9.   Yet this is an interesting paradox, because it pits fire against water, constitutional monarchy against parliamentary democracy, and obliges one to choose one or the other, making for a distinction between the Englishman's civilization and the Anglo-Irishman's, Anglo-Scotsman's, and Anglo-Welshman's barbarous subversion of Gaelic culture via British nationalism.

 

10.  Why settle for one when you can have both, identifying writing-over-painting with the Englishman and painting-over-writing with his British counterpart, so that one does justice to both watery civilization and fiery barbarism.

 

11.  Which is not to say that there aren't English painters or British writers, but, rather, that history gives us ample encouragement to identify writing with English civilization and painting, by contrast, with British barbarism, the latter an aspect of English imperialism vis-à-vis the musical culture of the Gaels.

 

12.  Thus a more vigorous painterly tradition, one might suppose, for Ireland, Scotland, and Wales, in keeping with British subversion of - in opposition to - Gaelic culture.

 

13.  Painting becomes English art in 'the front line', and it is there to remind the Gael who is boss!

 

14.  But this is not to say that, even with British imperialism, England is first and foremost a painterly nation.  How can it be, when it is most characterized by the feminine wateriness of a parliamentary democracy?

 

15.  On the contrary, England is primarily a literary nation, albeit one that has a bias, through feminine intellectuality, for drama over fiction and/or poetry, the latter of which will, when vigorously metered, be comparatively more the literature, traditionally, of 'the front line' where British imperialism vis-à-vis Gaelic culture is concerned.

 

16.  The English masses may prefer fiction, but drama and poetry rule the roost in virtually parliamentary fashion, the former arguably more Tory and the latter, taking an increasingly free-verse form, more Labourite; the one effectively affiliated with antichrist and the other with antispirit, i.e. that which is rather more anti-philosophical than anti-fictional.

 

17.  For only with drama and poetry is the tongue unleashed, whether verbally (as with drama) or emotionally (as with poetry).

 

18.  Fiction is too fleshy, despite its emotional and verbal pretensions, to pass muster as a Protestant genre in hegemonic Heathen opposition to the vegetative earth.  There is a suggestion of Anglo-Catholic, pseudo-Christian liberalism to it which is all very well from a vegetative point-of-view, but insufficiently feminine to rule the roost in parliamentary fashion.

 

19.  Even when predominantly poetic or dramatic, as the case may be, fiction is still too close to the masculine earth for Protestant comfort, a sort of 'cowshit' that could become entangled with the 'bullshit' of philosophical literature to the detriment of so-called protestant/parliamentary solidarity and its inverted triangle.

 

20.  The fiction-writer is not trusted in England, least of all these days, when it is almost mandatory to be a woman if one hopes to secure patronage for novels or short stories that are less likely to subvert the Heathen hegemony than defer to it.

 

21.  The philosophical novelist is a Gaelic outsider, and thus implicit if not explicit threat to English civilization, who paves the way, in masculine vein, for the philosopher-gods beyond, whose business it is to affirm entirely different values, in keeping with their virtuously moral resolve, the resolve of supermen in the most cultural form of literature conceivable, a literature of consummate 'bullgas'.

 

 

CYCLE THIRTEEN

 

1.   Curious how I refer to or utilize slang and even what some would regard as indecent terminology when it suits me.  But I do so, after all, to make a point, to encapsulate a philosophical or moral position, to succinctly affirm a category that may then be more immediately intelligible, rather than just to show off or seek to scandalize.

 

2.   I don't believe in slang or casual indecency for its own sake, and I would not consider such concessions as I make to the realm of indecently populist slang to be wilfully obscene.

 

3.   Neither do I entirely approve of it, however, since it tends towards a cynical dead-end (as in relation to the notion of 'bums', who, in actuality, may well be the closest category of humanity to the divine), but if I occasionally make use of the enemy's weapons it is partly with intent to 'return the ticket', as John Cowper Powys would say, to those who, through moral ignorance or malicious prejudice, imagine that they or, more usually, oneself is one thing when, in point of fact, one is really something else, and often enough something completely beyond their ken or consideration.

 

4.   How many people, for instance, would have thought up the idea of 'cowpiss', never mind 'bullgas', as a way of encapsulating more succinctly, if crudely, a given moral or philosophical category.  Life is, to repeat, a gender struggle, in which 'cunts' and 'pricks', not to mention 'jerks' and 'bums', are constantly at odds or in conflict with one another, agreeing to disagree when they cannot bring themselves to agree.

 

5.   I have never sought, as a self-made philosopher, to hide the truth from myself, nor to deny it.  I consider such people base and immoral because they are either literally female or effectively so, having been bent away from their literal gender in 'gentlemanly' fashion.

 

6.   A man who cannot call a spade a spade, a 'bent male' a 'cunt', is no man at all, but a self-deceiving liar and moral hypocrite only good for spouting cant.

 

7.   Such can be the case, and in England actually is so, with a whole society, a civilization, which is so feminine in its objective structures that it resents critical or blunt terminological intrusions, and does what it can to either avoid or condemn them.

 

8.   Obviously it doesn't want to 'cut its own throat' by being honest or forthright in this manner, so it makes a point of suppressing the issue or of pretending that it is of no moral consequence or intellectual value.

 

9.   The truth, of course, is rather different, but then there are always plenty of people who, through one degree or another of female perversity, will shy away from truth and do what they can to prevent it from being aired.

 

10.  The philosopher's duty, however, is to proclaim truth in any and every manner that best illustrates and advances it, so that people may come, through him, to think more logically and rationally about life or, at any rate, to accept, in the absence of such an ability themselves, that there is an alternative to the usual taboos or generalizations or terms of common usage which it is as well to know about, and which certain men have every right to, in view of their greater honesty and capacity for a more comprehensive insight.

 

11.  If there is to be significant world progress, then the insights of these men, the 'philosopher-kings', will be instrumental in effecting it.  For all higher progress is the result of leadership, not of democratic accountability or referenda or socialism, but of leadership by exceptional men who pioneer new discoveries, in whatever field.

 

12.  Thus I like to think that such seemingly indecent but, in actuality, concisely succinct terms as 'cowpuss', 'cowpiss', 'bullshit', and 'bullgas' will help to clarify issues which could otherwise - and with me sometimes do - get caught-up in overly technical jargon or complex logical procedures, to the detriment of easier understanding.

 

13.  I don't say that I write for others; for I am, above all, a philosopher, and thus highly subjective.  But I still believe that one should strive to be as concise and distinct as possible, even at the expense, from time to time, of 'good taste' or belle lettres or grammatical propriety.  Colourful language is simply one of a number of useful stratagems for making or underlining a significant point.

 

14.  Thus such words as 'cowpuss', 'cowpiss', 'bullshit', and 'bullgas' have the advantage over more conservative terminology of waking one up to the actuality of life as a gender struggle in which female and male parallels can be adduced not merely in relation to men and women, or masculine and feminine, but, more comprehensively, in relation to the Devil, or devils, and to God, or gods, and thus diabolic (superfeminine-to-subfeminine) and divine (submasculine-to-supermasculine).

 

15.  We should come to understand how gender operates not only on the phenomenal planes of Volume and Mass, but also on the noumenal planes of Time and Space.  Then we will not make the indecent mistake of reducing everything, in virtually American vein, to one plane, say, 'bullshit' in relation to vegetation, but will come to realize that beyond this there is also 'bullgas' in relation to air, whilst above and behind it there are two female elemental parallels, viz. 'cowpiss' in relation to water and 'cowpuss' in relation to fire.

 

16.  There is even such a thing, metaphor, analogy, or whatever, as 'cowshit' in relation to watery, or Anglican, vegetation, and 'bullpiss' in relation to sensible, or re-born, water, as in connection with Catholic Marianism and Camogie, which are really 'masculinized' forms of femininity, in keeping with their pseudo-Heathen status at the base of a Christian, and hence non-triangular, hierarchy.

 

17.  In this respect, they contrast with Anglicanism and Association Football, those 'feminized' forms of masculinity whose watery vegetation invokes the analogy with 'cowshit', and which are no-less pseudo-Christian, in Anglo-Catholic fashion, than Marianism and Camogie are pseudo-Heathen.

 

18.  But even pseudo-Christian phenomena are morally preferable, in their compromised subjectivity, to overly Heathen phenomena, like Puritanism/Rugby Union and Dissenterism/Rugby League, where water and fire enter objectively into the overall phenomenal framework.

 

19.  Better the pseudo-Christian 'cowshit' than the anti-Christian 'cowpiss' or the antispiritual 'cowpuss'.  Better, from a Christian standpoint, the watery man than the watery woman or the fiery woman (subfeminine).

 

20.  But best of all, the airy man or, rather, superman, whose 'bullgas' can be regarded as lying beyond the 'bullshit' of the vegetative man, the natural man of a genuinely Christian disposition who stands to the superman pretty much as Gaelic Football to Hurling or, in religious terms, Christian nonconformism to Christian transcendentalism.

 

 

CYCLE FOURTEEN

 

1.   Whether one should in fact contrive to evoke parallels between sport and religion, as I have been doing, is a moot point, bearing in mind the extent to which most sport, including football, has to do with punishing the opposition for their mistakes.

 

2.   Obviously, people do make a connection between sport and religion, as in a secondary manner concerning possible ethnic preconditions for a given sporting structure, but the real connection lies, it seems to me, between sport and politics, since politics is also about punishing the opposition, not about forgiving their sins in graceful manner.

 

3.   Hence there would seem to be more cause for equating games like Gaelic Football and Hurling, for example, with Fine Gael and Fianna Fàil respectively, than with, say, the Catholic Church in one or other of its moral permutations, insofar as sport is less co-operative than competitive, and thus somehow female, if not feminine, in its underlying constitution, a particle as against a wavicle equivalence which both punishes and is punishing to those who indulge in it.

 

4.   How, then, can one avoid a political parallel with sport, particularly in view of the greater applicability of war to science, of sex to economics, and, last but hardly least, of dance to religion.

 

5.   Just as particles are more competitive than co-operative, so war and sport are more competitive than co-operative, while sex and dance, by contrast, will be more co-operative than competitive, bearing in mind their wavicle bias.

 

6.   This can, of course, be either objectively or subjectively, depending on the type of particle and/or wavicle, but that would have reference to the kind of divergence and/or convergence rather than to the factor of competition or co-operation as such.

 

7.   Doubtless the objective modes of divergence and convergence will be more competitive than the subjective modes, while the subjective modes of divergence and convergence will be more co-operative than their objective counterparts.

 

8.   Whether things are competitive or co-operative, the underlining factor, or bottom line, is the ratio of particles to wavicles, or vice versa.

 

9.   Thus one has four options in both outer and inner contexts, viz. a ratio of most particle to least wavicle, a ratio of more (relative to most) particle to less (relative to least) wavicle, a ratio of less (relative to least) particle to more (relative to most) wavicle, and a ratio of least particle to most wavicle.

 

10.  Thus from most to least competition via more (relative to most) and less (relative to least) competition in relation to the particle, but from least to most co-operation via less (relative to least) and more (relative to most) co-operation in relation to the wavicle.

 

11.  By and large, science is a context of most competition and least co-operation, i.e. most particle and least wavicle, like war, whereas politics is a context of more (relative to most) competition and less (relative to least) co-operation, i.e. more (relative to most) particle and less (relative to least) wavicle, like sport.

 

12.  Conversely, economics is by and large a context of less (relative to least) competition and more (relative to most) co-operation, i.e. less (relative to least) particle and more (relative to most) wavicle, like sex, whereas religion is a context of least competition and most co-operation, i.e. least particle and most wavicle, like dance.

 

13.  Obviously, where there is most competition there will be most individualism.  Conversely, where there is most co-operation there will be most collectivism, since wavicles constitute collectivities, being cohesive entities that are the product of unity, or the joining together of the constituent parts of an element.

 

14.  Thus from the most extensive individualism of science to the most intensive collectivism of religion (if we take each of these disciplines in their objective and subjective extreme manifestations respectively) via the more (relative to most) extensive individualism of politics and the more (relative to most) intensive collectivism of economics.

 

15.  Of course, individualism can be intensive and collectivism extensive, but that would be rather more in connection with subjective and objective forms of individualism and collectivism respectively, than with their per se manifestations in, say, the scientific and religious extremes.

 

16.  The most genuine manifestation of science, being noumenally objective, will always be extensively individualistic in the metachemistry of its fiery materialism, while the most genuine manifestation of religion, being noumenally subjective, will always be intensively collectivistic in the metaphysics of its airy idealism.

 

17.  Similarly, the most genuine manifestation of politics, being phenomenally objective, will always be extensively individualistic in the chemistry of its watery realism, while the most genuine manifestation of economics, being phenomenally subjective, will always be intensively collectivistic in the physics of its vegetative naturalism.

 

18.  We descend, objectively, from the noumenally extensive individualism of fire to the phenomenally extensive individualism of water, and ascend, subjectively, from the phenomenally intensive collectivism of vegetation to the noumenally intensive collectivism of air.

 

19.  Thus, more comprehensively, to devolve from the most noumenally extensive individualism of scientific materialism to the least noumenally extensive individualism of religious materialism via the more (relative to most) noumenally extensive individualism of political materialism and the less (relative to least) noumenally extensive individualism of economic materialism ... in relation to metachemical objectivity (fire).

 

20.  Thus to devolve from the most phenomenally extensive individualism of scientific realism to the least phenomenally extensive individualism of religious realism via the more (relative to most) phenomenally extensive individualism of political realism and the less (relative to least) phenomenally extensive individualism of economic realism ... in relation to chemical objectivity (water).

 

21.  Thus, by contrast, to evolve from the least phenomenally intensive collectivism of scientific naturalism to the most phenomenally intensive collectivism of religious naturalism via the less (relative to least) phenomenally intensive collectivism of political naturalism and the more (relative to most) phenomenally intensive collectivism of economic naturalism ... in relation to physical subjectivity (vegetation).

 

22.  Likewise to evolve from the least noumenally intensive collectivism of scientific idealism to the most noumenally intensive collectivism of religious idealism via the less (relative to least) noumenally intensive collectivism of political idealism and the more (relative to most) noumenally intensive collectivism of economic idealism ... in relation to metaphysical subjectivity (air).

 

23.  What I have done in the above aphorisms is to treat the particle aspect of objective elements and the wavicle aspect of subjective elements as the principal criterion for assessing that element's moral value in relation to either individualism (if competitive) or collectivism (if co-operative).

 

24.  Hence instead of metachemical religion being evaluated in terms of the ratio of wavicle to particle (most to least), it has been evaluated in relation to the objectivity of the metachemical element (fire), and therefore in terms of what is a least noumenally extensive individualism by dint of having least particle and most wavicle.

 

25.  Conversely, instead of metaphysical science being evaluated in terms of the ratio of particle to wavicle (most to least), it has been evaluated in relation to the subjectivity of the metaphysical element (air), and therefore in terms of what is a least noumenally intensive collectivism by dint of having least wavicle and most particle.

 

 

CYCLE FIFTEEN

 

1.   If objectivity is extensive, it is extensive in both outer and inner contexts, say 'once born' as well as 're-born', rather than being extensive in the one context and intensive in the other.

 

2.   Likewise, if subjectivity is intensive, it is intensive in both outer and inner contexts, not just in the 're-born' context, for example, of male sensibility.

