Op. 70

 

DEISTIC DELIVERANCE

VIA

(THE IDEOLOGICAL PHILOSOPHY OF)

SOCIAL TRANSCENDENTALISM

 

Cyclic Philosophy

 

Copyright 1997-2010 John O'Loughlin

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CONTENTS

 

1. Attitudes to Hair

2. Triangular Heathenism

3. Triangular Superheathenism

4. Comparing Heathen and Superheathen

5. Christian and Superchristian Alternatives

6. Inner Metaphysical Universality

7. Metaphysical Subatomicities

8. Metaphysical Contrasts

9. Self and Mind

10. Alternative Kinds of Self and Mind

11. Metaphysical Relationships

12. Axes and Planes

13. Ideological Correlates of the Overall Brain

14. Of the Id and the Soul

15. Contrary Modes of Self and Unself

16. Contrary Reactions against Selflessness

17. Contrasting Primacy with Supremacy

18. Contending Orders of Virtue and Vice

19. The Position of Values

20. Understanding Freedom

21. Alternative Gender Interests

22. Contrary Orders of Perfection

23. Understanding Religion

24. Literary and Other Categories

25. Of the Ultimate Idealism

26. More Exacting Terminologies

27. Psychologies and Psyches

28. Disciplinary Parallels to Psychology and Psyche

29. The Desirability of New Orders

30. Revolutionary Prospects

31. Emblematic Suggestions

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CYCLE ONE: ATTITUDES TO HAIR

 

1.   Peoples differ collectively no less than people individually in their evaluation of hair.  Some peoples, for instance, regard hair as a kind of fiery backdrop to the head and/or face, whilst others perceive it as having an airy connotation that stretches way beyond the head.  To them, on the contrary, hair grows out of the head like air out of vegetation, and is therefore something less symbolic of emotionality, the fiery parallel, than of spirituality, the airy one.

 

2.   I, myself, like to regard hair as having an airy connotation, since my own hair is soft and fine rather than hard or coarse, and that is arguably closer, overall, to air than to fire.  However, even if my hair were not particularly airy, it would demonstrably differ from the sort of hair which immediately suggests a fiery parallel, since, quite apart from its soft texture, it is dark rather than bright, and thus seemingly closer to essence than to appearance.  Compared to someone with wavy or frizzy red hair, my soft brown hair would indeed seem tame and airy rather than wild and fiery.

 

3.   However, whatever the texture or tone of hair, the point I was making at the beginning about some peoples regarding hair one way and other peoples holding a different, if not contrary, view of it can be borne out, I believe, by the different attitudes to hair-length that prevail amongst different peoples.  Those with a fiery sense of hair tend, as a rule, to prefer short hair, while those whose concept of hair is airy have greater tolerance, it seems to me, for long hair, particularly on men.  For whilst it will be thought desirable for women to have longer hair than men wherever the fiery view of hair prevails, men will tend to grow their hair as long as, if not longer than, women in those countries or societies where hair is identified with spirituality, since it is a logically demonstrable fact that while women are generally more emotional than men, men, by contrast, tend to be more spiritual than women.

 

4.   This distinction revolves around the fact, basically, that fire is a female element and air a male one, since the one is noumenally objective and the other no-less noumenally subjective, and the genders differ precisely in their relationship to the elements not only of fire and air, the noumenal elements par excellence, but of water and vegetation (earth) in the lower realms of phenomenal objectivity/subjectivity.

 

5.   Now because fire and water hang together on the female side of the gender divide in their relationship to objectivity, peoples with a female disposition for the objective will prefer hair to be longer on women than on men, particularly if they are more civilized than barbarous, and thus disposed to the hegemony, to all intents and purposes, of water over fire.  Women, for them, are entitled to longer hair than men, but the emphasis, overall, will be on shortness, on a reduction of fieriness to the advantage, it may be, of wateriness.  On the other hand, those peoples with a male disposition towards subjectivity, to vegetation and air, will be more disposed to long hair than to short hair, and because men are thought spiritually superior to women, they will be expected, if not encouraged, to grow their hair longer, and probably with reference to a ponytail and/or pigtail, in confirmation of a subjective bias.

 

6.   For style is another thing in the estimation of hair vis--vis either fire or air, water or vegetation, and we need not doubt that where the objective options are concerned, hair will be hanging loosely in centrifugal and falling fashion, whereas the norm for those peoples and/or societies centred in subjectivity will be a swept-back or centripetal style of hair such that confirms a male disposition to rise.  Hence the almost inevitable recourse to ponytails of one type or another with long hair in the case of those societies which affirm, culturally and religiously, a subjective bias.

 

7.   Between the noumenal and the phenomenal planes, however, there is all the difference between absolutism and relativity, between unparted hair and parted hair, and we may well believe, in consequence, that hair will be unparted, in due absolutist and upper-class terms, whenever either fiery or airy parallels are at stake, but that a parting relativity will creep into hair which reflects either a watery or a vegetative parallel, after the manner of that which, being phenomenal, is lower class, and more given, in consequence, to mass and/or volume than to time and/or space.

 

8.   Hair, to me, is an airy thing, and even the word 'hair' is 'h' plus 'air'.  Doubtless denigratory usage of the word 'fairy' derives, in no small measure, from the combination of 'f' with 'airy', as though to say 'faggot' with 'air' or, in stylistic practice, 'bum' with a ponytail.  Such reactionary abuse is only to be expected from people whose societal basis is more barbarous and/or civilized than natural and/or cultural, but it is instructive, all the same, of the opposition which does exist, in some societies, to long hair on men, particularly when that hair is demonstrably fine and arranged in accordance with subjective procedures.  Their sense of what is decent or relevant is offended precisely because long hair 'flies in the face' of their own respect for short hair in relation to a fiery backdrop which, while still acknowledged and even respected, requires modification of a watery order, in conformity with civilized criteria.  Yet peoples are rarely homogenous but a mixture, often enough, of different ethnic and racial groupings, some of which will think one way and some of which another.