 

3.   There is devolution, extensively, from outer to inner modes of objectivity, and evolution, intensively, from outer to inner modes of subjectivity.  The former implies a barbed divergence and/or convergence, while the latter implies a curved divergence and/or convergence.  The one is akin to a dress (if noumenal) or to a skirt (if phenomenal), while the other is akin to trousers (if phenomenal) or to a zippersuit (if noumenal).

 

4.   Dresses devolve extensively from centrifugal (flared) to centripetal (tapered) via intermediate straightnesses of both an outer (with flounce) and an inner (without flounce) type in noumenal objectivity, whereas zippersuits evolve intensively from centrifugal (flared) to centripetal (tapered) via intermediate straightnesses of both an outer (with turn-ups) and an inner (without turn-ups) type in noumenal subjectivity.

 

5.   Similarly, skirts devolve extensively from centrifugal (flared) to centripetal (tapered) via intermediate straightnesses of both an outer (with flounce) and an inner (without flounce) type in phenomenal objectivity, whereas trousers evolve intensively from centrifugal (flared) to centripetal (tapered) via intermediate straightnesses of both an outer (with turn-ups) and an inner (without turn-ups) type in phenomenal subjectivity.

 

6.   Hence, in gender terms, women are extensive and men intensive: the former basically objective and the latter essentially subjective.

 

7.   It could also be said, with no small reason, that, being extensive, women are more competitively individualistic than men, whose subjective intensiveness, by contrast, tends towards co-operative collectivism.  There are greater degrees of free will in the one context and of determinism in the other.

 

8.   Let us now address the question of 'public' and 'private' in relation to extensiveness and intensiveness.  Since being public corresponds to what is outer and being private to what is inner, as in sensuality and sensibility, we cannot claim that the public is extensive and the private intensive.

 

9.   Clearly, the public can be extensive or intensive, depending on whether it corresponds to outer objectivity or to outer subjectivity, while the private will likewise be either extensive (if objective) or intensive (if subjective), both of course in relation to what is inner.

 

10.  Thus the fact of something's being public does not automatically make it extensive and/or objective, any more than the fact of a thing's being private makes it intensive and/or subjective.

 

11.  What we can say, with categorical certitude, is that that which, being objective, is extensive will always be competitive and individualistic, whereas that which, being subjective, is intensive will always be co-operative and collectivistic, irrespective of whether in relation to the outer context of untransvaluated/once-born publicity, so to speak, or to the inner context of transvaluated/re-born privacy.

 

12.  We can also distinguish between a primary assessment of elements in relation to objective criteria and a secondary assessment of them in relation to subjective criteria, the Primary having effect to the ratio of particles to wavicles, and the Secondary having effect to the ratio of wavicles to particles.

 

13.  Clearly, the primary elements, which are objective, will be assessed on the basis of particle devolution, as from most at the scientific end of the scale, so to speak, to least at the religious end of it.  Conversely, the secondary elements, which are subjective, will be assessed on the basis of wavicle evolution, as from least at the scientific end of the scale ... to most at its religious end.

 

14.  Hence, in relation to space-time metachemistry, we may plot a devolution of photons and/or photinos (in sensuality and/or sensibility) from most particle/least wavicle to least particle/most wavicle via more (relative to most) particle/less (relative to least) wavicle and less (relative to least) particle/more (relative to most) wavicle, as from scientific to religious via political and economic modes of materialism.

 

15.  Hence, in relation to volume-mass chemistry, we may plot a devolution of electrons and/or electrinos (conventional, Heathen) or positrons and/or positrinos (radical, Christian) from most particle/least wavicle to least particle/most wavicle via more (relative to most) particle/less (relative to least) wavicle and less (relative to least) particle/more (relative to most) wavicle, as from scientific to religious via political and economic modes of realism.

 

16.  Conversely, in relation to mass-volume physics, we may plot an evolution of neutrons/neutrinos (conventional, Heathen) and/or deuterons/deuterinos (radical, Christian) from least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative to most) wavicle/less (relative to least) particle, as from scientific to religious via political and economic modes of naturalism.

 

17.  Similarly, in relation to time-space metaphysics, we may plot an evolution of protons and/or protinos from least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative to most) wavicle/less (relative to least) particle, as from scientific to religious via political and economic modes of idealism.

 

18.  Obviously, one could plot any of the above axes in a contrary way to how I did, but that would be to undermine their respective 'gender' integrities as objective (and particle-based) or subjective (and wavicle-centred) entities.

 

19.  In the final analysis, objectivity is extensive because it is particle-dominated, whereas subjectivity is intensive because of its wavicle bias, the one rooted in a vacuum, the other centred in a plenum.

 

20.  In fact, were it otherwise, we would not have a devolutionary/evolutionary distinction between objectivity and subjectivity, extensiveness and intensiveness.

 

21.  Both space-time metachemistry (fire) and volume-mass chemistry (water) devolve from most particle/least wavicle to least particle/most wavicle via more (relative to most) particle/less (relative to least) wavicle and less (relative to least) particle/more (relative to most) wavicle, as befitting their primary elemental standings.

 

22.  Both mass-volume physics (vegetation) and time-space metaphysics (air) evolve from least wavicle/most particle to most wavicle/least particle via less (relative to least) wavicle/more (relative to most) particle and more (relative to most) wavicle/less (relative to least) particle, as befitting their secondary elemental standings.

 

23.  Now this is true of each of these elements in both outer and inner contexts, whether in connection with untransvaluated/once-born options or with their transvaluated/re-born counterparts.

 

24.  That which is objective, to repeat, is rooted in a particle-dominated vacuum, while that which is subjective is centred in a wavicle-biased plenum.

 

25.  The crucial difference is that in the outer contexts, the objective elements will be more individualistic and the subjective elements less collectivistic, by dint of the larger scale of the atomic elements (compared to elementinos) and the correlative greater degree to which the particle factor will predominate.

 

26.  The most particle/least wavicle sudivisions of photons and, say, electrons will have a greater ratio of most-to-least than the most particle/least wavicle subdivisions of photinos and electrinos, while, conversely, the least wavicle/most particle subdivisions of protons and, say, neutrons will have a smaller ratio of least-to-most than the least wavicle/most particle subdivisions of protinos and neutrinos.

 

 

CYCLE SIXTEEN

 

1.   Thus, in relation to the above contentions, it is really the size of the atomic element that determines the ratio of particle to wavicle, as well as its gender predilection towards either objective (if female) or subjective (if male) behaviour.

 

2.   The objective elements and elementinos, being extensive, will always favour the particle at the expense of the wavicle, whereas the subjective elements and elementinos, being intensive, will favour the wavicle at the expense of the particle.

 

3.   It is this fact which renders the objective elements/elementinos more suited to science and politics, but the subjective elements/elementinos more suited, by contrast, to economics and religion.

 

4.   Fire is the per se of science and water the per se of politics, whereas vegetation (earth) is the per se of economics and air the per se of religion.

 

5.   When you do not have a per se manifestation of any given discipline, you have a 'bovaryization' of it which is of subordinate status not only to its per se manifestation, but to the per se manifestation of the discipline to which it is elementally affiliated.

 

6.   Thus each element, or axis of all the elemental elementary positions, will have a per se discipline and three 'bovaryized' disciplines in both outer and inner contexts.

 

7.   Metachemistry will have a scientific per se characterized by a most particle/least wavicle ratio of elemental components in relation to photons and/or photinos, but 'bovaryized' manifestations of politics, economics, and religion.

 

8.   Chemistry will have a political per se characterized by a more (relative to most) particle/less (relative to least) wavicle ratio of elemental components in relation to electrons and/or electrinos (conventional) or positrons and/or positrinos (radical), but 'bovaryized' manifestations of science, economics, and religion.

 

9.   Physics will have an economic per se characterized by a more (relative to most) wavicle/less (relative to least) particle ratio of elemental components in relation to neutrons and/or neutrinos (conventional) or deuterons and/or deuterinos (radical), but 'bovaryized' manifestations of science, politics, and religion.

 

10.  Metaphysics will have a religious per se characterized by a most wavicle/least particle ratio of elemental components in relation to protons and/or protinos, but 'bovaryized' manifestations of science, politics, and economics.

 

11.  Since science is in its per se manifestation only in metachemistry, it is 'once bovaryized' in chemistry, 'twice bovaryized' in physics, and 'thrice bovaryized' in metaphysics.

 

12.  Since politics is in its per se manifestation only in chemistry, it is 'once bovaryized' in metachemistry, 'twice bovaryized' in metaphysics, and 'thrice bovaryized' in physics.

 

13.  Since economics is in its per se manifestation only in physics, it is 'once bovaryized' in metaphysics, 'twice bovaryized' in metachemistry, and 'thrice bovaryized' in chemistry.

 

14.  Since religion is in its per se manifestation only in metaphysics, it is 'once bovaryized' in physics, 'twice bovaryized' in chemistry, and 'thrice bovaryized' in metachemistry.

 

15.  Put in similar, if blunter terms, this means that compared to metachemical science, chemical science is second-rate, physical science third-rate and metaphysical science fourth-rate.

 

16.  Compared to chemical politics, metachemical politics is second-rate, metaphysical politics third-rate, and physical politics fourth-rate.

 

17.  Compared to physical economics, metaphysical economics is second-rate, metachemical economics third-rate, and chemical economics fourth-rate.

 

18.  Compared to metaphysical religion, physical religion is second-rate, chemical religion third-rate, and metachemical religion fourth-rate.

 

19.  Thus from the metachemically extensive space-time objective per se of science to the 'ultimate bovaryization' of science in relation to metaphysically intensive time-space subjectivity via the 'intermediate bovaryizations' ... of a chemically extensive volume-mass objectivity and a physically intensive mass-volume subjectivity.

 

20.  Thus from the chemically extensive volume-mass objective per se of politics to the 'ultimate bovaryization' of politics in relation to physically intensive mass-volume subjectivity via the 'intermediate bovaryizations' ... of a metachemically extensive space-time objectivity and a metaphysically intensive time-space subjectivity.

 

21.  Thus from the physically intensive mass-volume subjective per se of economics to the 'ultimate bovaryization' of economics in relation to chemically extensive volume-mass objectivity via the 'intermediate bovaryizations' ... of a metaphysically intensive time-space subjectivity and a metachemically extensive space-time objectivity.

 

22.  Thus from the metaphysically intensive time-space subjective per se of religion to the 'ultimate bovaryization' of religion in relation to metachemically extensive space-time objectivity via the 'intermediate bovaryizations' ... of a physically intensive mass-volume subjectivity and a chemically extensive volume-mass objectivity.

 

23.  The tendency to evaluate objective elements subjectively and, conversely, subjective ones objectively, in terms of a contrary order of elemental ratios, is probably due, in no small measure, to one's gender: females tending towards an objective bias in this matter and males, by contrast, towards a subjective one.

 

24.  Hence, instead of evaluating objective elements from a particle-based devolutionary perspective, males would be more inclined, I feel, to evaluate them from their own subjective bias towards the wavicle, deeming metachemical religion, for example, to reflect most wavicle/least particle rather than, as is objectively the case, least particle/most wavicle.

 

25.  Conversely, females would be more inclined, from their objective point of view, to evaluate physical religion, say, in terms of least particle/most wavicle rather than in the subjectively more accurate manner of most wavicle/least particle.

 

26.  Thus while males are more likely to have an optimistic, if not inflated, view of the objective elements, the innate objectivity of the female will lead her to take a pessimistic, if not deflated, view of the subjective elements.  The former are likely to hype-up or exaggerate the positive aspect of what are fundamentally negative elements, while the latter will incline to be cynically dismissive of the positive aspect of positive elements from a negative point of view.

 

27.  The net result is that males, whether divine or masculine, deceive themselves as to the true worth of, say, love or pride in relation to beauty and strength, while females, whether diabolic or feminine, continue to undervalue the true worth of joy or pleasure in relation to truth and knowledge.  Each sex effectively approaches the elements from their own standpoint, as dupes and cynics respectively, and the biggest losers, at the end of the day, are males.

 

28.  For it is worse, as a male, to exaggerate the importance of the Devil, and thereby deprive oneself of God, than to undervalue the significance of God, and thereby still have the benefits, as a female, of the Devil.

 

29.  In actuality, metachemical religion is fundamentally least particle/most wavicle, not most wavicle/least particle, and therefore something that remains on the opposite side of the gender fence from that which, being metaphysical, is most wavicle/least particle.

 

30.  The pursuit of love through beauty is a fourth-rate religion compared to the pursuit of joy through truth.  You may, as a male, be able to twist it around to a degree, so that there is more love than beauty, more wavicle than particle or, rather, most wavicle/least particle as opposed to least particle/most wavicle, but it is doubtful that the female with whom you have romantic associations will be either able or feel inclined to follow suit.

 

31.  She, remember, is the beauty, not you, and consequently she has less incentive to develop love in relation to you than you have in relation to her.  Her love will largely be in response to yours, not a love of your (dubious) beauty as such.  She will be effectively loving your love of her, while reserving her direct love, so to speak, for the child to which she aspires as a female.

 

 

CYCLE SEVENTEEN

 

1.   By and large, that which is particle-based, and therefore objective, is negative, whereas that which is wavicle-centred, and therefore subjective, is positive.  Negativity devolves in due extensive fashion, whereas positivity evolves intensively within the wavicle.

 

2.   Obviously there are degrees of negativity and positivity within any given element, since all elements are a combination of particle and wavicle factors, even though some elements will favour the negative and others the positive.

 

3.   There can be no doubt that the space-time metachemistry of photons/photinos will favour, in its noumenal objectivity, the negative, or particle, component, as it devolves from most particles/least wavicles to least particles/most wavicles via more (relative to most) particles/less (relative to least) wavicles and less (relative to least) particles/more (relative to most) wavicles.

 

4.   The positive, or wavicle, component will be of secondary significance here, although as one crosses the threshold, so to speak, from more (relative to most) particles/less (relative to least) wavicles to less (relative to least) particles/more (relative to most) wavicles ... the secondary element will tend to prevail over the primary one, making for more positivity overall.  But it will remain an objective positivity in which the wavicle component is a secondary element.

 

5.   In the case of the protons/protinos of time-space metaphysics, however, there will be a favouring, through noumenal subjectivity, of the positive, or wavicle, component of the element and/or elementino, as it evolves from least wavicles/most particles to most wavicles/least particles via less (relative to least) wavicles/more (relative to most) particles and more (relative to most) wavicles/less (relative to least) particles.

 

6.   The negative, or particle, component will be of secondary significance here, although before we cross the threshold from less (relative to least) wavicles/more (relative to most) particles to more (relative to most) wavicles/less (relative to least) particles ... the secondary element will tend to prevail over the primary one, making for more negativity overall.  But it will be a subjective negativity in which the particle component is a secondary element.

 

7.   Now what applies to the noumenal manifestations of objectivity and subjectivity ... applies just as much to their phenomenal counterparts 'down below', the particle being primary and the wavicle secondary in the case of volume-mass chemistry, but the particle being secondary and the wavicle primary in the case of mass-volume physics.

 

8.   Things devolve, in phenomenal objectivity, from most negativity to least negativity via more (relative to most) and less (relative to least) negativity in primary terms, and from least positivity to most positivity via less (relative to least) and more (relative to most) positivity in secondary terms.

 

9.   Conversely, things evolve, in phenomenal subjectivity, from least positivity to most positivity via less (relative to least) and more (relative to most) positivity in primary terms, and from most negativity to least negativity via more (relative to most) and less (relative to least) negativity in secondary terms.

 

10.  If this were not so, how could the one axis devolve and the other axis evolve?  The existence of a secondary factor does little, it would seem, to modify the basic devolutionary or evolutionary predilections of the primary element to which it is affiliated.

 

11.  Nor can we claim that the secondary element evolves where the primary one devolves or, conversely, devolves where the primary one evolves, since objectivity remains extensive and subjectivity intensive.  A wavicle can only evolve when it is the primary element, not otherwise, just as devolution of the particle is premised upon its having a primary status in relation to objectivity.

 

12.  Nevertheless, the secondary component of an objective element will condition it towards positivity when wavicles preponderate, which we then identify with a secondary order of positivity.

 

13.  Conversely, the secondary component of a subjective element will condition it towards negativity when particles predominate, and we have what I have termed a secondary order of negativity.

 

14.  Space-time metachemistry and volume-mass chemistry, being objective elements overall, will only have a secondary order of positivity, whereas mass-volume physics and time-space metaphysics, being subjective elements overall, will only have a secondary order of negativity.

 

15.  Negativity will tend to predominate over positivity in the case of the objective elements, whereas positivity will preponderate over negativity in the case of the subjective elements.

 

16.  Hence, when we then go on (as in previous texts) to divide each element into impersonal and personal, or primal/sensual in the outer context and supreme/sensible in the inner one, and do so, moreover, on the basis of a particle/wavicle dichotomy between particle predominance in elemental and molecular subdivisions on the one hand, and wavicle preponderance in molecular and elemental subdivisions on the other hand, we find that its impersonal aspect will have more negativity than positivity, whether in primary or secondary terms, and its personal aspect more positivity than negativity, again whether in primary or secondary terms.

 

17.  From the impersonal negativity of science and politics to the personal positivity of economics and religion, on whatever axis in both outer (untransvaluated/once-born) and inner (transvaluated/re-born) terms, as from elemental/molecular particle predominance to molecular/elemental wavicle preponderance.

 

 

CYCLE EIGHTEEN

 

1.   Since positivity is secondary in the objective elements, economics and religion will be secondary disciplines there, compared to the primary standings of science and politics.

 

2.   Since negativity is secondary in the subjective elements, science and politics will be secondary disciplines there, compared to the primary standings of economics and religion.

 

3.   The predominance of negativity over positivity in the objective elements extends from science to politics in primary terms, whereas the predominance of negativity over positivity in the subjective elements extends from science to politics in secondary terms.

 

4.   The preponderance of positivity over negativity in the subjective elements extends from economics to religion in primary terms, whereas the preponderance of positivity over negativity in the objective elements extends from economics to religion in secondary terms.

 

5.   Hence objective elements have a primary individualism/competitiveness and a secondary collectivism/co-operativeness, while subjective elements have a primary collectivism/co-operativeness and a secondary individualism/competitiveness.

 

6.   The secondary individualism/competitiveness of subjective elements exists as a kind of shadow to the primary individualism/competitiveness of objective elements: noumenal subjectivity to noumenal objectivity in Time and Space; phenomenal subjectivity to phenomenal objectivity in Mass and Volume.

 

7.   The secondary collectivism/co-operativeness of objective elements exists as a kind of shadow to the primary collectivism/co-operativeness of subjective elements: phenomenal objectivity to phenomenal subjectivity in Mass and Volume; noumenal objectivity to noumenal subjectivity in Time and Space.

 

8.   Because the particle is primary and the wavicle secondary in objective elements, a 'primary element' is one in which the particle predominates over the wavicle in due extensive fashion.

 

9.   Because the wavicle is primary and the particle secondary in subjective elements, a 'secondary element' is one in which the wavicle preponderates over the particle in due intensive vein.

 

10.  Both vegetation and air are secondary elements, in contrast to fire and water.

 

11.  Thus, in basic atomic terms, both neutrons/neutrinos (and/or deuterons/deuterinos) and protons/protinos are secondary elements/elementinos, in contrast to photons/photinos and electrons/electrinos (and/or positrons/positrinos).

 

12.  Males are likewise a secondary sex in contrast to females, whether in terms of masculine vis-à-vis feminine on the phenomenal planes of Volume and Mass, or in terms of divine vis-à-vis diabolic (submasculine-to-supermasculine vis-à-vis superfeminine-to-subfeminine), on the noumenal planes of Time and Space.

 

13.  The secondary has this advantage over the primary: it is capable of evolving, through subjective intensiveness.

 

14.  Morally speaking, the secondary element is alone capable of morality in relation to subjective intensiveness, whether viciously (in the phenomenal) or virtuously (in the noumenal), in both outer and inner contexts.

 

15.  The primary element remains implacably immoral in relation to its objective extensiveness, whether viciously (in the noumenal) or virtuously (in the phenomenal), in both outer and inner contexts.

 

16.  That which is immoral, being objective, is unnatural/unconscious, and hence individual/competitive.

 

17.  That which is moral, being subjective, is natural/conscious, and hence collective/co-operative.

 

18.  Just as unconsciousness stems from an unnatural precondition, so competitiveness requires an individualistic precondition.

 

19.  Just as consciousness stems from a natural precondition, so co-operation requires a collectivistic precondition.

 

20.  Competitiveness, which is chiefly characterized by unconsciousness, is rooted in the free will of individualistic unnaturalism.

 

21.  Co-operation, which is chiefly characterized by consciousness, is centred in the determinism of collectivistic naturalism.

 

22.  An objective, or free, society will grant priority to individualistic competitiveness, and hence to unnatural/unconscious predilections, in due female fashion.

 

23.  A subjective, or bound, society will grant priority to collectivistic co-operativeness, and hence to natural/conscious predilections in due male vein.

 

24.  The baser, or more noumenally objective the society, the more will super-unnatural/super-unconscious and/or sub-unnatural/sub-unconscious predilections prevail over unnatural/unconscious ones in due materialistic fashion.

 

25.  The nobler, or more noumenally subjective the society, the more will subnatural/subconscious and/or supernatural/superconscious predilections prevail over natural/conscious ones in due idealistic vein.

 

26.  All societies are a combination, in different degrees, of various elements, but most societies reflect the predominance and/or preponderance of one elemental predilection over another.

 

27.  Some societies are predominantly characterized by the metachemical materialism (fire) of space-time objectivity, and accordingly more given to a scientific hegemony in which distinctions between 'damnation' and 'salvation' become paramount.

 

28.  Some societies are predominantly characterized by the chemical realism (water) of volume-mass objectivity, and accordingly more given to a political hegemony in which distinctions between 'left' (opposition) and 'right' (governance) become paramount.

 

29.  Some societies are preponderantly characterized by the physical naturalism (vegetation) of mass-volume subjectivity, and accordingly more given to an economic hegemony in which distinctions between 'poor' and 'rich' become paramount.

 

30.  Some societies are preponderantly characterized by the metaphysical idealism (air) of time-space subjectivity, and accordingly more given to a religious hegemony, in which distinctions between 'curses' and 'blesses' become paramount.

 

31.  'Damnation' and 'salvation' have intimate connections with the soul, and thus with metachemical (emotional) fulfilment, or its denial, through fame.

 

32.  'Left' and 'right' have intimate connections with the id, and thus with chemical (instinctual) fulfilment, or its denial, through power.

 

33.  'Rich' and 'poor' have intimate connections with the mind, and thus with physical (intellectual) fulfilment, or its denial, through wealth.

 

34.  'Blesses' and 'curses' have intimate connections with the spirit, and thus with metaphysical (spiritual) fulfilment, or its denial, through glory.

 

35.  Each of these pursuits, whether evil in connection with the soul, good in connection with the id, foolish in connection with the mind, or wise in connection with the spirit, can become so characteristic of a given type of society ... that they will condition the terms by which each of the other disciplines is perceived.

 

36.  Hence a metachemical society, with a scientific hegemony, will tend to project notions of damnation and salvation in relation to fame upon its 'bovaryized' disciplines, viz. politics, economics, and religion.

 

37.  Hence a chemical society, with a political hegemony, will tend to project notions of left and right in relation to power upon its 'bovaryized' disciplines, viz. science, economics, and religion.

 

38.  Hence a physical society, with an economic hegemony, will tend to project notions of rich and poor in relation to wealth upon its 'bovaryized' disciplines, viz. science, politics, and religion.

 

39.  Hence a metaphysical society, with a religious hegemony, will tend to project notions of blessings and cursings in relation to glory upon its 'bovaryized' disciplines, viz. science, politics, and economics.

 

40.  Be that as it may, the Devil saves the soul from Hell, God blesses the spirit on its way to Heaven, woman governs the id in Purgatory, and man bends his mind to the pursuit of wealth on Earth.

 

 

CYCLE NINETEEN

 

1.   To distinguish the negative Devil of elemental/molecular particles from the positive Devil of molecular/elemental wavicles in relation to the metachemical evil of space-time objectivity: the one primary and the other secondary.

 

2.   To distinguish the negative woman of elemental/molecular particles from the positive woman of molecular/elemental wavicles in relation to the chemical goodness of volume-mass objectivity: the one primary and the other secondary.

 

3.   To distinguish the negative man of elemental/molecular particles from the positive man of molecular/elemental wavicles in relation to the physical folly of mass-volume subjectivity: the one secondary and the other primary.

 

4.   To distinguish the negative God of elemental/molecular particles from the positive God of molecular/elemental wavicles in relation to the metaphysical wisdom of time-space subjectivity: the one secondary and the other primary.

 

5.   Damnation for the soul of photon/photino objectivity is to suffer the predominance of elemental and/or molecular particles in scientific and/or political metachemistry, and damnation is a negative - and primary - mode of evil.

 

6.   Salvation for the soul of photon/photino objectivity is to achieve the preponderance of molecular and/or elemental wavicles in economic and/or religious metachemistry, and salvation is a positive - and secondary - mode of evil.

 

7.   Left-wing failure (opposition) for the id of electron/electrino objectivity is to suffer the predominance of elemental and/or molecular particles in scientific and/or political chemistry, and failure is a negative - and primary - mode of good.

 

8.   Right-wing success (governance) for the id of electron/electrino objectivity is to achieve the preponderance of elemental and/or molecular wavicles in economic and/or religious chemistry, and success is a positive - and secondary - mode of good.

 

9.   Poverty for the mind of neutron/neutrino subjectivity is to suffer the predominance of elemental and/or molecular particles in scientific and/or political physics, and poverty is a negative - and secondary - mode of folly.

 

10.  Riches for the mind of neutron/neutrino subjectivity is to achieve the preponderance of molecular and/or elemental wavicles in economic and/or religious physics, and riches is a positive - and primary - mode of folly.

 

11.  Cursedness for the spirit of proton/protino subjectivity is to suffer the predominance of elemental and/or molecular particles in scientific and/or political metaphysics, and cursedness is a negative - and secondary - mode of wisdom.

 

12.  Blessedness for the spirit of proton/protino subjectivity is to achieve the preponderance of molecular and/or elemental wavicles in economic and/or religious metaphysics, and blessedness is a positive - and primary - mode of wisdom.

 

13.  One can only be damned or saved in relation to the space-time objectivity of metachemical materialism.

 

14.  One can only be left or right in relation to the volume-mass objectivity of chemical realism.

 

15.  One can only be poor or rich in relation to the mass-volume subjectivity of physical naturalism.

 

16.  One can only be cursed or blessed in relation to the time-space subjectivity of metaphysical idealism.

 

17.  'Damnation' and 'salvation' exist in connection with doing, which is the behavioural pattern one would most associate with noumenal objectivity, and hence fire.

 

18.  'Left' and 'right' exist in connection with giving, which is the behavioural pattern one would most associate with phenomenal objectivity, and hence water.

 

19.  'Poor' and 'rich' exist in connection with taking, which is the behavioural pattern one would most associate with phenomenal subjectivity, and hence vegetation.

 

20.  'Cursedness' and 'blessedness' exist in connection with being, which is the behavioural pattern one would most associate with noumenal subjectivity, and hence air.

 

21.  Damned or saved by doing, whether through ugliness/hatred (damned) or beauty/love (saved), the one a primary and the other a secondary order of metachemical evil.

 

22.  Left or right by giving, whether through weakness/humility (left) or strength/pride (right), the one a primary and the other a secondary order of chemical good.

 

23.  Poor or rich by taking, whether through ignorance/pain (poor) or knowledge/pleasure (rich), the one a secondary and the other a primary order of physical folly.

 

24.  Cursed or blessed by being, whether through falsehood/woe (cursed) or truth/joy (blessed), the one a secondary and the other a primary order of metaphysical wisdom.

 

25.  The notion of 'God saving' is one of those paradoxical contradictions so dear to the British, whereby the Devil is mistaken for God and deferred to accordingly.

 

26.  In many respects, the British/Irish dichotomy is one between the Devil and God, which is why the British are prone to the usage of 'God save', while the Irish prefer the usage of 'God bless'.

 

27.  Americans are more usually prone to 'God damn', which is revelatory of the extent to which America identifies, through ugliness/hatred, with negative Devility in due scientific and/or political terms, preferring the primary evil of metachemical damnation to the secondary evil of metachemical salvation.

 

28.  In a way, there is no country more basic, if not base, than America, since materialism is its principal 'ism', despite the masculine concessions to vegetative naturalism which typify its brand of republicanism.

 

29.  Such a vegetative masculinity, more foolish than evil, is compromised by materialism and accordingly twisted back and away from the possibility of idealism towards space-time metachemistry, wherein the Devil of noumenal objectivity has her throne.

 

30.  Such a Devil is symbolized not only by the stars on the American flag, the stars silver and the background dark-blue (as befitting a spatial sky) but, more concretely, by the Statue of Liberty, which America received from France.

 

31.  In the Statue of Liberty's holding aloft the torch of freedom, there is symbolized the cosmic primacy, in superfeminine evil, of metachemical materialism, the hegemony of stellar dominion over the world, though, most especially, over the solar 'fall guy' of submasculine wisdom.

 

32.  Such a country as America cannot help but officially 'fight shy', in due materialistic fashion, of metaphysical idealism, with its noumenal subjectivity.  The superman is not, and never could be, truly germane to metachemical America.

 

33.  Fundamentally, America sides with fire against air, as, historically, does France, a country with a much bigger reputation for painting than for music.

 

34.  Film is America's cultural fire, the barbarous art form of the 'American Dream' turned nightmare, as and when spectacle replaces substance due to a lack of credibility.

 

 

CYCLE TWENTY

 

1.   Just as there are four elements, viz. fire, water, vegetation (earth), and air, so there are four general racial divisions on the planet, viz. red, white, black, and yellow, traditionally corresponding to the American Far West, the European North, the African South, and the Asian Far East.

 

2.   There are also, I believe, four afterlife Beyonds germane to each of these elemental/racial divisions, viz. Beyonds of fiery emotionality, watery instinctuality, vegetative intellectuality, and airy spirituality, the first Afterlife corresponding to funeral pyres and/or cremation of the Dead; the second and third Afterlives corresponding to visionary and verbally-conditioned forms of cerebral contemplation; and the fourth Afterlife corresponding to ethereal transcendence.

 

3.   Briefly, the fiery Afterlife corresponds to Hell, the watery Afterlife to Purgatory, the vegetative Afterlife to Earth, and the airy Afterlife to Heaven.  The first is diabolic, the second feminine; the third is masculine, the fourth divine.

 

4.   In general terms, I would argue that the red man is culturally more prone to the fiery Afterlife than to any other, that the white man is culturally more prone to the watery Afterlife, the black man to the vegetative Afterlife, and the yellow man to the airy Afterlife.