 

9.   On the subject of ponytails, I like to distinguish between the plaited ponytail as feminine, the loose ponytail as masculine, and the pigtail as supermasculine, on the basis of watery, vegetative, and airy parallels in relation to transcendentalism, and hence the context overall of air, the spiritual element par excellence.  Hence people whose cultural entitlement would be to the top tier of the triadic Beyond to which I, as a self-proclaimed Social Transcendentalist, subscribe, should ideally be of the ponytail/pigtail confraternity, since that alone is commensurate with spirituality, and it should be reflected in terms of the watery (feminine), vegetative (masculine), and airy (supermasculine) subsections of the tier in question ... come the dawn of 'Kingdom Come' in relation to the Centrist options of the triadic Beyond, as already discussed in various earlier texts.

 

 

CYCLE TWO: TRIANGULAR HEATHENISM

 

1.   Since things Heathen tend back, in due fatalistic attraction, towards the Superheathen, as Britain to the USA, there is a sense in which the inverted triangle of so-called Protestant solidarity within the British context is fated both to be, first, mesmerized and, then, ruled by the pyramidal triangle, as it were, of American so-called civilization, and that the progression or, more correctly, regression from the one to the other is akin, on the female side of life, to the eclipse of water by fire, or of (feminine) civility by (diabolic) barbarity.

 

2.   Let us take some examples of British aspects or components of triangular Heathenism: for example, the distinction between Dance Pop and Vocal Pop as musical expressions of watery emotion and instinct over Soft Rock, the mode of watery expression that, being intellectual in a sort of carnal way, one would associate with what is masculine, and hence vegetative, within such a triangular context.  (Hard Rock would be effectively beyond it in something akin to a more genuinely masculine aloofness, through vegetative vegetation, from the feminized masculinity that typifies the base of the triangle in question, and which tends, in consequence, to reflect an Anglican [Anglo-Catholic] rather than a Roman Catholic allegiance.)

 

3.   Be that as it may, there are two kinds of Pop over one kind of Rock in this inverted triangle of British civilization, and the former tend to dominate the latter in due heathenistic fashion, the feminine aspect of things always being hegemonic in Heathen contexts over what remains to or of the masculine.

 

4.   There are also, to change the parallel, two kinds of rugby over one kind of football, viz. Rugby League in the position of Dance Pop (emotional) and Rugby Union in the position of Vocal Pop (instinctual), and they are likewise, with their elongated ball, more feminine than masculine, which is to say, more objective than subjective, and thus pertinent less to vegetation than to fire and water within the overall context of watery civilization.

 

5.   Turning to politics, one could cite the Labour Party and the Tory Party as holding analogous objective positions, corresponding to fiery emotion (red) and to watery instinct (blue) over the Liberal Democratic Party, the party, if my analogical hunch is correct, of a somewhat compromised intellectuality (orange), much as though of a vegetative integrity that was habituated to being vitiated by fiery and watery onslaughts 'raining down' upon it 'from above'.

 

6.   Be that as it may, we may take as religious parallels to this British triumvirate of mainstream political options the likelihood of Presbyterianism (Dissenterism) and Puritanism (for example, Baptists or Methodists) holding the (im)moral 'high ground' over Anglicanism, given the absence of a vegetative symbolism from their respective crosses, the one arguably closer, within British phenomenal terms, to the fundamentalist element of fire and the other a per se manifestation of the humanist element of water, neither of which would seem to have any great regard for the nonconformist element of vegetation upon which they direct the greater proportion of their objective barbs, not least of all since the so-called 'Roundhead' victory of Presbyterianism and Puritanism over Anglicanism during the English Civil War (1642-49), and the consequent hegemony, within parliamentary democracy, of Protestantism over its Anglo-Catholic and very much royalist lesser brother, or perhaps one should say cousin?

 

7.   In fact, the 'free churches' are now freer than ever before to dissent, within the carefully prescribed parameters of so-called Protestant solidarity, from the Established Church, and to do and/or give things in their own necessarily more feminine way.  Not for them the Mass of vegetative taking, in due nonconformist vein!  The body of Christ is as irrelevant to them in wafer form as it is to the abstract crosses to which they heathenistically bow their effectively square heads in fundamentalist and/or humanist fashion.

 

8.   Rather than risk being deflected from my principal concern here, let me straightaway return to it and adumbrate some more aspects or components of the inverted triangle we have been discussing. - Like, for instance, red and white wines in relation, 'down below', to pale ale; or, alternatively, like free-verse poetry and free-verse drama in relation to novelistic fiction, albeit a fiction that tends to eschew overly philosophical leanings, and to suffer its narrative unfolding to be compromised by both dramatic and poetic intrusions, in keeping with its susceptibility to that which, within the watery parameters of British civilization, tends to hold the high (im)moral ground in due objective, and hence feminine, fashion.

 

9.   Assuredly a parallel with Soft Rock rather than Hard Rock for those novelists who, if they haven't already achieved, intend to achieve and, more importantly, to retain recognition within the British context.  Anything else (less) would be un-British to the point of possibly amounting to an Irish subversion, via philosophical literature, of something that should be more Anglican than Roman Catholic, more Association Football than Gaelic Football, more pale ale than stout, more Liberal Democratic than (presumably) Fine Gael, and to have, for its compromised content, more 'cowshit' than 'bullshit' in consequence of being a Soft-Rock parallel that must needs defer, through Protestant solidarity, to the Dance-Pop 'cowpuss' and the Vocal-Pop 'cowpiss' of the poetic and dramatic 'free spirits' (sic.) who rule or, at any rate, govern a heathenistic roost, largely, though not exclusively, at their expense!

 

 

CYCLE THREE: TRIANGULAR SUPERHEATHENISM

 

1.   Carrying on from where I left off, I should like to add to the above contentions the likelihood of two kinds of piano, viz. grand and upright, having an analogous position to, say, Rugby League and Rugby Union over Association Football, in that the most obvious instrumental choice for the base of the inverted triangle of British civilization would be a guitar, particularly one that was semi-electric, and hence of a naturalistic constitution compromised by realism.