 

5.   The European West, under Christianity, has traditionally placed more emphasis on the watery and/or vegetative types of Afterlife than on either fiery or airy kinds of afterlife experience.

 

6.   The watery Afterlife, characterized by monolithic visionary experience, is effectively Marian and hence pseudo-Heathen (humanist).

 

7.   The vegetative Afterlife, characterized by verbally-conditioned imagery, is effectively Christic and hence properly Christian (nonconformist).

 

8.   In culturally technological terms, one could argue that television is a watery parallel to the feminine, or Marian, Afterlife, whereas computing is a vegetative parallel to the masculine, or Christic, Afterlife.

 

9.   This is because television is largely visionary, since based around images, whereas the imagery of computers is largely based on verbal concepts.  There is therefore a kind of feminine/masculine distinction between televisions and computers.

 

10.  Most Christians, being habituated to phenomenal criteria in Volume and Mass, would have experienced one or other of the contemplative forms of afterlife experience traditionally, and thus have effectively seen Mary or Jesus 'face to face', so to speak, in the grave.

 

11.  Comparatively few Christians or, at any rate, Western people would have experienced either the fiery afterlife of Hell or the airy afterlife of Heaven, since Hell and Heaven pertain to noumenal criteria, not to the phenomenal criteria to which Christianity, centred in Christ, relatively defers in due purgatorial (if humanist) or earthly (if nonconformist) manner.

 

12.  The notion of ancestral spirits is much more germane to the Far East, i.e. to the Buddhist/Taoist yellow region of the world, than to the Christian West traditionally.  In fact, it is precisely the yellow man's cultural commitment, through Buddhism, to transcendental meditation ... which grants him the possibility of an airy Afterlife following bodily death, since he will be habituated to flowing with the breath and may well be able to escape upon it, as spirit, at the point of death.

 

13.  Conversely, the West's avoidance or neglect of transcendental meditation and insistence, instead, upon verbally-conditioned prayer ... has kept most people pegged down to the phenomenal planes, and thus to the likelihood of a contemplative Afterlife in the grave.

 

14.  If one cannot consciously make it out of the body at death as spirit, one will simply remain welled-up in the body at either instinctual or intellectual removes from the possibility of true spirituality.

 

15.  Christ Himself would not have 'arisen from the tomb on the Third Day' after having died and been buried.  You either arise on the threshold of death and make it out into the air as spirit or succumb to phenomenal selfhood in one or other forms of inner contemplation, which is then more fully experienced, barring cremation, in the grave.  Thus if Christ arose, it would have been long before they buried Him, not three days later!

 

16.  My own feeling about Christ is that, being more partial to 'the word' than to the breath, He would have been less likely to achieve spiritual liberation from the phenomenal plane than to remain in cerebral identification with it, and thus succumb to a contemplative Afterlife in the tomb: the sort of prospect with which the majority of Christian males identify when they look forward to seeing Christ 'face to face' in the Afterlife, i.e. to experiencing verbally-conditioned inner light for themselves.

 

17.  No, Christ gives one no grounds for any great optimism that He became a ghost at death, particularly in view of the woeful absence of true spiritual instruction from Him with regard, for example, to transcendental meditation and the necessity, in consequence, of regular and sustained periods of conscious breathing exercises.

 

18.  It is precisely because of His intellectual commitment to 'the word', to His teachings, that Christ is remembered and honoured by Christians, who likewise 'fight shy' of true spirituality in relation to the breath.

 

19.  Neither are they given any encouragement by the Pope to meditate instead of to pray.

 

20.  Christianity remains a phenomenal and therefore lower-class religion that bogs down in Volume and Mass to the detriment, if not exclusion, of Time and Space.  People can pray, because praying is intellectual or, at any rate, a religious mode of cogitation, but meditation would be buddhistically 'beyond the pale' and somewhat atheistic in its indifference to, if not rejection of, the sort of Cosmos-based primitive Godhead more usually associated with the notion of 'Creator'.

 

21.  Thus the Church, beholden to Biblical convention, will grant transcendental meditation scant approval, preferring to keep people enslaved to the false divinity of 'the Creator' than to encourage their liberation, beyond Christ, through true divinity.

 

22.  The Church is stuck with Christ and His Father-oriented fundamentalism, beholden to 'the word' which twists spirituality, to the limited extent that it recognizes any, back and away from the air towards the fire, making a pact with the Devil its cornerstone and guarantor of institutional survival.

 

23.  Even the cassocks so beloved by the clergy are patently a reflection of the extent to which the Church remains rooted in space-time metachemistry, the noumenal objectivity of which, directly diverging and/or converging, is therein symbolized in dress-like fashion.

 

24.  The water of Western civilization defers, through Christ, to the fire of the Middle-Eastern barbarism from which it sprang, and the Mid-Eastern barbarism of the Old Testament was itself derived, in no small part, from the Eastern barbarism of Hindu precedence, wherein the Cosmos was more blatantly worshipped and even aspired towards, with stellar dominion over the solar realm accepted at a grosser level than even the Jews were prepared to countenance, come the Davidian reformation of Mosaic fundamentalism.

 

25.  Yet the Far East was to develop Buddhist airiness in contrast to Hindu fieriness, and went on to cultivate the true spirituality which made the achievement of ancestral spirits so much more characteristic of its Afterlife than of the West's or, for that matter, the Aryan East's.

 

26.  Doubtless, environment as a product of climate was, and still is, a major contributory factor in the development of one elemental bias, religion, or Afterlife rather than another.  People are not necessarily to blame for their various conditions, which is why the compassionate toleration of differences remains of crucial significance.

 

 

CYCLE TWENTY-ONE

 

1.   If the nineteenth century could be said to have reflected a North/South axis, as between Europe and Africa, then the twentieth century took the concept of an East/West axis to heart, not simply in terms of, say, Asia vis-à-vis America but, more comprehensively, in terms of Asia vis-à-vis Western civilization in general.

 

2.   We think rather more in terms of East and West than of North and South, but, in actuality, the age is far from being one in which their elemental equivalents, air and fire, are the principal elements, with water and vegetation of a comparatively subordinate status.

 

3.   Western democracy is a distinctly phenomenal ideology in its worldly relativity, not a noumenal one, and consequently water and vegetation are the prevailing elements, with Britain and America chiefly characteristic of each.

 

4.   Fire and air are less characteristic of Western civilization, with its feminine/masculine distinction between watery bureaucracy (parliamentarianism) and vegetative democracy (republicanism).

 

5.   The lower class elements rule the age, and it could be said that 'the meek' have accordingly 'inherited the earth'.

 

6.   Of course, this is not true of the whole earth, since there are still examples of autocracy and, for want of a better word, theocracy even now, not least of all in so-called Third World countries and in some traditionally Second World ones, like Russia.  It is doubtful that all of the earth could be brought to an ideology which is demonstrably lower class (and, for that matter, lower case) in its volume/mass phenomenality; for, at the end of the day, fire and air, loosely corresponding to the Devil and God, are still factors to be reckoned with, and there is no reason why either of them should necessarily wish to 'sell out' to water or vegetation, and accordingly make the earth 'safe' for the 'little people' down below for ever more.

 

7.   Even on a racial basis, it is hardly likely that Reds and Yellows will opt to become or change places with Whites and Blacks respectively, quite apart from cultural or ideological factors.  The world is a more complex place than some people would have us believe, and we underestimate this at our peril!

 

8.   Hence when hard-line democrats seek to democratize the entire world, the whole earth, they are being as meddlesome and unreasonable as those committed Christians who would like to reduce the planet to Christianity, riding roughshod, with crusader-like zeal, over Hinduism, Buddhism, Judaism, and Mohammedanism, as if such religions didn't matter or were somehow inferior to 'the true religion' which some Christians foolishly imagine Christianity to be!

 

9.   Meddling where one doesn't belong is not only insulting to those who are meddled with in this way; it is counter-productive and apt to backfire on one, reducing one's own self-esteem in proportion.

 

10.  Were democracy to triumph over the whole world, it would be as monstrously incredible as if Christianity had just done so.  The world cannot be reduced to black and white, neither racially or on any other basis.  Its comprehensiveness requires a correspondingly comprehensive approach.

 

11.  Liberal democracy is not the consummation of history.  Rather, religion of a non-theistic persuasion is, a sort of personal transcendentalism in which people turn inwards and away from all worshipful deference to Creators or Fathers or cosmic First Movers, in the interests of self-realization.

 

12.  The 'love of God' theism is simply the fundamentalism that lies barbarously behind and/or contrary to all civilization, nature, culture, in what is the most basic and primitive approach to religion, a religion that, being more barbarous than cultural, lives in the shadow of science, and is no more than a propagator of superstitious delusion.

 

13.  We need to get clear of this pseudo-religion, though not of religion itself, since religion is one of those disciplines that, like science, politics, and economics, can be constantly renewed to suit the changing times and in response, more particularly, to the development of fresh insights.

 

14.  There is a big difference between burying an old religion and burying religion altogether, and only a devil would want to do the latter.

 

15.  But then there are devils who cling to pseudo-religion, with its Creator-based primitivity, and fob the Devil off as God, so that what is genuinely divine remains 'beyond the pale', and more likely to be regarded as evil or devilish in consequence!

 

16.  This is not only a West/East thing, a sort of barbarous/cultural division, but also fundamentally a gender problem, with females more given, as a rule, to a divine view of themselves than to the contrary, so that their delusional criteria are likely to - and in the West actually do - subvert the truth, or what, at any rate, would be factually nearer the mark.

 

17.  Thus the wand-brandishing fairy at the top of the Christmas tree 'cuts it' as God or as the symbol of angelic divinity, as, needless to say, does the Statue of Liberty, the Columbia Broadcasting Pictures icon, and a host of other cultural manifestations of superfeminine primacy, not excepting the paradoxical concept of the Risen Virgin, complete with stars behind Her head, Who rules the cosmic roost and can only be synonymous with Jehovah, the Creator, the First Mover, and other such concepts of noumenal objectivity, with particular reference, in this instance, to spatial space, the outer manifestation of space-time materialism in which the metachemical flight of Cupid's arrow has its optical origin.

 

18.  It is this Cupidian axis of space-time objectivity which is commensurate with theism, with the worship of the Devil as God; for fire is its prevailing element and such a basic element, falling female-wise from eyes to heart in sensuality and sensibility, is at cross-purposes with the divine element of air, the transcendental element that rises, in male evolution, from ears to lungs, and which can only be fully and properly deferred to when there is little or no respect for its evil antithesis, and no official place, in consequence, for the metachemical flight of Cupid's arrow.

 

19.  Atheism is noble when it is committed to the pursuit of joy through truth, for then it is truly godly in its rejection, implicitly or explicitly, of Devil-mongering fundamentalism, the space-time 'God' Whose fire would barbarously stand in the way of the path to true culture.

 

 

CYCLE TWENTY-TWO

 

1.   I wrote in the above cycle that theism is commensurate with the worship of the Devil as God, of space-time metachemistry, but, in actuality, polytheism would be more indicative of that, bearing in mind the cosmic basis of stellar primacy.

 

2.   Things proceed, it seems to me, from the fieriness of polytheism to the wateriness of monotheism, from whence the vegetativeness of pantheism and the airiness of atheism duly come to pass.

 

3.   Hence there is a case for claiming that space-time metachemistry is fundamentally polytheistic in its stellar basis in the Cosmos, the sort of basis to which the United States of America defers, via the 'stars and stripes' of its national flag, and which obviously conditions America towards a sympathy for, if not active empathy with, polytheistic criteria.

 

4.   Nevertheless monotheism can also be - and in the Jewish case patently is - based in the stellar plane, except that it will have reference, willy-nilly, to a particular star, like the central star of the Galaxy, as opposed to stars in general, in whatever galaxy in the Universe as a whole.

 

5.   The latter, I would argue, is more Hindu than Judaic, but Judaism is still implicated in the stellar plane through Jehovah, despite the change of focus, one might say, from stellar to solar, overall, which characterizes its Davidian reform and more general penchant for Satan.

 

6.   The concept of angels has reference to the stellar plane as 'First Mover' and to the solar plane as 'Fall Guy' for diabolic denigration and subversion.   Angels are metachemical or metaphysical, not chemical or physical ... as germane to the phenomenal planes of Volume and Mass 'down below'.

 

7.   Endeavours to bring the Devil, or the concept thereof, 'down to earth' only result in the subversion and undermining of the earth's integrity.  It does nothing to clarify the distinction, necessarily noumenal, between Devil and God, or to address the God-over-Devil delusion which adherence to the stellar plane fosters, to the detriment of religion and cultural enlightenment generally.

 

8.   For a monotheistic 'God' whose origins are patently antecedent, as 'Creator of the Universe', etc., to the solar plane will continue to subvert religion from a theistic, and hence pseudo-religious, point of view.  'He' still corresponds to the superfeminine, and thus to metachemical primacy.

 

9.   All that is submasculine will simply come under the rubric of 'Fallen Angel', to be dismissed as a diabolical irrelevance or temptation which it were better for the 'God fearing' to avoid.

 

10.  Whether most male Jews do in fact avoid identifying with the solar plane of submasculine/subnatural revolt ... is a moot point, in view of their gender bias towards metaphysics.  But, officially, the 'Jehovahesque line' prevails, and culture remains under barbarous constraints.  It is a culture that is obliged to 'look up' to the stellar plane, wherein the First Mover has her metachemical throne.  Ears are subordinate to eyes.

 

11.  Be that as it may, theism will always fall back on some Creator, whether cosmic and/or stellar, lunar, or terrestrial, and we get polytheistic, monotheistic, and pantheistic distinctions in consequence.  That which has been regarded as diabolic, nay, the very Devil, viz. the Satanic 'Fallen Angel', is if not beyond, then at any rate beneath, the pale, since against theism in his revolt from the 'Heavenly Father', the First Mover, and effective descent into the solar plane.  If he is not polytheistic (as pertaining to the Cosmos in general), then he must be pantheistic or, rather, atheistic, since atheism is against theism, whereas pantheism is just another form of theism, one in which mundane nature is identified with Creation, or the concept of Creator.

 

12.  Hence Satan, the angelic 'Fall Guy' for diabolic denigration, is negatively regarded as atheistic, since not a part of what would be officially regarded as 'Divine Creation', but a rebel and outcast who symbolizes that which has turned its back on the superfeminine plane in pursuit of submasculine ends, ends which can only be metaphysical vis-à-vis the metachemical Beginning.

 

13.  We are coming, at last, to some prototype for, if not crude manifestation of, air (gas) as opposed to fire, of idealism as against materialism.  We are coming, believe it or not, to deism, and thus to the time-space subjectivity of an axis which rises, or has the capacity to rise, from the Sun to Saturn in impersonal terms, and from the ears to the lungs in personal terms; an axis in which air is the element of religious observance, whether in connection with the outer context of untransvaluated/once-born metaphysics or, more desirably, with the inner context of transvaluated/re-born metaphysics.

 

14.  This is deism, and a Deist will appear atheistic from a theistic point of view, even though he has a commitment of his own which is no mere rejection of theism, but an alternative and more genuinely religious attitude than it.

 

15.  This man or, more correctly, divine male ... can evolve from submasculine to supermasculine, from subman to superman, subconscious to superconscious, subnature to supernature, and thus achieve the profoundest metaphysical fulfilment possible to human beings.