 

2.   Thus two keyboard instruments, corresponding to the fiery and watery aspect of things within a phenomenal context, over one type of (plucked) stringed instrument, the latter very much the vegetative parallel within the inverted triangle, albeit on the basis of an analogue with Soft Rock, as befitting its compromised nature.

 

3.   When we consider the pyramidal triangle of American so-called civilization, however, we find that the phenomenal distinctions between what I have somewhat colloquially referred to as 'cowpuss', 'cowpiss', and 'cowshit' are less relevant to this noumenal context than distinctions between what effectively amount to 'supercowpiss', 'sub-bullgas', and 'subcowpus', the latter two corresponding to the base of the triangle in question, a triangle which is dominated from the spatial-space point of view of that which, corresponding to the superfeminine, is both anterior to and, in a manner of speaking, higher than the plane of time to which both the submasculine and the subfeminine parallels of what I have somewhat colloquially termed 'sub-bullgas' and 'subcowpuss' duly appertain, like ears and heart under eyes, or, in cosmic terms, the sun and Venus under the stellar cosmos, with particular reference, in the latter instance, to the central star and/or stars of the Galaxy, about which both the sun and Venus effectively revolve.

 

4.   Be that as it may, the pyramidal triangle offers us a number of analogous parallels to the inverted one, not least of all in terms of the domination of the male aspect, viz. the submasculine, by its female aspects, viz. the superfeminine and subfeminine, both of which tend to conspire together, in Cupid-like fashion, to constrain the submasculine aspect of things to an inferior role and position within the triangle in question, even to the extent of the sort of denigration that attaches to Satan as 'Devil' vis--vis Jehovah and/or Allah as 'God', so that metachemical fire in the respective guises of light and blood tend to take (im)moral precedence over metaphysical fire, the fire whose principal attribute is heat rather than light, and which is accordingly solar rather than stellar, of the Satanic 'Fallen Angel' as opposed to the Jehovahesque 'First Mover' corresponding, so I teach, to the superfeminine, and thus effectively to that which is noumenally objective in sensual, or 'once-born', terms, and therefore anything but Divine, even by the religiously false standards of cosmic association to which the personifications in question effectively pertain.

 

5.   However, even if the Devil is taken for 'God' and God for 'the Devil' in this barbarous context of cosmic primitivity, the superfeminine holds the (im)moral 'high ground' over the submasculine, aided and abetted by the subfeminine to which it occasionally defers, as eyes to heart.  Jehovah and Allah have the better of Satan in cosmic terms, pretty much as the stellar plane of, presumably, the central star of the Galaxy ... and Venus (have the better) of the sun.  Now what applies negatively, in relation to cosmic primacy, doubtless applies positively, in relation to universal supremacy, where I would tend to believe that Moses and Mohammed have the better of David, pretty much as the eyes and heart of the ears.

 

6.   Wherever the female side of life is hegemonic over the male side of it, then things are heathenistic, and that is why the noumenal triangle I have been describing is Superheathen in its space/time integrity.  In religious terms, one might argue that Hindu and Moslem parallels have the better of a Judaic parallel, though where America is concerned this would be obviously less than literally the case, given its Western and therefore largely Christian traditions.

 

7.   Let us now take some parallels that are quintessentially American.  Like, for example, fries in the superfeminine position at the apex of the pyramidal triangle and burgers and cola, the latter more likely to be served in a plastic beaker, at its base, fries assuming a light-like stellar parallel and burgers a heat-like solar one, with a blood-like Venusian parallel being reserved to cola.  For fries, burgers, and cola are as quintessentially American, and hence Superheathen, as things can get!

 

8.   As, in another context, are American so-called football (gridiron), baseball, and basketball, the first corresponding, it seems to me, to the light-like stellar position, the second to the fire or heat-like solar position, and the third to the blood-like Venusian one, the position of beakered cola and, in universal terms, the heart as opposed to either the eyes or the ears.  Certainly one would expect objectivity, and hence ball elongation, on the Cupidian axis, so to speak, of eyes to heart, stellar to Venusian, and both gridiron and basketball furnish us with just such an objectification, albeit modified, in relation to the plane of time, to schematic segmentation of what is a large round ball in the case of basketball, which is arguably less objective than the ball used in gridiron, but still more objective than the small ball appertaining to baseball, that noumenally subjective alternative to the female axis of Cupidian 'fall' which is arguably more submasculine than either superfeminine or subfeminine, not least of all in relation to its employment of a phallic-like (though not necessarily fries-like) bat to hit the ball as high and far as possible, in marked contrast to the 'touch-down' or 'place-down' scoring methodologies one would more usually associate with both gridiron and basketball.

 

 

CYCLE FOUR: COMPARING HEATHEN AND SUPERHEATHEN

 

1.   But if gridiron, baseball, and basketball are quintessentially American sports, and thus aligned, in Superheathen fashion, against or behind the rugby/football distinctions of British sport (not to mention cricket, if we substitute this bat-wielding game for Rugby League in the interests of a more comprehensive achievement of heathenistic parallels to the above, with Rugby Union arguably paralleling gridiron, cricket paralleling baseball, and Association Football paralleling basketball), then the idea of two types of keyboards, viz. grand and upright pianos, over one type of guitar in the British context should lend itself to the converse notion, where the pyramidal triangle is concerned, of one type of keyboard over two types of guitar or, at any rate, over instruments that are more likely to correspond to heat and blood, ears and heart, than to light.

 

2.   Comparing this instrumental alternative to the inverted triangle, I would strongly argue in favour of synthesizers for the light-like parallel, corresponding to gridiron in sport, and of brass and guitar synthesizers and/or hand percussion for the other parallels, those affiliated with baseball and basketball respectively.