 

16.  This male is alone a true human being, at least in terms of outer or inner positive metaphysical experience (their negative counterparts having more to do with falsehood than with truth).  For his element is being, which is ideal.

 

17.  The will to be is what characterizes idealism, and the Idealist, who is a Deist, has only one concept of God: a true one.

 

18.  He rejects the beautiful delusion of polytheism, the strong delusion (the Almighty) of monotheism, and the knowledgeable delusion of pantheism ... for the One Truth of Deism.  He alone is a 'Son of God'.

 

19.  Hence, in truth, theism, theocracy, theosophy, and other variations on a pseudo-religious theme, can have no place in the religious life of the Deist.  He understands what deity is, and it is intimately connected with deism.

 

20.  Other concepts of God leave him unmoved, for they are either diabolical and thrice removed from deistic transcendentalism in what amounts to a polytheistic fundamentalism; feminine and twice removed from deistic transcendentalism in what amounts to a monotheistic humanism; or masculine and once removed from deistic transcendentalism in what amounts to a pantheistic nonconformism.

 

21.  Those other concepts of God are not germane to metaphysical idealism but either to metachemical materialism, chemical realism, or physical naturalism, and thus they are not truly germane to religion but, rather, to quasi-religious forms of science, politics, and economics, as pertinent to fire, water, and vegetation.

 

22.  Only with air does religion ‘come clean’, God and Heaven coming as the last/end of things rather than the first/beginning of them, or as some phenomenal extrapolation thereof.

 

23.  But how many people are capable of true religion, of deism, transcendentalism, idealism: call it by what name you like?  Ethnic generalizations aside, only a minority overall: for the masses will remain beholden to the delusional religions of water and vegetation, whilst another minority will favour fire.

 

24.  Where there is the will to do, there is only polytheism: the polytheism of stars-to-Venus impersonally, and of eyes-to-heart personally.

 

25.  Where there is the will to give, there is only monotheism: the monotheism of moon-to-oceans impersonally, and of tongue-to-womb personally.

 

26.  Where there is the will to take, there is only pantheism: the pantheism of terrestrial-to-Mars impersonally, and of phallus-to-brain personally.

 

27.  Where there is the will to be, there is only deism: the deism of Sun-to-Saturn impersonally, and of ears-to-lungs personally.

 

28.  And the Deist, being truly religious, is atheistic vis-à-vis the pseudo-religions of soul, of the id, and of the mind, since, centred in air, his alone is a religion of spirit.

 

29.  Even the spatial space of space-time objectivity is not spirit, or air, but soul on the plane of Space.  It is the outer-evil form of soul as against the inner-evil form of soul in repetitive time, the superfeminine soul of stellar/optical metachemistry.

 

30.  Even the volumetric volume of volume-mass objectivity is not mind, or vegetation, but id (instinctual will) on the plane of Volume.  It is the outer-good form of id as against the inner-good form of id in massed mass, the outer feminine id of lunar/spoken chemistry.

 

31.  Even the massed mass of mass-volume subjectivity is not id, or water, but mind (carnal knowledge) on the plane of Mass.  It is the outer-foolish form of mind as against the inner-foolish form of mind in voluminous volume, the outer masculine mind of terrestrial/sexual physics.

 

32.  Even the sequential time of time-space subjectivity is not soul, or fire, but spirit on the plane of Time.  It is the outer-wise form of spirit as against the inner-wise form of spirit in spaced space, the submasculine spirit of solar/aural metaphysics.

 

33.  Granted that each of the above axes can be negative or positive in both outer and inner contexts, we have to distinguish the negative polytheism of ugliness/hatred from the positive polytheism of beauty/love in relation to space-time objectivity, the former primary in particle predominance and the latter secondary in wavicle preponderance.

 

34.  Likewise, we have to distinguish the negative monotheism of weakness/humility from the positive monotheism of strength/pride in relation to volume-mass objectivity, the former primary in particle predominance and the latter secondary in wavicle preponderance.

 

35.  Similarly, if conversely, we have to distinguish the negative pantheism of ignorance/pain from the positive pantheism of knowledge/pleasure in relation to mass-volume subjectivity, the former secondary in particle predominance and the latter primary in wavicle preponderance.

 

36.  Finally, we have to distinguish the negative deism of falsity/woe from the positive deism of truth/joy in relation to time-space subjectivity, the former secondary in particle predominance and the latter primary in wavicle preponderance.

 

 

CYCLE TWENTY-THREE

 

1.   From the negative evil of ugliness/hatred to the positive evil of beauty/love in metachemical materialism.

 

2.   From the negative good of weakness/humility to the positive good of strength/pride in chemical realism.

 

3.   From the negative folly of ignorance/pain to the positive folly of knowledge/pleasure in physical naturalism.

 

4.   From the negative wisdom of falsity/woe to the positive wisdom of truth/joy in metaphysical idealism.

 

5.   Where there is most ugliness there will be least beauty, and where there is most hatred there will be least love.

 

6.   From the most ugliness/least beauty of primary elemental photon and/or photino particles to the least ugliness/most beauty of secondary elemental photon and/or photino particles via the more (relative to most) ugliness/less (relative to least) beauty of primary molecular photon and/or photino particles and the less (relative to least) ugliness/more (relative to most) beauty of secondary molecular photon and/or photino particles.

 

7.   From the most hatred/least love of primary elemental photon and/or photino wavicles to the least hatred/most love of secondary elemental photon and/or photino wavicles via the more (relative to most) hatred/less (relative to least) love of primary molecular photon and/or photino wavicles and the less (relative to least) hatred/more (relative to most) love of secondary molecular photon and/or photino wavicles.

 

8.   From the most ugliness and hatred/least beauty and love of photons and/or photinos in most particle/least wavicle mode to the least ugliness and hatred/most beauty and love of photons and/or photinos in least particle/most wavicle mode via the more (relative to most) ugliness and hatred/less (relative to least) beauty and love of photons and/or photinos in more (relative to most) particle/less (relative to least) wavicle mode and the less (relative to least) ugliness and hatred/more (relative to most) beauty and love of photons and/or photinos in less (relative to least) particle/more (relative to most) wavicle mode.

 

9.   Where there is most weakness there will be least strength, and where there is most humility, if not humiliation, there will be least pride.

 

10.  From the most weakness/least strength of primary elemental electron and/or electrino particles to the least weakness/most strength of secondary elemental electron and/or electrino particles via the more (relative to most) weakness/less (relative to least) strength of primary molecular electron and/or electrino particles and the less (relative to least) weakness/more (relative to most) strength of secondary molecular electron and/or electrino particles.

 

11.  From the most humility/least pride of primary elemental electron and/or electrino wavicles to the least humility/most pride of secondary elemental electron and/or electrino wavicles via the more (relative to most) humility/less (relative to least) pride of primary molecular electron and/or electrino wavicles and the less (relative to least) humility/more (relative to most) pride of secondary molecular electron and/or electrino wavicles.

 

12.  From the most weakness and humility/least strength and pride of electrons and/or electrinos in most particle/least wavicle mode to the least weakness and humility/most strength and pride of electrons and/or electrinos in least particle/most wavicle mode via the more (relative to most) weakness and humility/less (relative to least) strength and pride of electrons and/or electrinos in more (relative to most) particle/less (relative to least) wavicle mode and the less (relative to least) weakness and humility/more (relative to most) strength and pride of electrons and/or electrinos in less (relative to least) particle/more (relative to most) wavicle mode.

 

13.  Alternatively to the above, one could speak of weakness and humility/strength and pride in relation to positrons and/or positrinos, the more radical alternatives to what is here a conventional element and/or elementino framework having closer associations with Protestant humanism than with Catholic humanism.

 

14.  Hence from the most weakness and humility/least strength and pride of positrons and/or positrinos in most particle/least wavicle mode to the least weakness and humility/most strength and pride of positrons and/or positrinos in least particle/most wavicle mode via the more (relative to most) weakness and humility/less (relative to least) strength and pride of positrons and/or positrinos in more (relative to most) particle/less (relative to least) wavicle mode and the less (relative to least) weakness and humility/more (relative to most) strength and pride of positrons and/or positrinos in less (relative to least) particle/more (relative to most) wavicle mode.

 

15.  Where there is least knowledge there will be most ignorance, and where there is least pleasure there will be most pain.

 

16.  From the least knowledge/most ignorance of secondary elemental neutron and/or neutrino particles to the most knowledge/least ignorance of primary elemental neutron and/or neutrino particles via the less (relative to least) knowledge/more (relative to most) ignorance of secondary molecular neutron and/or neutrino particles and the more (relative to most) knowledge/less (relative to least) ignorance of primary molecular neutron and/or neutrino particles.

 

17.  From the least pleasure/most pain of secondary elemental neutron and/or neutrino wavicles to the most pleasure/least pain of primary elemental neutron and/or neutrino wavicles via the less (relative to least) pleasure/more (relative to most) pain of secondary molecular neutron and/or neutrino wavicles and the more (relative to most) pleasure/less (relative to least) pain of primary molecular neutron and/or neutrino wavicles.

 

18.  From the least knowledge and pleasure/most ignorance and pain of neutrons and/or neutrinos in least wavicle/most particle mode to the most knowledge and pleasure/least ignorance and pain of neutrons and/or neutrinos in most wavicle/least particle mode via the less (relative to least) knowledge and pleasure/more (relative to most) ignorance and pain of neutrons and/or neutrinos in less (relative to least) wavicle/more (relative to most) particle mode and the more (relative to most) knowledge and pleasure/less (relative to least) ignorance and pain of neutrons and/or neutrinos in more (relative to most) wavicle/less (relative to least) particle mode.

 

19.  Alternatively to the above, one could speak of knowledge and pleasure/ignorance and pain in relation to deuterons and/or deuterinos, the more radical alternatives to what is here a conventional element and/or elementino framework having closer associations with Protestant nonconformism than with Catholic nonconformism.

 

20.  Hence from the least knowledge and pleasure/most ignorance and pain of deuterons and/or deuterinos in least wavicle/most particle mode to the most knowledge and pleasure/least ignorance and pain of deuterons and/or deuterinos in most wavicle/least particle mode via the less (relative to least) knowledge and pleasure/more (relative to most) ignorance and pain of deuterons and/or deuterinos in less (relative to least) wavicle/more (relative to most) particle mode and the more (relative to most) knowledge and pleasure/less (relative to least) ignorance and pain of deuterons and/or deuterinos in more (relative to most) wavicle/less (relative to least) particle mode.

 

21.  Where there is least truth there will be most falsehood, and where there is least joy there will be most woe.

 

22.  From the least truth/most falsehood of secondary elemental proton and/or protino particles to the most truth/least falsehood of primary elemental proton and/or protino particles via the less (relative to least) truth/more (relative to most) falsehood of secondary molecular proton and/or protino particles and the more (relative to most) truth/less (relative to least) falsehood of primary molecular proton and/or protino particles.

 

23.  From the least joy/most woe of secondary elemental proton and/or protino wavicles to the most joy/least woe of primary elemental proton and/or protino wavicles via the less (relative to least) joy/more (relative to most) woe of secondary molecular proton and/or protino wavicles and the more (relative to most) joy/less (relative to least) woe of primary molecular proton and/or protino wavicles.

 

24.  From the least truth and joy/most falsehood and woe of protons and/or protinos in least wavicle/most particle mode to the most truth and joy/least falsehood and woe of protons and/or protinos in most wavicle/least particle mode via the less (relative to least) truth and joy/more (relative to most) falsehood and woe of protons and/or protinos in less (relative to least) wavicle/more (relative  to most) particle mode and the more (relative to most) truth and joy/less (relative to least) falsehood and woe of protons and/or protinos in more (relative to most) wavicle/less (relative to least) particle mode.

 

25.  That which is most negatively evil has most ugliness and hatred, whereas that which is least negatively evil has least ugliness and hatred.

 

26.  Conversely, that which is least positively evil has least beauty and love, whereas that which is most positively evil has most beauty and love.

 

27.  That which is most negatively good has most weakness and humility, whereas that which is least negatively good has least weakness and humility.

 

28.  Conversely, that which is least positively good has least strength and pride, whereas that which is most positively good has most strength and pride.

 

29.  That which is most negatively foolish has most ignorance and pain, whereas that which is least negatively foolish has least ignorance and pain.

 

30.  That which is least positively foolish has least knowledge and pleasure, whereas that which is most positively foolish has most knowledge and pleasure.

 

31.  That which is most negatively wise has most falsehood and woe, whereas that which is least negatively wise has least falsehood and woe.

 

32.  Conversely, that which is least positively wise has least truth and joy, whereas that which is most positively wise has most truth and joy.

 

33.  Things of course proceed from most to least (particles) or from least to most (wavicles) via more (relative to most) and less (relative to least) and/or less (relative to least) and more (relative to most) intermediate modes, thus allowing for political and economic subdivisions (molecular) as well as for scientific and religious ones (elemental).

 

 

CYCLE TWENTY-FOUR

 

1.   To contrast the hatred of ugliness with the love of beauty in space-time metachemistry, the former primary and the latter secondary manifestations of materialism.

 

2.   To contrast the humility of weakness with the pride of strength in volume-mass chemistry, the former primary and the latter secondary manifestations of realism.

 

3.   To contrast the pain of ignorance with the pleasure of knowledge in mass-volume physics, the former secondary and the latter primary manifestations of naturalism.

 

4.   To contrast the woe of falsity with the joy of truth in time-space metaphysics, the former secondary and the latter primary manifestations of idealism.

 

5.   Since the noumenal objectivity of space-time metachemistry proceeds, in due primary fashion, from most particles/least wavicles to least particles/most wavicles via more (relative to most) particles/less (relative to least) wavicles and less (relative to least) particles/more (relative to most) wavicles, it is objectively more correct to think in terms of things proceeding from most ugliness/least love to least ugliness/most love via more (relative to most) ugliness/less (relative to least) love and less (relative to least) ugliness/more (relative to most) love than from most hatred/least beauty to least hatred/most beauty via more (relative to most) hatred/less (relative to least) beauty and less (relative to least) hatred/more (relative to most) beauty.

 

6.   Since the phenomenal objectivity of volume-mass chemistry proceeds, in due primary fashion, from most particles/least wavicles to least particles/most wavicles via more (relative to most) particles/less (relative to least) wavicles and less (relative to least) particles/more (relative to most) wavicles, it is objectively more correct to think in terms of things proceeding from most weakness/least pride to least weakness/most pride via more (relative to most) weakness/less (relative to least) pride and less (relative to least) weakness/more (relative to most) pride than from most humility/least strength to least humility/most strength via more (relative to most) humility/less (relative to least) strength and less (relative to least) humility/more (relative to most) strength.

 

7.   Since the phenomenal subjectivity of mass-volume physics proceeds, in due secondary vein, from least wavicles/most particles to most wavicles/least particles via less (relative to least) wavicles/more (relative to most) particles and more (relative to most) wavicles/less (relative to least) particles, it is subjectively more correct to think in terms of things proceeding from least pleasure/most ignorance to most pleasure/least ignorance via less (relative to least) pleasure/more (relative to most) ignorance and more (relative to most) pleasure/less (relative to least) ignorance than from least knowledge/most pain to most knowledge/least pain via less (relative to least) knowledge/more (relative to most) pain and more (relative to most) knowledge/less (relative to least) pain.