 

3.   Certainly the synthesizer is a quintessentially American instrument, used in a variety of musical contexts, and I believe that it offers a light-like musical role that tends to dominate both brass and hand percussion, the one category arguably closer, in its fiery heat, to the ears and/or the sun and the other category arguably closer, in its bloody fire, to the heart and/or Venus, neither of which would be incompatible with the hegemony of the eyes and/or stellar plane within the Superheathen context of the pyramidal triangle of American so-called civilization - in reality, a civilization that is dominated, in 'once-born' sensual fashion, by the metachemical power of barbarity.

 

4.   Be that as it may, it is difficult to avoid equating the synthesizer with Modern Jazz, brass with the Blues or, at any rate, Jazz Blues, and hand percussion with Rhythm 'n' Blues and/or Soul, the American equivalents, by and large, to British pop (of the dance and vocal categories) and Soft Rock, and I would argue for an instrumental parallel between upright pianos and synthesizers, grand or, more probably, electric pianos (burning cross parallels?) and brass, and semi-electric guitars and hand percussion and/or guitar synthesizers, bearing in mind the sports categories that induced us to pair rugby with gridiron, cricket with baseball, and football with basketball, even though no exact parallel exists, nor could ever be expected to exist, between the inverted triangle of Heathen phenomenality and the pyramidal triangle of Superheathen noumenality, the latter of which is less watery and feminine, overall, than fiery and diabolic in relation to a metachemical, rather than a chemical, hegemony.

 

5.   Even in terms of food the parallels would have to be loose, insofar as fries, burgers, and cola correspond to space and time rather than to volume and mass, and are thus anything but exactly equivalent to what would, I guess, be a fish & chips plus orangeade-type parallel, with chips corresponding to fries, fish to burgers, and orangeade to cola.

 

6.   Be that as it may, there are different methodologies of cooking food that we can conceive of in relation to each of the triangles in question, and I would have no hesitation in ascribing to the Heathen one, chiefly characteristic of Britain, distinctions between boiling with the saucepan-lid off, frying in a frying pan, and roasting in the oven, this latter, availing of cooking oils, a watery kind of masculine parallel compared to the watery femininity of what may be called free boiling and the fiery subfemininity or, rather, pseudo-subfemininity of frying with the aid of a frying pan.

 

7.   But if roasting, boiling, and frying correspond to the inverted triangle of British Heathenism, then it seems to me that the pyramidal triangle of American Superheathenism is more open to deep frying in the case of the superfeminine parallel at its apex, to flame grilling in the case of the submasculine parallel, and to microwave roasting in the case of the subfeminine parallel, both of which would stand on opposite points of the base of the triangle in question, so that we move from a hegemonic deep frying to an associative microwave roasting via a subordinate flame grilling, the latter the submasculine equivalent, in analogical terms, of frying-pan frying, while deep frying would be the superfeminine equivalent of free boiling, and microwave roasting the subfeminine equivalent of oven roasting, the type of cooking that corresponds to the base of the inverted triangle and suffers, in typically British fashion, two types of femininity to exist above it ... in the guise of free boiling and frying-pan frying.

 

8.   One thing is certain: the phenomenal modes of cooking utilize a conventional oven, whether directly, as in the case of roasting, or indirectly, via saucepan and frying pan, whereas the noumenal modes of cooking get behind the use of a conventional oven in relation, principally, to frying and/or grilling racks and to that most unconventional of ovens called a microwave.  There are, in effect, two external methodologies and one internal one ... where deep frying and flame grilling vis--vis microwave roasting are concerned, as between eyes and ears (sensual) vis--vis heart (sensible), or stellar and solar (sensual) vis--vis Venusian (sensible), whilst in the phenomenal context below this there are likewise two external methodologies and one internal or, more correctly, externalized internal one ... where frying-pan frying and free boiling vis--vis oven roasting are concerned, as between fiery tongue and watery tongue (sensual) vis--vis vegetative phallus (sensual), or moon and tides (sensual) vis--vis what is earthly (sensual).

 

 

CYCLE FIVE: CHRISTIAN AND SUPERCHRISTIAN ALTERNATIVES

 

1.   Turning from the Superheathen/Heathen options to the Christian/Superchristian ones, which have less to do with female-dominated triangles than with non-triangular hierarchies in which the male side of life has been liberated from female dominion and enabled, in consequence, to rise above woman on both vegetative and, more importantly, airy terms, the latter commensurate, in the Christian context, with a relative degree of supermasculinity, we may posit for our cooking parallels the likelihood of lid boiled at the bottom, in due pegged-down femininity, followed in ascending order by oven baked in the masculine position above this, and oven grilled in the supermasculine or, at any rate, at best quasi-supermasculine position at the top, so that the ascension is from two internal methodologies of cooking to one external or, rather, internalized external method in which a down-turned, gas-fuelled flame duly grills whatever foodstuff has been entrusted to it.

 

2.   Now just as we may distinguish oven roasting from free boiling and frying-pan frying on the basis, admittedly somewhat colloquial and in questionable taste, of a 'cowshit' metaphor under 'cowpiss' and 'cowpuss' metaphors, both of which are more authentically feminine, so we can distinguish the oven-baked and oven-grilled methodologies of 'Christian cooking' from the lid-boiled methodology on the basis of the ascension of both 'bullshit' and 'bullgas' metaphors over their 'bullpiss' counterpart, the pegged-down wateriness which could be said to defer, in quasi-Christian vein, to the more genuinely masculine alternatives above, pretty much, in sporting terms, as Camogie to Gaelic Football and Hurling, or Catholic humanism (Marianism) to Catholic nonconformism (Christism) and Catholic transcendentalism (prayerful universality).

 

3.   Be that as it may, we need not doubt that the Christian alternatives to the Heathen norms of cooking, sport, etc., will be relatively more male-biased, and that, far from constituting a parallel with Soft Rock, the oven-baked mode of cooking is closer to Hard Rock in its vegetative ascendancy over fluidal compromise to a degree which calls forth the analogy with 'bullshit' rather than, as in the oven-roasting context, with 'cowshit'.