 

8.   Since the noumenal subjectivity of time-space metaphysics proceeds, in due secondary vein, from least wavicles/most particles to most wavicles/least particles via less (relative to least) wavicles/more (relative to most) particles and more (relative to most) wavicles/less (relative to least) particles, it is subjectively more correct to think in terms of things proceeding from least joy/most falsehood to most joy/least falsehood via less (relative to least) joy/more (relative to most) falsehood and more (relative to most) joy/less (relative to least) falsehood than from least truth/most woe to most truth/least woe via less (relative to least) truth/more (relative to most) woe and more (relative to most) truth/less (relative to least) woe.

 

9.   Either one thinks in terms of from 'most to least' on the basis of a particle predominance, or one thinks in terms of from 'least to most' on the basis of a wavicle preponderance.

 

10.  On the other hand, to think of the objective axes of space-time metachemistry and volume-mass chemistry subjectively ... from 'least to most' ... would be a male subversion of what are, in fact, devolutionary, and hence female, alternatives in fire and water.

 

11.  Likewise, to think of the subjective axes of mass-volume physics and time-space metaphysics objectively ... from 'most to least' ... would be a female subversion of what are, in fact, evolutionary, and hence male, alternatives in vegetation and air.

 

12.  Particles and wavicles are never completely independent of one another, but remain two aspects of the same element and/or elementino in whatever mode of its overall manifestation ... from most particle/least wavicle to least particle/most wavicle via the intermediate positions (primary) or, alternatively, from least wavicle/most particle to most wavicle/least particle via the intermediate positions (secondary).

 

13.  The particle aspect of an element and/or elementino corresponds to its appearance, the wavicle aspect of an element and/or elementino to its essence.

 

14.  Appearance becomes quantitative with the molecular mode of any given element and/or elementino's particle manifestation, whereas essence becomes qualitative or, rather, the molecular mode of any given element and/or elementino's wavicle manifestation is commensurate with a qualitative shortfall from essence.

 

15.  There is about the appearance/essence antithesis the suggestion of a doing/being dichotomy which contrasts, in elemental terms, with the giving/taking dichotomy that most characterizes the molecular antithesis between quantity and quality.

 

16.  Where there is most appearance (as in objective elements and/or elementinos) there will be least essence and, conversely, where there is most essence (as in subjective elements and/or elementinos) there will be least appearance.

 

17.  Where there is most or, rather, more (relative to most) quantity (as in objective elements and/or elementinos) there will be less (relative to least) quality, and, conversely, where there is more (relative to most) quality (as in subjective elements and/or elementinos) there will be less (relative to least) quantity.

 

18.  Appearance and essence are only in their per se, or genuine, manifestations on the noumenal planes of Time and Space, whether in the space-time objectivity of most appearance/least essence (materialism), or in the time-space subjectivity of most essence/least appearance (idealism).

 

19.  Quantity and quality are only in their per se, or genuine, manifestations on the phenomenal planes of Volume and Mass, whether in the volume-mass objectivity of more (relative to most) quantity/less (relative to least) quality (realism), or in the mass-volume subjectivity of more (relative to most) quality/less (relative to least) quantity (naturalism).

 

20.  The greater the ratio of appearance to essence, of elemental particles to wavicles, the greater the corresponding degree of negativity, while, conversely, the greater the ratio of essence to appearance, of elemental wavicles to particles, the greater will be the corresponding degree of positivity.

 

21.  Likewise, the greater the ratio of quantity to quality, of molecular particles to wavicles, the greater the corresponding degree of negativity, while, conversely, the greater the ratio of quality to quantity, of molecular wavicles to particles, the greater will be the corresponding degree of positivity.

 

22.  Although each of the above contentions may seem limited in applicability to the restricted parameters in which their respective subdivisions operate, there is, in fact, scope for considerable variation ... both in terms of the objective/subjective axial alternatives and in relation, moreover, to the outer and inner distinctions between elements and elementinos, the latter allowing for enhanced wavicle preponderance and/or diminished particle predominance, depending on the context.

 

23.  Things are never more ugly, weak, ignorant, or false than when the particle predominance is such that the ratio of atomic factors is most to least.

 

24.  Things are never more loving, proud, pleasurable, or joyful than when the wavicle preponderance is such that the ratio of atomic factors is most to least.

 

25.  Just as ugliness, weakness, ignorance, and falsity respectively engender hatred, humility, pain, and woe, so love, pride, pleasure, and joy require to be respectively engendered by beauty, strength, knowledge, and truth.

 

26.  The power precedes the glory, whether negatively (in relation to a particle predominance) or positively (in relation to a wavicle preponderance), as the egg precedes the chicken.

 

 

CYCLE TWENTY-FIVE

 

1.   The worship of power for its own sake, as in relation to theism, rather than as a means to a glorious end ... is idolatrous, as well as self-defeating.

 

2.   The self, in whatever context, uses power as a means to a glorious end, which is to say, to the redemptive fulfilment that comes from identifying with and being affected by the spiritual goal to which one aspires.  Therein lies the glorification of the self.

 

3.   Mind into will as a means to the end ... of the glorification of mind through spirit.  For mind enhanced by spirit ceases to be personal (in the phenomenal sense) and becomes universal.

 

4.   Ultimately, the conscious self is a product of the breath, since without the air one breathes there would be no spatially-aware consciousness.

 

5.   Consciousness rises to superconsciousness when it is informed by the breath to such an extent that there is no room for anything else, including thoughts, dreams, and emotions.

 

6.   Consciousness freed from the manifold and often conflicting claims of thoughts, dreams, and emotions is truly spiritual, and thus superconscious, having achieved the purification of spaced space.

 

7.   Thoughts stand at a vegetative, and hence naturalistic, remove from spiritual consciousness; dreams stand at a watery, and hence realistic, remove from spiritual consciousness; and emotions stand at a fiery, and hence materialistic, remove from spiritual consciousness, which is idealistic through and through.

 

8.   Although mind is a composite, in addition to awareness, of thoughts, dreams, and emotions, it is essentially spiritual consciousness, since thoughts correspond to the intellect (brain), dreams to the id (libido), and emotions to the soul (heart).  As awareness of Space, mind is a product of spirit.

 

9.   Mind enhances itself in proportion to the degree to which it identifies with spirit, becoming pure.

 

10.  Thus the more spiritual the mind becomes, the less will it have to do with thoughts, dreams, and emotions, which are all obstacles to the quest of mind to return to its source in the air.

 

11.  At death, one 'gives up the ghost', as they say, and ceases to breathe.  What remains is devoid of life and therefore a corpse.  It has no spiritual consciousness.

 

12.  To the extent that we identify consciousness with the air we breathe, then it is incontrovertible that consciousness survives death, since it escapes on our last breath and returns to its source on the higher plane of the air in general.

 

13.  Yet this is not a personal thing, but a universal thing which defies the notion of independent or individual survival of death by each and every person.

 

14.  One's last breath is soon dispersed into the atmosphere and ceases to have any independent or individualized significance ... after the fashion of, say, ghosts, those figments of an imagination constrained by personal and phenomenal criteria from projecting universally into the Beyond.  We do not survive death on the personal level where the spirit, or breath, is concerned, but are absorbed universally into 'Heaven'.

 

15.  A corpse may be bereft of spiritual consciousness, the consciousness that is dependent upon and inextricably linked to the air we breathe, but it will not necessarily be bereft of intellectual, instinctual, or emotional consciousness, those orders of mind that are less essential (or religious) than qualitative (or economic), quantitative (or political), and apparent (or scientific), having less to do with air than with vegetation, water, and fire respectively.

 

16.  Hence it is possible to survive death personally, and most if not all corpses would in fact do so, but this survival has little or nothing to do with Heaven (air) and everything to do with Earth (vegetation), Purgatory (water), and Hell (fire), the latter of which overlaps, depending on the circumstances, with a kind of negative universality that precedes the personal where spiritual survival may be said to succeed it.

 

17.  Corpses can and often are burnt, or cremated, and thus subjected to the evil universality of that which effectively parallels cosmic fundamentalism, and which contrasts, absolutely, with the wise universality of heavenly transcendentalism.

 

18.  Such a conflagrationary Afterlife is commensurate with Hell, and it normally ensues upon both the 'giving up of the ghost' of heavenly universality and the instigation of personal survival of death through one or other modes of visionary experience attendant upon sublimated consciousness of chemical transmutations taking place within the brain or even (especially in the case of women) throughout the body more generally.

 

19.  Such personal survival of death, taking place within the phenomenal parameters of bodily decomposition, is in some sense the Christian norm, since it has to do with earthy and purgatorial shortfalls from Heaven, as germane to a religion centred not in spirit but in both the intellect ('the word') and, below this, the id, or instinctual will of the womb.  The Christian expects to be buried and to meet either 'the Saviour' (Christ) or 'the Virgin' (Mary) 'face to face'.  He/she fights shy of Heaven and Hell, since the respective survival of spiritual consciousness and emotional consciousness through air and fire are separate issues seemingly in conflict with the grave.

 

20.  In reality, however, people are composites of different selves, different minds, even if ethnic and religious distinctions tend to emphasize one self rather than another for convenience's sake, or because that would seem to be generally more relevant to a majority of the people involved, or because of climatically-conditioned factors, etc.

 

21.  All things considered, at the end of the day the red man, the white man, the black man, and the yellow man, broadly corresponding to fire, water, vegetation, and air, will respond to the Afterlife, the concept of life-after-death, according to their own ethnic biases, so that humanism and nonconformism will remain at a phenomenal remove, in personal survival, from the noumenal universality of fundamentalism and transcendentalism, as woman and man from the Devil and God.  You may be subject to two or more Afterlives, but you will be conditioned to look forward to just one of them, and to regard the others with indifference, if not contempt.

 

 

CYCLE TWENTY-SIX

 

1.   It should be clear from the above considerations that no Afterlife, whatever its nature, lasts for ever, and is thus truly eternal.  The breath is dissipated in the atmosphere and reabsorbed into air; corpses do not decompose for ever, and neither does the incineration of a corpse last longer than it takes to consume it.

 

2.   Sooner or later what was involved in being, taking, giving, or doing ... ceases to be, to take, to give, or to do, as the case may be.  Death is the gateway to another world, but it were better that we didn't die in the first place, since what one gains with death is all too fleeting and transient.

 

3.   Thus the problem for humanity is the inevitability of death and the likelihood that survival of death, on whatever plane, will not last for ever, but sooner or later come to an inglorious end.

 

4.   Now the only solution to this problem is to achieve the Afterlife, at least in relation to air, vegetation, and water, on a basis that can be sustained beyond the mortality of the flesh through other means, means that will require the substitution of artificial limbs/organs for natural ones and the establishment, in due course, of post-human life forms whose capacity to live for longer if not, eventually, for ever ... is proportionate to the extent of their artificiality.

 

5.   Only longevity of such an extensive nature would be commensurate with Eternity as such, an eternality beyond the ravages of 'Father Time', in which life was experienced in terms approximating to what we now regard as the Afterlife, that is, in relation to spiritual, intellectual, and instinctual modes of life operating independently of emotional constraints and/or directives.  For only in Space, Volume, and Mass can there be independence, commensurate with Eternity, from Time.

 

6.   Thus it is in regard to the triadic Beyond of a New Heaven, a New Earth, and a New Purgatory that we should apply the solution to the problem of human mortality, with Space corresponding to meditation, and Volume and Mass corresponding to contemplation, the former intellectually and the latter instinctually, as between vegetative and watery alternatives, 'down below', to the airy transcendentalism 'up above'.

 

7.   Now in regard to the contemplative tiers of our projected triadic Beyond, I have no doubt - and have already expressed myself to this effect in previous texts - that certain drugs, including heroin and LSD, can and should play an important role in establishing parallels, synthetically, to what would in any case happen to phenomenally-biased men and women or, rather, corpses in the grave, except that where that eventually comes to an end, this would carry on for ever, complementing, on a phenomenal basis, the noumenal experience of those higher and more genuinely religious types earmarked, as spiritual Elect, for meditative purism 'up above', at the top-tier level of the triadic Beyond.

 

8.   Now the significance of this pre-emptive acquisition, through synthetic means, of posthumous contemplation cannot be underestimated, since not only would it allow for longevity with regard to afterlife-type experience, at least when conducted in conjunction with cyborg-to-post-human transmutations of mankind, but it would remove the Afterlife from the Christian constraints to which it is still subject and effectively 'resurrect the dead', making the contemplative experience of the generality of men and women something that happens independently of the grave and thus as an alternative to it, an alternative that must eventually become the contemplative norm ... as the triadic Beyond takes over from the world of Church-dominated death the criteria of Eternal Life, and subordinates to itself all that is not eternal on those terms.

 

9.   Thus when contemplation is firmly conceived in subordinate relation to meditation 'up above', in the spiritual tier of our projected triadic Beyond, it ceases to be a thing beholden to the theological agitation of 'Father Time' and becomes, instead, fully commensurate with Eternity.

 

10.  Yet this Eternity to which the triadic Beyond would subscribe is itself commensurate with 'Kingdom Come', since it is, above all, the establishment of 'Heaven on earth' that would give to the world a New Order in which Earth and Purgatory, here corresponding to the masculine and feminine forms of contemplation, would have their place beneath Heaven and its meditative purism.  No longer would they be germane to a worldly compromise dominated by 'Father Time', the effective Devil of Cupidian theology, but have been rent asunder to take their respective places beneath spirit Space, the masculine above the feminine, vegetation above water, earth above purgatory, naturalism above realism, nonconformism above humanism, volume above mass ... for ever more.

 

11.  But behind this triadic Beyond will come the transmuted 'Father Time', if you like, of Messianic service, the administrative aside to the three-tier praxis of the respective elements, which could only come to pass in the event of Messianic teachings being recognized, deferred to, and enacted, so that the People would have to choose between retention of political sovereignty, with its judicial and economic concomitants, and the religious sovereignty that Messianic intervention, so to speak, was offering them.

 

12.  It is religious sovereignty that paves the way for the triadic Beyond by effectively freeing the People from what, by comparison, can only be regarded as 'worldly sin', i.e. sovereignty appertaining not to 'Kingdom Come', but to the democratic world in which a majority of people, whether republican or parliamentary, masculine or feminine, currently find themselves.

 

13.  Such 'sins of the World' would devolve upon the Messianic figurehead, the teacher of the triadic Beyond and provider of religious sovereignty through his divine nature, his supernature, and it would be his responsibility to use them, suitably transmuted, in the interests, primarily, of the religious sovereignty to which the People, hopefully, had elected to rise, thereby passing beyond the amoral world to Eternity.

 

14.  Such is the will of he who corresponds, in his Messianic integrity and resolve, to a Second Coming, and he maintains that the assumption - freely and democratically entered in to by the People - of religious sovereignty would bring them to Social Transcendentalism, and hence to the Centre, the context beyond Church/State relativity, in which such an ultimate sovereignty would be the prevailing norm, and the People accordingly have rights in relation to self-fulfilment at any of the three-tier levels of what I have called the triadic Beyond, never again being in the invidious position of having to worshipfully defer, on bended knee and with bowed head, to theism, rooted, diabolically, in 'Father Time', but free of theocratic tyranny and its theological delusions for ever more, and free, above all, from 'sins of the World', which operate beneath Hell in what is currently the democratic State of worldly compromise.

 

 

CYCLE TWENTY-SEVEN

 

1.   When culture leads, there can be no place for barbarism to rule, to rule both civilization and nature, since the latter, corresponding to feminine and masculine alternatives, will be transvaluated forwards on a basis that allows nature to rise up over civilization, as over civility, in support of and deference to the supernaturalism of culture.