 

4.   Christianity may not, in its overly phenomenal basis in mass and volume, Mary and Christ, allow for a genuine supermasculine, and hence spiritual, ascendancy over vegetation, but the gas-fuelled grilling we have identified with a quasi-supermasculine position is at least beyond anything to be found in the inverted triangle of Heathen (Protestant) civilization, even if it necessarily falls short, in its phenomenal associations, of what might be called 'superbullgas', the more genuinely supermasculine metaphor one would have to reserve, in due Superchristian vein, for the cooking methodology that accords with transcendentalism per se, and thus with that order of non-triangular ascension, effectively appropriate to 'Kingdom Come', which lies beyond anything Christian.

 

5.   With regard to such a Superchristian hierarchy, I should like to posit the contention that new forms of pegged-down boiled and baked food which transcend the phenomenality of conventional ovens have to be conceived of in relation to this ultimate cooking context, and that if microwave ovens are not the type of unconventional means most applicable here (which seems somewhat doubtful in the absence of any alternative), then something arguably very similar must be allowed for, in keeping with the noumenal requirements of the context in question.  For nothing short of a noumenal antithesis to the deep frying, flame grilling, and microwave roasting of the Superheathen cooking methodologies could be relevant to a Superchristian dispensation, and in cooking, no less than in a variety of other contexts, the overall result should be a more genuinely spiritual parallel ascending, in gassy vein, over reformed orders of intellectuality and instinctuality, masculinity and femininity, to the greater advantage of mankind, with particular emphasis on the implications of that term for male ascendancy beyond anything hitherto attained to in the Christian past.

 

6.   Thus while there would still be metaphorical scope for the notion of 'bullpiss', now presumably further pegged-down to what may well be a 'sub-bullpiss' level way beyond the Christian humanism of old, our 'bullshit' and 'bullgas' metaphors would need to be elevated to a 'super' standing, in keeping with the need, within Superchristianity, of enhanced maleness both in relation to vegetation and, more importantly, to air, the former nonconformist and the latter transcendentalist, opening out, in internalized externality, towards a universality which goes way beyond anything prayerful in its commitment to authentic spirituality.  Doubtless the watery and vegetative parallels would still be internalized, after their separate fashions, but the airy parallel, now more genuine than ever before, would reflect that which was universally selfless, and thus noumenally holy.

 

 

CYCLE SIX: INNER METAPHYSICAL UNIVERSALITY

 

1.   Turning away from analogical parallels, let us now distinguish, within transcendentalism, what may be called the inner metaphysical universal self (of superconscious mind) from the inner metaphysical universal not-self (of supernatural will) and the inner metaphysical universal selflessness (of supercultural spirit).

 

2.   Clearly, that which is of the inner metaphysical universal self is of the superconscious mind, the superego of the superman, and contrasts not only with the inner metaphysical universal not-self ... of supernatural will, the formful will of the lungs to breathe, but with the inner metaphysical universal selflessness ... of supercultural spirit, the air that is breathed by the lungs and which becomes, for the supermasculine meditator, the spiritual redemption, through perfect content(ment), of his self.

 

3.   Such a spiritual redemption is achieved precisely because the essence of selfless universality provides, in its boundless lightness, a release for the inner metaphysical universal self from its selfishness, and thereby enlightens it, making it (super)conscious of a joy which lifts it beyond both inner metaphysical profanity and divinity, inner metaphysical self and not-self, towards inner metaphysical sublimity, which is nothing less than the heavenly condition which comes upon that which is able to identify itself with selfless universality on the out-breath of the spirit.

 

4.   This superconscious self, which is not of itself spirit but owes its origins to spirit, becomes for the nonce one with spirit, and is therefore rendered holy by that which transcends the inner metaphysical universal self in its selfless universality, and brings to the self-transcending inner metaphysical universal self an accommodation with its soul, so to speak, the sensible being of sublime joy (bliss), pretty much as a fall-back from one extreme to another within the inner metaphysical context, before, returning to its rational or, rather, super-rational selfishness again, the inner metaphysical universal self plunges anew into the inner metaphysical universal not-self of the (inner metaphysical) divine will, in order to be borne aloft, on the ethereal wings of the out-breath, towards both a deliverance from itself and an accommodation, more importantly, with that core of itself which is the metaphysical response to selfless universality.

 

5.   For behind the superconscious mind of the superego, or inner metaphysical universal self, lies the super-unconscious mind of the superego's soul, or inner metaphysical universal unself, and it is this which the superego experiences, once it is lifted free of itself by selfless universality and rebounds from spirit to soul, before regaining its (super)rational equilibrium and returning, albeit briefly, to itself.

 

6.   Hence there is for the meditating Transcendentalist a cycle of progressions from mind to soul or, rather, soul-mind via will and spirit, as from self to unself-self via not-self and selflessness, in which the entire gamut of metaphysical possibility is explored and experienced.  The out-breath is less Heaven for the meditating Transcendentalist than the means to the heavenly End which comes upon it when it is thrust back from lightness to enlightenment, from spirit to joy, and experiences the kernel of its metaphysical being.... Or, rather, selfless universality is heavenly alright, but the lightness of spirit is simply too much for the self to abide with for very long, and it is therefore thrust back upon its inner kernel as upon the most desirable of hells which the mind of (super)man could possibly experience, and is enlightened by metaphysical soul, the soul not of Hell per se, still less of anything metachemical on the Cupidian axis of space-time, but of the innermost depths of that transcendent earth which is commensurate with the mind of inner metaphysical universal self, and which would otherwise remain too deeply buried for experiential exhumation, so to speak, were it not for the rebound from universal selflessness which allows the self to realize its soulful kernel, before regaining its equilibrium and plunging from superego into superwill, as from the superself to supernature, as before.

 

7.   Thus a progression not only from mind to spirit via will on the plane of inner metaphysics, but from mind to soul-mind via will and spirit there, as from the Son to the Risen Son via the Father and the Holy Ghost, the former commensurate with ultimate God and the latter with ultimate Heaven, as, on a lower level, with lungs and breath, the form and content of inner metaphysical universality, which both take from the self and give back to the self enhanced experience of its soulful core.

 

 

CYCLE SEVEN: METAPHYSICAL SUBATOMICITIES

 

1.   Thus the soulful core of the inner metaphysical universal self is anything but soul per se, which appertains not to metaphysics but to metachemistry, not to airiness but to fieriness, and is therefore commensurate, through emotion, with love rather than joy, the (latter of which is the) most sublime feeling known to mankind.

 

2.   One could call this soul-mind of the inner metaphysical universal self the transcendent soul, since it is anything but fundamentalist in the strictly religious sense, albeit fundamental to the self in question, which normally exists at a (super)rational remove from it as superconscious mind.

 

3.   Such superconscious mind, being (super)rational, is in subatomic terms less photonic than protonic, and is therefore pertinent, so I contend, to protinos, the elementinos I have customarily associated with sensible (as opposed to sensual) metaphysics, and thus with the inner metaphysical universal self.

 

4.   Yet mind can be conventional and neutronic or radical and deuteronic even here, in the inner metaphysical realm, and therefore we can distinguish between the neutronic protinos, as it were, of conventional superconscious mind and the deuteronic protinos of radical superconscious mind, the superconscious mind that is completely 'turned on', in meditative terms, and (super)consciously engaged with both the inner metaphysical not-self and universal selflessness, the lungs and the breath, to a higher or more radical extent than would otherwise be the case - an extent, in short, nothing short of God and Heaven.

 

5.   Likewise, the inner metaphysical not-self will gradually shift from a more or less electronic mode of metaphysical willing to a positronic mode of such willing, as it changes from conventional to radical breathing or, rather, from breathing to meditating, breath to spirit, and so passes from the electronic protinos, as it were, of conventional supernatural will to the positronic protinos of radical supernatural will, the fully committed meditating that transcends breathing and offers to the turned-on inner metaphysical self, which will likewise be in its radical mode, the experience of spirit, such that achieves a protino purity of lightness on the out-breath, the breath that is truly holy, and hence universal.

 

6.   But the radical inner metaphysical self of deuteronic protinos can only react to the protino lightness of the out-breath, and thus rebound back from it towards its own inner kernel, which is less (super)rational than (super)soulful, and hence affiliated to photinos to an extent that obliges us to conceive of it in terms of photonic protinos, the soul-mind of joyful self-realization for the inner metaphysical universal self that follows upon its spiritual redemption through selfless universality, and obliges it to come face-to-face, so to speak, with its own inner depths.

 

7.   Thus not only is there a neutronic and/or deuteronic mode of protino selfishness, there is a photonic mode of such selfishness which is the reward for selfless universality, once the inner metaphysical universal self has passed through both the electronic and, in particular, positronic protinos of the not-self and the protino purity of selfless universality, and earned the right to joyful self-indulgence in consequence, its own super-rational level of protino being temporarily eclipsed by the supersoulful level of it that we have identified with photonic protinos, the blissful 'Hell-Earth' of inner metaphysical self-realization which we may equate with enlightenment, and from which the superconscious mind will return to its customary equilibrium, before plunging anew, through ongoing meditative praxis, into the divine will of the not-self.

 

8.   However, to return to the point I was making at the beginning of this cycle, the blissful 'Hell-Earth' of inner metaphysical self-realization is vastly different to and distinct from the Hell of, say, inner metachemical self-realization, where emotional love has its fiery throne, and we are less concerned with photonic protinos than with photinos as such, which pertain, after all, to the metachemical axis of space-time materialism, the photon-to-photino axis of metachemical sensuality and sensibility, which is as far removed, in noumenal terms, from the metaphysical axis of time-space idealism, of proton-to-protino subatomicity, as it is possible to imagine.  Fortunately, the sentient (feeling) self-realization of the inner metaphysical universal self stops well short of any emotional self-realization, and that is why it is anything but evil in its metaphysical essence but affiliated, by contrast, to that which is wise - the joyful wisdom, in a phrase, of the superman.

 

 

CYCLE EIGHT: METAPHYSICAL CONTRASTS

 

1.   Just as there is an inner metaphysical universal self, the superconscious mind, so there is likewise an outer metaphysical universal self, the subconscious mind, and this mind has less to do, in sensibility, with lungs and breath than, in sensuality, with ears and airwaves, in due 'once-born' terms.

 

2.   Hence we can plot a progression, within outer metaphysics, from the subconscious mind to subnatural will, the will of the ears to hear, and thence to subcultural spirit, the spirit of sound-bearing airwaves, with the subconscious mind of the outer metaphysical universal self reacting to what comes-in upon it from the airwaves, which may or may not lead it to a deeper positive experience of itself, even to the extent of aurally-conditioned joy.

 

3.   But to achieve such a deeper positive experience of itself, the outer metaphysical universal self must be committed to the outer metaphysical universal not-self, and thus be utilizing the ears to listen to what is at large upon the airwaves.  For while ears hear, no less than lungs breathe, only the (sub)conscious commitment of the outer metaphysical universal self to them results in listening, the aural equivalent of meditating.

 

4.   Thus listening is the prerequisite of receiving what is on the airwaves, for only through listening is the subconscious mind 'turned on' and therefore in a position to be transported towards the sound to which it is aurally committed, as the outer metaphysical universal self utilizes the comparable not-self to achieve selfless universality in relation to the airwaves, but only as a vehicle for enabling it to rebound back from such selflessness to its own inner core, and thus experience itself more fully or profoundly than would otherwise be possible.

 

5.   For it to have any prospect of joy, albeit merely in relation to sensual conditioning, the subconscious mind must be listening to something which is likely to lead to its being positively enhanced, and this requires recourse, as a rule, to music, and only to such music, moreover, as is likely to result in positive feelings, even unto joy, for the self in question.