 

2.   There is nothing mysterious about the supernatural, at least not when it is a leading aspect of things and properly understood in relation to airy transcendentalism.

 

3.   The mystification of the supernatural, or supernature, occurs when there is insufficient understanding, due to lack of commitment, as to what it actually is.

 

4.   People demonize the supernatural when it is 'beyond the pale' of the system to which they pertain, as and when that system is rooted in the devil of super-unnatural-to-sub-unnatural free will, but the Devil is hyped as God.

 

5.   It is as if the persons concerned were unable to remove the 'beam' from their own eyes and too inclined, in consequence, to condemn the 'mote' in the eyes of those who are identifiable with that which lies 'beyond the pale' of their system.

 

6.   Even the expression 'beyond the pale' conveys a negative connotation, which suggests that it is significant of what is evil or undesirable or somehow immoral.  In actuality, nothing could be further from the truth when such an expression has reference to genuine supernaturalism, the metaphysical essence of which conduces to wisdom.

 

7.   People get so used to the Devil who rules over them ... that they are afraid to substitute God for him or, rather, her, because they know comparatively little about the latter.  Instead, they tolerate the divinization of the Devil and the demonization of God, as much from habit as from ignorance or fear.

 

8.   Hence not only is God 'beyond the (theistic) pale' of the society to which they subscribe, but anything supernatural must be endowed with a mysterious significance, in keeping with its remoteness from their lives.

 

9.   Yet, in actuality, nothing could be less mysterious than supernature, which has little to do with ghosts or bogeymen, and everything to do with the air and one's relationship to it, including the conscious commitment to breathing which is called transcendental meditation.

 

10.  There may well be more mystery in the super-unnatural Behind ... of cosmic fundamentalism, given our physical remoteness from the starry universe and, exceptions to the general rule notwithstanding, comparative ignorance of stellar behaviour.

 

11.  Likewise, females retain a certain mysterious quality, or mystique, which derives more basically from the very cosmos whose fundamentalist materialism is synonymous with Hell.

 

12.  Females are mysterious to males only because, when they are not wilfully deceiving themselves out of spiritual laziness, the latter think in a contrary way, with a capacity - except in the case of the more earthbound, whether or not with a Lockean hue - for Heaven which is demonstrably lacking in the opposite sex, the very sex who nonetheless waste no opportunity to arrogate divine attributes to themselves, the better to enhance their own prospects of dominion over males!

 

13.  In actuality, females are more basic than males, with few if any claims to intellectual or gnostical sophistication, for which a higher quota of natural determinism than free will is required, in order that things may be thought through sufficiently over a sufficiently long period of time - and by a larger brain without a psychological fear of wrinkles - to enable truly profound insights to occur.

 

14.  It is a testimony to the woefully superficial nature of the age that creatures as innately superficial as women should be taken so seriously and hold such high positions in society!  A profounder age, not rooted in or characterized by the cathode-ray tube, would find the current situation largely, if not totally, unacceptable!

 

15.  Even the nineteenth century was comparatively deeper in the way it allowed, if not encouraged, men of genuine intellectual calibre, like Schopenhauer, Nietzsche, Huysmans, and Baudelaire, to air views on women (as, if you will, on females generally, whether diabolic or feminine) that would embarrass, if not horrify, minds accustomed, in late twentieth-century fashion, to feminist rhetoric, and the more or less complacent acquiescence in sexual equalitarianism.

 

16.  How few twentieth-century minds there were whom one could consult with any confidence of receiving an accurate and subjectively responsible account of women!  The greater proportion of prominent men would seem to have 'sold out' to trendy equalitarianism, preferring to defer to female prejudices than to stand up for their own sex in its hour of greatest need and expose the diabolical platform upon which feminism proclaimed its hatred of men, and above all God, as of the godly, from a metachemical base rooted in, and to some extent legitimized by, the cathode-ray tube of light-emitting vacuousness.

 

17.  Females are less subjectively self-contained than males, less naturalistic/idealistic, or masculine/divine, and much more disposed to materialistic/realistic prejudices which, stemming from diabolic/feminine affinities, reduce everything, sooner or later, to tyrannical impositions of an overly objective order, castigating natural determinism from the morally dubious vantage-point of free will.

 

18.  Females claim to have been oppressed by Christianity, especially by the Roman Catholic form of Christianity which, compared to Protestantism, is alone genuinely Christian.  But it is far better for males that their diabolical and/or feminine genie should be bottled up than that it should be given free rein, in contemporary fashion, to puss and/or piss upon anything moral as a matter of feminist course!

 

19.  For now it is males who increasingly feel the oppression of liberated females, and no self-respecting man, with an iota of genuine intellect, could possibly be complacent with a situation that is the reverse of the Christian one, and an open invitation, in consequence, for the Devil to do her damnedest.

 

20.  That is why, if life is to return to a moral platform, the diabolical genie of feminism that first Protestantism and then Liberalism let out of the Christian bottle must be bottled up anew, only this time more firmly and with greater resolve on the part of males, both masculine and divine, than ever before, in order to ensure that nothing comparably immoral ever happens again!

 

21.  For if it is one thing for females to lose out to males, it is quite another for males to lose out to females, since the outcome is morally disastrous for that sex which, centred in determinism, is alone genuinely capable of God and Heaven, and never more so than when fully male in divine terms.

 

22.  The choice between the Devil's rule and God's lead is there at all times, though only a Christian-type re-born society, more given to sensibility than to sensuality, would consciously strive to further and retain the latter, at the expense of free will and all that is anti-male.

 

23.  Only that society which resolutely clings to supernatural determinism, the divine determinism of airy transcendentalism, has any chance of keeping the Devil of super-unnatural-to-sub-unnatural freedom, the diabolic freedom of fiery fundamentalism, at bay and under firm wraps.  Such a society is more than Christian: it is effectively Superchristian, and thus commensurate with that Social Transcendentalism which I have been advocating, in Messianic vein, all along.

 

24.  A 'free society', rooted in polytheistic objectivity, is one which believes in granting the Devil free rein to rule over mankind from a basis in cosmic super-unnaturalism.  It is a society in which the superfeminine is held in high regard to the detriment, if not exclusion, of anything supermasculine.  It is as far removed from positive deism as it is humanly possible to get!

 

25.  In fact, one is obliged to regard the concept of 'human beings' as a Christian anachronism in a society which is ruled, to all intents and purposes, by 'human doings', by people who esteem the Cupidian free will of superfeminine-to-subfeminine materialism above all else, and have scant regard, in consequence, for being.

 

26.  Such a radically Western society is likely to remain the last refuge of the Devil so long as it continues in its polytheistic tracks and rejects deistic alternatives to its diabolical will, the will to freedom from supernatural determinism at any cost.  Ethnically red, it will be the born enemy of anything yellow, and hence radically Eastern.

 

 

CYCLE TWENTY-EIGHT

 

1.   Just as sensibility can only be achieved at the expense of sensuality, so one type of sensibility or sensuality can only be achieved at another's expense, both in relation to gender and to plane.

 

2.   A Nonconformist is unlikely to become a Transcendentalist, or vice versa.  Likewise, a Humanist is unlikely to become a Fundamentalist, or vice versa.

 

3.   I wrote some time ago of atheism being against theism, whether in terms of polytheism, monotheism, or pantheism.  Yet it does not inevitably follow that an Atheist will be a Deist, believing in deity, and thus someone who is into one or other mode of transcendentalism.  On the contrary, he may well be committed to atheism as an end-in-itself, and thus stand at a radically nonconformist or even humanist remove not only from deism, but from conventionally theistic forms of nonconformism and humanism such as are much more prominent, I would argue, in relation to Protestantism than to Catholicism.

 

4.   Hence it should be possible to conceive of atheism as a kind of half-way house between theism and deism, a rejection, implicit or otherwise, of the former but an inability or unwillingness to embrace the latter.  In this respect, the atheist's elemental correspondence would be to the deuteron/deuterino if Nonconformist (masculine) but to the positron/positrino if Humanist (feminine), and atheism, conceived in these phenomenal terms, would act as a buffer-zone between theism and deism, capable of leaning one way or the other, but always remaining distinct from each.

 

5.   If that which is atheist does not necessarily become deist, it can at least be regarded as a support for deism, paving the way, as a rejection of theism, for the leadership of the supermasculine above.

 

6.   The affirmation of a 'Kingdom Within' lends itself to equation with atheism, insofar as it implies a 'turning one's back' on theism and whatever can be said to adhere, in Creator-like terms, to the 'Kingdom Without'.  In this respect, there is certainly scope for identifying Christ with atheism and for apperceiving in a more radical order of nonconformism that which is the next best thing to deism, viz. transcendentalism, wherein the Holy Spirit of Heaven is the reward for godly strivings.

 

7.   What ultimately is God, the deity, but the commitment of one's conscious mind to the inner metaphysical willpower of the lungs, so that one rises above breathing to the airy peaks of transcendental meditation, powered by the lungs to the glorification of spiritual selfhood that comes from identifying with the breath, especially, in this context, the out-breath of the spirit.

 

8.   When my spiritual self is enlightened by the universal spirit upon which it meditatively feeds, it is lifted upwards to a joyful self-realization which is its glorification.  It becomes one with the universal spirit, and is thereby released from personal selfhood.

 

9.   The Mind-Son superman of the Lung-Father achieves not only knowledge of God but an experience of the Holy Spirit of (out-breath) Heaven, as self plunges into respiratory willpower to achieve transcendent glory, passing from one to the other in a continuous cycle of metaphysical centeredness.

 

10.  God is truth, and truth leads to joy, the heavenly fulfilment of the superconscious self's quest for universal release.

 

11.  However, when I no longer meditate but simply breathe, I have ceased to identify, in supermasculine vein, with the superconscious self and reverted to some lower self which, in all probability, has little or no interest in God and no prospect, in consequence, of universal redemption through air.

 

12.  The conscious self becomes superconscious only when it is exclusively dedicated to the breath and no longer tied to other forms of self, including the intellectual and instinctual.  Neither is it tied to the air externally, as subconscious, as and when one listens, as subman, to music and thus partakes of God in once-born mode, which is deism of a sensual rather than a sensible nature.

 

13.  The subman stands closer to the superman than does the man of cerebral atheism, since he is not a 'son of man' but a 'Son of God', and outer deism is really the next best thing to inner deism, given its transcendental essence in subnatural determinism, a determinism at a sequential-time remove from the inner deism of spaced space.

 

14.  Spirit in Time is still spirit, no matter how sensual it may be.  And it is still true, wise, and holy, if (on account of its outer nature) less so than the spirit in Space to which transcendental meditation panders in spaced vein, bringing the devotee (Son) of God to supernatural determinism.

 

15.  That which is not holy, and deistic, is unholy and atheistic (radical nonconformist) and/or pantheistic (conventional nonconformist); while that, conversely, which is not clear, and atheistic (radical humanist) and/or monotheistic (conventional humanist), is unclear and polytheistic, standing, as soul in Space, at an antithetical remove from spirit there.  Such Soul-Space is superfeminine where Spirit-Space is supermasculine, the metachemical Beginning of life as opposed to its metaphysical Ending.  Alpha as opposed to omega.

 

16.  And alpha, being unclear, is barbarous, in complete contrast to the holy, and therefore cultural, nature of omega.  The First is appearance, the Last ... essence.  The Beginning is magic, the Ending ... mystic.  For where magic has to do with appearances, for instance with sleight-of-hand, mysticism is all about essences, the unseen or hidden meanings that lie within the kernel of life as metaphysical principles, the greatest of which is joy in relation to the return of spiritual self to its universal source in the air consciously breathed, through transcendental meditation, to the point of superconsciousness.

 

17.  The mysticism of deism is not only antithetical to the magic of polytheism (subsequently modified into miracles for the benefit of those who relate to the monotheistic and pantheistic extrapolations thereof); it is above and beyond the gnosticism of atheism and those who, whilst affirming the 'kingdom within' of 'the word', have little or no intention of affirming the 'kingdom within' of the spirit, and thus of climbing free of radical nonconformism towards a transcendent summit of religious being.

 

18.  Such radical Nonconformists are as entitled to their cerebral re-birth, however, as the inner Transcendentalists to their respiratory re-birth, and the triadic Beyond to which I subscribe would do nothing to dissuade them from sticking to their phenomenal bent in the atheistic 'below'.

 

 

CYCLE TWENTY-NINE

 

1.   Doing in appearance, as opposed to giving in quantity, taking in quality, and being in essence.

 

2.   To devolve, through the noumenal objectivity of space-time metachemistry, from the primary appearance/secondary essence of most particle/least wavicle to the secondary appearance/primary essence of least particle/most wavicle via the primary quantity/secondary quality of more (relative to most) particle/less (relative to least) wavicle and the secondary quantity/primary quality of less (relative to least) particle/more (relative to most) wavicle ... in relation to photon and/or photino materialism.

 

3.   To devolve, through the phenomenal objectivity of volume-mass chemistry, from the primary appearance/secondary essence of most particle/least wavicle to the secondary appearance/primary essence of least particle/most wavicle via the primary quantity/secondary quality of more (relative to most) particle/less (relative to least) wavicle and the secondary quantity/primary quality of less (relative to least) particle/more (relative to most) wavicle ... in relation to electron and/or electrino (conventional) or positron and/or positrino (radical) realism.

 

4.   To evolve, through the phenomenal subjectivity of mass-volume physics, from the secondary essence/primary appearance of least wavicle/most particle to the primary essence/secondary appearance of most wavicle/least particle via the secondary quality/primary quantity of less (relative to least) wavicle/more (relative to most) particle and the primary quality/secondary quantity of more (relative to most) wavicle/less (relative to least) particle ... in relation to neutron and/or neutrino (conventional) or deuteron and/or deuterino (radical) naturalism.

 

5.   To evolve, through the noumenal subjectivity of time-space metaphysics, from the secondary essence/primary appearance of least wavicle/most particle to the primary essence/secondary appearance of most wavicle/least particle via the secondary quality/primary quantity of less (relative to least) wavicle/more (relative to most) particle and the primary quality/secondary quantity of more (relative to most) wavicle/less (relative to least) particle ... in relation to proton and/or protino idealism.

 

6.   To contrast the per se materialism of noumenal objectivity in its most particle/least wavicle mode (which is scientific) with the quasi-realistic materialism of the more (relative to most) particle/less (relative to least) wavicle mode of noumenal objectivity (which is political), the quasi-naturalistic materialism of the less (relative to least) particle/more (relative to most) wavicle mode of noumenal objectivity (which is economic), and the quasi-idealistic materialism of the least particle/most wavicle mode of noumenal objectivity (which is religious), thereby proceeding, in metachemical terms, from appearance to essence via quantity and quality.

 

7.   To contrast the per se realism of phenomenal objectivity in its more (relative to most) particle/less (relative to least) wavicle mode (which is political) with the quasi-materialistic realism of the most particle/least wavicle mode of phenomenal objectivity (which is scientific), the quasi-idealistic realism of the least particle/most wavicle mode of phenomenal objectivity (which is religious), and the quasi-naturalistic realism of the less (relative to least) particle/more (relative to most) wavicle mode of phenomenal objectivity (which is economic), thereby proceeding, in chemical terms, from quantity to quality via appearance and essence.