 

6.   Hence music, the metaphysical art form per se, is a prerequisite of self-fulfilment for the outer metaphysical universal self, which, in listening, is able to distinguish music from noise, and thus to rise above sound in pretty much the same way that meditating enables the inner metaphysical universal self to rise above the breath, thereby achieving an accommodation with spirit.

 

7.   Hence music is to noise what spirit is to the breath, and as the subconscious becomes more attuned to listening, so noise is transmuted into music, and music is duly reacted against time after time as the self in question rebounds from selfless universality to its own soulful depths, its inner kernel, and experiences itself for better or worse, though usually for the better with better-quality music, in relation to what it was listening to.

 

8.   Thus in no way does one, as outer metaphysical universal self, listen to music for the sake of listening, any more than one meditates, as inner metaphysical universal self, for the sake of meditating.  In both cases, what the relevant self does is a means for it to a greater end, the end, namely, of joyful self-realization, aided and abetted by the appropriate not-self, in response to selfless universality.

 

9.   More important than what is being listened to is the effect it creates for the outer metaphysical universal self, and if this effect is positive and self-fulfilling, then the experience will have been justified.  For more important to the mind than will or spirit is soul-mind, and such soul-mind, centred in joy, is the reward for mind's commitment to either sensuality (if auditory) or sensibility (if respiratory), as the case may be.

 

10.  I teach, however, that the deepest, most profound and lasting joy can only come from sensibility, and thus from meditation, and that sensory joy is indeed a poor cousin of that ultimate joy which comes from the soundless spirit of turned-on breath, once the superconscious mind has rebounded from selfless universality to an extent which results in the deepest, and therefore most joyful, self-knowledge it is possible to achieve.

 

11.  But as air, breath, and spirit are three stages of inner metaphysical progress for the superconscious mind, so sound, noise, and music are the equivalent stages of outer metaphysical progression for the subconscious mind, stages of ever-deepening metaphysical idealism which portend the possibility of joyful self-realization for the self that selflessly cultivates them via the intermediary will of the appropriate not-self, and not, be it remembered, for their own sake, but as a means to the deepest contentment.

 

 

CYCLE NINE: SELF AND MIND

 

1.   One should, I believe, distinguish what may be called the subego from the subconscious, and pretty much as one would distinguish the superego from the superconscious.  For both the subego and the superego exist, as selves, in relation to their respective not-selves, whereas the subconscious and the superconscious have more to do with selfless universality, as matters proceed, in the one case, from hearing to listening, and, in the other case, from breathing to meditating.

 

2.   Hence the outer metaphysical universal self is in its subegocentric manifestation, its conventional mode of selfhood, when not specifically or fully committed to the will of the outer metaphysical universal not-self (to hear), but progresses to its subconscious and more radical mode of selfhood when listening, via the outer metaphysical universal not-self (of the ears) to such music, say, as is at large upon the airwaves at the time.

 

3.   Likewise, the inner metaphysical universal self is in its superegocentric manifestation, its conventional mode of selfhood, when not specifically or fully committed to the will of the inner metaphysical universal not-self (to breathe), but progresses to its superconscious and more radical mode of selfhood when meditating, via the inner metaphysical universal not-self (of the lungs), upon the spirit of the breath.

 

4.   Hence while the subego generally exists in relation to noise and the subconscious, by contrast, in relation to music, the superego generally exists in relation to the breath and the superconscious, by contrast, in relation to the spirit.  Neither, however, exists in relation to airwaves or air, since the sound of the one is detected by the will of the outer metaphysical universal not-self (to hear), whereas the soundless oxygen of the other is inhaled by the will of the inner metaphysical universal not-self (to breathe), and neither hearing nor breathing have anything to do, in consequence, with the self which is either aware of hearing (subego) and breathing (superego) or specifically committed to hearing and breathing for purposes of listening (subconscious) and meditating (superconscious).

 

5.   There is, however, a sense in which both the subego and the superego of metaphysical universal selfhood can think, though only, I contend, in relation to the ears and the lungs and/or to what applies to them on the airwaves and air, since we have to allow for thinking, and hence cogitating, throughout the entire brain, not just in connection with the ego, or conscious mind, as applicable to the midbrain.  Thus we should allow for thinking in relation to what is arguably the backbrain, where the subego is concerned, and in relation to the forebrain in connection with the superego, the former sensually situated in sequential time and the latter more sensibly situated in spaced space, the inner pole of the forebrain which would metaphysically contrast with the outer pole of the backbrain.

 

6.   Be that as it may, there is no doubt in my mind that there is such a thing as metaphysical thought, the thought of the proton in time and of the protino in space, and I would strongly argue that while poetic thought would more accord, when genuine, with the subego situated in the backbrain, philosophic thought should more accord with the superego situated in the forebrain, the self that thinks metaphysically on an internal and sensible basis, rather than on an external and sensual one.

 

7.   But each self thinks not merely for the sake of thinking (though that can of course happen), but in order, more importantly, to achieve mind for itself, even unto the depths of soul-mind, once the spirit of universal selflessness has played its part and made such a profounder experience possible to the self or, rather, mind, be it subconscious or superconscious, which has sanctioned it, and which is then, as mind, unselfish to a deeper subconscious or superconscious degree, as the case may be.

 

 

CYCLE TEN: ALTERNATIVE KINDS OF SELF AND MIND

 

1.   It would seem, then, that the metaphysical self, be it outer or inner, is only unselfish in mind, and that to achieve mind it must be consciously committed, via the will of the relevant not-self, to selfless universality, thereby becoming spiritualized to an extent which precipitates it back upon its own inner core as soul-mind, be it in connection with the subconscious or, more sensibly, with the superconscious.

 

2.   Such soul-mind makes the mind that experiences itself ... more fully than would otherwise be possible ... unselfish to a deeper degree, since it is now enriched, metaphysically, by the feeling of joy, and joy is the profoundest and most sublime feeling known to mankind.