 

8.   To contrast the per se naturalism of phenomenal subjectivity in its more (relative to most) wavicle/less (relative to least) particle mode (which is economic) with the quasi-idealistic naturalism of the most wavicle/least particle mode of phenomenal subjectivity (which is religious), the quasi-materialistic naturalism of the least wavicle/most particle mode of phenomenal subjectivity (which is scientific), and the quasi-realistic naturalism of the less (relative to least) wavicle/more (relative to most) particle mode of phenomenal subjectivity (which is political), thereby proceeding, in physical terms, from quality to quantity via essence and appearance.

 

9.   To contrast the per se idealism of noumenal subjectivity in its most wavicle/least particle mode (which is religious) with the quasi-materialistic idealism of the least wavicle/most particle mode of noumenal subjectivity (which is scientific), the quasi-realistic idealism of the less (relative to least) wavicle/more (relative to most) particle mode of noumenal subjectivity (which is political), and the quasi-naturalistic idealism of the more (relative to most) wavicle/less (relative to least) particle mode of noumenal subjectivity (which is economic), thereby proceeding, in metaphysical terms, from essence to appearance via quantity and quality.

 

10.  Just as Science is in its per se manifestation only in materialism, so politics is in its per se manifestation only in realism, economics in its per se manifestation only in naturalism, and religion in its per se manifestation only in idealism.

 

11.  It is the materialistic appearance, the realistic quantity, the naturalistic quality, and the idealistic essence which correspond to the per se manifestations of science, politics, economics, and religion.

 

12.  Appearance is never more materialistic than in fire, quantity never more realistic than in water, quality never more naturalistic than in vegetation, and essence never more idealistic than in air.

 

13.  And this applies to untransvaluated/once-born options no less than to transvaluated/re-born ones, so that we are bisecting more than one plane, relative to noumenal or to phenomenal alternatives, in each case.

 

14.  Hence appearance is never more materialistic (and scientific) than in noumenal objectivity, which is metachemically extensive in Space and Time as space-time materialism.

 

15.  Hence quantity is never more realistic (and political) than in phenomenal objectivity, which is chemically extensive in Volume and Mass as volume-mass realism.

 

16.  Hence quality is never more naturalistic (and economic) than in phenomenal subjectivity, which is physically intensive in Mass and Volume as mass-volume naturalism.

 

17.  Hence essence is never more idealistic (and religious) than in noumenal subjectivity, which is metaphysically intensive in Time and Space as time-space idealism.

 

18.  Just as doing is maximized in space-time materialism, so giving is maximized in volume-mass realism, taking maximized in mass-volume naturalism, and being maximized in time-space idealism.

 

19.  From the maximized doing of the Devil/Hell in space-time materialism to the maximized being of Heaven/God in time-space idealism, as from noumenal alpha to noumenal omega.

 

20.  From the maximized giving of woman/purgatory in volume-mass realism to the maximized taking of earth/man in mass-volume naturalism, as from phenomenal alpha to phenomenal omega.

 

21.  Just as the Devil/Hell, corresponding to a particle/wavicle distinction in space-time materialism, can be either negative or positive, which is to say, factors of damnation or salvation in relation to doing, so Heaven/God, corresponding to a wavicle/particle distinction in time-space idealism, can be either negative or positive, that is to say, factors of cursedness or blessedness in relation to being.

 

22.  Just as woman/purgatory, corresponding to a particle/wavicle distinction in volume-mass realism, can be either negative or positive, which is to say, factors of opposition (left) or governance (right) in relation to giving, so earth/man, corresponding to a wavicle/particle distinction in mass-volume naturalism, can be either negative or positive, that is to say, factors of poverty or wealth in relation to taking.

 

23.  The appearance of doing contrasts with the essence of being, no less than the quantity of giving with the quality of taking.

 

24.  Doing is a crime (against the clear id by the unclear soul), whether the doer be damned to negative doing or saved (from negative doing) to positive doing.

 

25.  Giving is a punishment (of the unclear soul by the clear id), whether the giver be confined to negative giving (opposition) or defined by positive giving (governance).

 

26.  Taking is a sin (of the unholy mind against the holy spirit), whether the taker be reduced to negative taking (through poverty) or induced (through wealth) to take positively.

 

27.  Being is a grace (of the holy spirit beyond the unholy mind), whether the be-er is cursed by negative being or blessed by positive being.

 

28.  To contrast the evil (noumenal objectivity) of crime with the goodness (phenomenal objectivity) of punishment, the former unclear in its vicious immorality and the latter clear in its virtuous immorality, as between fire and water.

 

29.  To contrast the folly (phenomenal subjectivity) of sin with the wisdom (noumenal subjectivity) of grace, the former unholy in its vicious morality and the latter holy in its virtuous morality, as between vegetation and air.

 

 

CYCLE THIRTY

 

1.   A person is only fully a human being in being.  In doing, giving, and taking, one is less than fully human.  Indeed, some people, predominantly into one or another of the alternatives to being, would be more accurately described as human doings, human givings, and human takings.  A human being, on the other hand, is really someone for whom being is the chief purpose and end of life.

 

2.   To do is to extensively diverge and/or converge, depending on the context (outer or inner), as noumenal objectivity in metachemical materialism.

 

3.   To give is to extensively diverge and/or converge as phenomenal objectivity in chemical realism.

 

4.   To take is to intensively diverge and/or converge as phenomenal subjectivity in physical naturalism.

 

5.   To be is to intensively diverge and/or converge as noumenal subjectivity in metaphysical idealism.

 

6.   As a rule, women give to do, whereas men take to be.

 

7.   Hence, in general terms, the sexes draw together only to drift apart, as from feminine to diabolic on the one hand, and from masculine to divine on the other hand.

 

8.   Men take what women have to give, but they do so in order to achieve enhanced being (relative to their vegetative bent).

 

9.   A woman achieves enhanced doing through giving, for she may well reap the reward of motherhood for her romantic pains, and thus come to rear that which, as offspring, is more disposed to doing than to anything else.

 

10.  Men have more to gain by keeping women pregnant than by leaving them sensually aloof from motherhood, after the fashion of whores.

 

11.  The vegetative brain rises over the womb only when the latter is sufficiently watery to be committed to humanist sensibility, not when the latter is devoid of life and the tongue accordingly rules the flesh in sensual fashion.

 

12.  There is undoubtedly something pseudo-Christian, and thus anglo-catholic, about the use of condoms, whose rubbery texture, suggestive of a watery imposition on the flesh, precludes the possibility of maternal sensibility, thereby maintaining the tongue-over-phallus hierarchy, within an inverted triangle, of heathenistic sensuality.

 

13.  Vegetation is only beneath water in heathenistic sensuality.  In Christian sensibility, on the other hand, it is - or has the capacity to rise - above it, standing at a sinful remove from the grace of true wisdom.

 

14.  Christianity does not really provide a solution to the problem, from a male standpoint, of sin, but, rather, serves to perpetuate it in relation to sensibility.

 

15.  Keeping women pregnant does not free-up men for God, but keeps them confined to phenomenal criteria in vegetative vein.  For God is not really Christ, and although cerebral knowledge can be enhanced when women are brought to instinctual sensibility, at the end of the day such knowledge is a far cry from genuine spirituality, being but a radical nonconformist shortfall, in Christian atheism, from that which appertains, through ultimate Godhead, the Lung-God Father of inner metaphysical willpower, to the Holy Spirit of Heaven.

 

16.  Obviously, it is better from a Christian standpoint that women should be encouraged towards instinctual sensibility in the womb than either left to sensuality or granted maximum freedom to dissent from such sensibility through, for example, recourse to abortion.  But the problem of sin in sensibility still remains a seemingly insurmountable obstacle to the development, by greater numbers of men, of genuine grace through meditative praxis.  For such grace as they may be capable of is subsequently undermined by the doingful criminality of offspring, who detract from it in proportion to the extent of their Cupidian devility.

 

17.  What ultimately matters, from the standpoint of religious progress, is the expansion of morality at immorality's expense, so that there will be more grace and less crime, as well, 'down below', as more sin and less punishment.  By which I of course mean more meditative grace and less agitative crime on the one hand, and more cogitative sin and less instinctive punishment on the other hand.

 

18.  Ultimately, substantial progress will only come from the substitution of artificial methods of reproduction for natural reproductive practices, and from the development, within a more advanced manifestation of artificial reproduction, of genetic discrimination that disfavours the female seed and favours the male one, thereby decreasing the metachemical/chemical side of life as the physical/metaphysical side of it is increased.

 

19.  For as long as things remain in an 'open society' alpha-stemming mode, there will always be a disproportionate number of females to males, with a corresponding bias, fuelled by cosmic pressures, towards immorality of one degree and/or kind or another.

 

20.  We need both to increase the moral (in both vicious and virtuous modes) and to decrease the immoral (in both vicious and virtuous modes), and I have suggested, in earlier texts, ways and means by which this may be achieved.  Only thus will the triadic Beyond properly come to pass, on a distinctly post-worldly basis of effective feminine, masculine, and supermasculine tiers.

 

21.  Discrimination by itself is not wrong; it is how and why and who you discriminate against that is the significant factor.  Not to be capable of discriminating in certain matters would be a mark of imbecility, if not blatant immorality.  We all discriminate one way or another, even if only to prefer taking to being, or giving to doing, or vice versa in each case.

 

22.  If, in the future, society is geared to most being, more taking, less giving, and least doing, then it will be because certain men have dedicated their lives to the realization of this ultimate scheme and have stood up for that which they believe in most profoundly, even at the risk of misunderstanding, denigration, and persecution.

 

23.  This ultimate scheme, which is commensurate with 'Kingdom Come', will not come about by itself, nor is it very much in evidence in the contemporary world, where the ratio of elemental factors is pretty much the reverse of what I have projected as closer, overall, to the ideal.  But it can come about, and the People, especially those of Ireland and the Gaelic countries in general, should have an important role to play in determining whether or not it will.

 

24.  I have effectively completed my theoretical task in this regard, and it only remains now for enough people to approve of it before we begin to witness a move in the direction pointed.  Judgement will be about deciding whether to go forward, democratically and officially, into 'Kingdom Come', not least of all within the broader Gaelic framework of a Centrist Federation, or whether to reject the opportunity of religious sovereignty (in relation to a three-tier structure) in favour of the amoral world and its democratic 'sin'.  I must leave the People to judge me and to judge themselves, before there can be any prospect of implementing Judgement on their behalf.

 

 

CYCLE THIRTY-ONE

 

1.   It is easy for people to regard as 'cheap' that man who does not buy or dress expensively.  But there is an immense difference between failing to come up to a position of economic wealth because one has tried to and failed or, alternatively, because one identifies, in due female fashion, with a political or a scientific bent more than an economic one, and living, on the other hand, beyond it in what amounts to a religious vocation.

 

2.   Such a man is only 'cheap', or recognizably poor, because of his commitment to wisdom and unwillingness, in consequence, to allow the folly of economic gain to play a leading roll in his life.

 

3.   The pursuit of economic gain does not interest him, since he is content to 'get by on a shoestring' in order to have as much time as possible in which to cultivate wisdom in relation to being.  Money for him is not the be-all-and-end-all that it becomes for those less spiritually-inclined people whom he identifies with sinful folly.

 

4.   He despises their lifestyle, because it can only exist in relation to heathenistic criteria, in which politics and science also have major rolls to play, with triangular implications.  He realizes, when ignorantly denigrated by such people, how different he is and how difficult it can sometimes be being wise in a world which gives every encouragement to fools.  For his 'Kingdom' is not of this world, and he knows, too, that, in Christ's words, it is easier for a camel to pass through the eye of a needle than for a rich man to enter the 'Kingdom of Heaven'.

                            

 

APPENDIX

 

1.   When I wrote, some time ago, about France being culturally barbarous in its painterly traditions and England, by comparison, culturally civilized with regard to literature, particularly theatre, I was effectively distinguishing between countries that share the same gender bias on dissimilar terms: France in relation to fiery diabolism and England in relation to watery femininity.

 

2.   One could in fact describe this relationship, in virtual Nietzschean vein, as one between fiery überweiben and watery unterweiben, or 'overwomen' and 'underwomen', since it is the objective counterpart, on a European level, to the übermenschen/untermenschen subjective dichotomy that may be regarded, in general terms, as existing between Germany and Russia, the former given, in airiness, to a musical tradition commensurate with genuine culture, and the latter, characterized by vegetation, excelling in sculpture, not least of all under communism.

 

3.   In fact, Germany, with its airy peaks, eminently qualifies for an analogy with divinity, since it was there more than anywhere else that the concept of the superman first arose, and the superman, as we all know, is the upholder of higher values and the type of the 'overman' who looks down, from his mountainous elevation, upon the flat planes of the 'undermen' to the East.

 

4.   Be that as it may, the masculinity of Russia, with its great expanses of vegetative plane, stands in a sinful relationship to German grace, as sculpture to music, and the Russian holds a position, as untermensch, analogous to that of the Englishman vis-à-vis the Frenchman, except, that is, for the gender differential that obliges us to think in terms of unterweib where he is concerned.

 

5.   If the Russians 'look up' to Germany, then it need not surprise us that the English 'look up' to France, while both the Germans and the French 'look down' upon their respective gender parallels.  They also, as air and fire, 'look askance' upon one another, since reflective of an east/west axis in Europe that pits music against painting in the Arts, and God against the Devil in religion.

 

6.   Such an axis would not, however, be so characteristic of England's relationship to, say, Russia, since water and vegetation, literature and sculpture, woman and man, tend to constitute a north/south axis, and although England may not hold the most flattering opinion of Russia, it has been obliged, historically, to concentrate its objective energies upon constraining Ireland, and the Gaelic countries in general, to its will, while directing the barbs of its feminine punishment chiefly upon France in due watery fashion.

 

7.   Despite its vegetative aspect, Ireland also has a distinct capacity for air, as does Scotland and Wales, bearing in mind the extent to which mountainous uplands are characteristic of those countries, and which, certainly in Ireland's case, take it closer in spirit to Germany.

 

8.   On the other hand, the Iberian peninsular and most of Latin Europe is comparatively flat, with rolling planes, and has more in common with Russia than with, say, Germany, if, arguably, from a preponderantly sensual rather than a sensible vegetative standpoint.  All that changes, of course, in South America, especially in the region of the Andes, and the Latin climbs beyond vegetation to air, joining forces with those Germans who are spiritually drawn to South America, as, not surprisingly, are many Gaels, including, most notably, the Welsh.

 

9.   Since the English imported their watery bias into Ireland, it is no small wonder that Northern Ireland now stands apart from the South on the basis of a north/south axis in which watery civilization, remaining loyal to the British mainland, remains aloof from vegetative naturalism and such aspirations as the latter may have, within circumscribed bounds determined by Catholicism, to airy culture.

 

10.  Fearing loss of British sovereignty, the North clings to its female gender bias, and all attempts by the South to woo it into a united Ireland on the basis of masculine republicanism come to nothing, since Protestants fear the effect of a Catholic majority, given to male hegemony, upon themselves, and would rather revert to fire than embrace air.

 

11.  The solution to this predicament is not, of course, to be found in the abdication of gender sovereignty by either people, since that would be well-nigh impossible, but in a totally New Order such that I have been addressing, in my works, for several years now.  But that is another story, and I am simply concerned here to point up the gender differential that characterizes relationships between the divided parts of the island of Ireland at the present time, and which can only be ignored at the cost of cant.

 

                             

LONDON 1997 (Revised 1998-2010)

 

 

REVOLUTIONS OF AN IDEOLOGICAL PHILOSOPHER

 

 

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