 

3.   But neither pure mind nor soul-mind, spiritual superconsciousness nor sentient superconsciousness, numinously enrapt in sublime feelings, are greatly congenial to the self for any length of time, since the self is the bedrock, so to speak, of mind, and consequently there will be a returning to selfhood, be it subegocentric or superegocentric, before any prospect of renewed progression to selfless universality via the appropriate not-self can be anticipated, since it is not mind which embraces the not-self, but the self that is determined to progress through not-selfhood into selfless universality, and thus become mind anew.

 

4.   Now in becoming mind anew, one is liberated from self into that which, being psychic, is unselfish, be it in subconscious (from subegocentric) or in superconscious (from superegocentric) terms, and is therefore in a position to dive beneath self, via selfless universality, to the profounder unselfishness of soul-mind, which is the raison d'tre of metaphysical commitment, be it in relation to listening to music or, more sensibly, to meditating upon the spirit, the subconscious and superconscious poles of metaphysical life which, being noumenal, is eternal.

 

5.   Of course, there are what may be called psychic poles of other types of life, or lifestyle, as we withdraw, in imagination, from the element of air to the elements of vegetation (physical), water (chemical), and fire (metachemical), and these less than idealistic types of lifestyle also have their psychological bases in one kind or another of selfhood.

 

6.   If the metaphysical self of the subego and/or superego, centred in the noumenal form of truth, becomes subconscious and/or superconscious through the noumenal content(ment) of joy, then the physical self of the outer and lower ego and/or the inner and upper ego, centred in the phenomenal form of knowledge, becomes lower conscious and/or upper conscious through the phenomenal content(ment) of pleasure.

 

7.   Similarly, if the chemical self of the outer and upper unego (sensual id) and/or the inner and lower unego (sensible id), based in the phenomenal power of strength, becomes upper unconscious and/or lower unconscious through the phenomenal glory of pride, then the metachemical self of the super-unego (sensual soul) and/or sub-unego (sensible soul), based in the noumenal power of beauty, becomes super-unconscious and/or sub-unconscious through the noumenal glory of love.

 

8.   There are of course negative alternatives to what, in the above-mentioned examples, are all positive attributes, but such negative alternatives apply less to selves than to antiselves, as discussed elsewhere in my overall philosophy.

 

9.   We can also further distinguish the outer manifestations of selfhood from the inner manifestations thereof, the sensual from the sensible and vice versa, with the aid of the axial progressions which bisect the planes of space, time, volume, and mass, and which enable us to plot the descent, in noumenal objectivity, of metachemistry from spatial space to repetitive time in space-time materialism; the descent, in phenomenal objectivity, of chemistry from volumetric volume to massed mass in volume-mass realism; the ascent, in phenomenal subjectivity, of physics from massive mass to voluminous volume in mass-volume naturalism; and last, but hardly least, the ascent, in noumenal subjectivity, of metaphysics from sequential time to spaced space in time-space idealism.

 

10.  Hence it is that outer and inner forms of the same type of self exist, and that the outer, correlating with what religion would call 'once born', is the sensual inferior of the 're-born' inner manifestation of any given self, be it metachemically objective and/or chemically objective on the female side of life, or physically subjective and/or metaphysically subjective on its male side, the difference, in elemental terms, between fire and water on the one hand, and vegetation and air on the other.

 

11.  Yet each of these alternative selves has a not-self and a mode of selfless universality (if noumenal) or personality (if phenomenal) peculiar to it, which provides it with an escape into unselfishness of one kind or another, with the possibility of a deeper experience of itself through a soulful order of unselfishness than would otherwise be possible.  Pleasure, pride, and love are alternative modes of self- or, rather, unself-realization, but they are all, without exception, elementally inferior to joy, as knowledge, strength, and beauty are such to truth.

 

 

CYCLE ELEVEN: METAPHYSICAL RELATIONSHIPS

 

1.   Since the distinction between metaphysical self and mind is one of psychology vis--vis psyche, of the psychological self that becomes, through selfless universality, psychically unselfish and thus liberated from itself into, first, pure mind and, then, soul-mind, the deeper unselfishness that is the product of a reaction from selfless universality, so it should follow that the metaphysical self (ego) is closer to the nature of the not-self, and the unself (mind) closer, by contrast, to the culture of selfless universality, since the former is akin to form and the latter to content, and it is the progression of self through the natural form of the not-self which enables it to achieve unselfish transmutation in connection with the cultural content of selfless universality.

 

2.   Thus the progression, within noumenal subjectivity, from the not-self to selfless universality is equivalent to a progression from nature to culture, the psychological self (ego) being commensurate with the form of the one, and the psychical unself (mind) commensurate with the content of the other, whether this be in connection with 'once-born' metaphysics or 're-born' metaphysics.

 

3.   We thus have to distinguish between the subegocentric commitment to subnature and the subconscious commitment to subculture on the one hand, that of 'once-born' metaphysics, and between the superegocentric commitment to supernature and the superconscious commitment to superculture on the other hand, that of 're-born' metaphysics, the former, of course, sensual and the latter sensible.

 

4.   Hence not only is the metaphysical not-self commensurate with nature, be it subnaturally in relation to ears or supernaturally in relation to lungs, but the form of nature is commensurate with the self, since it is the form which conditions self in response to the nature of the not-self.

 

5.   Likewise, not only is metaphysical selfless universality commensurate with culture, be it in relation to subconscious music or to superconscious spirit, but the content of culture is commensurate with the unself, since it is the content which conditions unself in response to the culture of selfless universality.

 

6.   Hence neither the self nor the unself, neither ego nor mind, would exist metaphysically were it not for the existence of the not-self and selfless universality, nature and culture, which are respectively anterior and posterior to the self/unself in question.  There is no subegocentric self and subconscious unself without a commitment to metaphysical nature and culture, since it is the self (ego) and its unselfish extrapolation (mind) which derive from the not-self and selfless universality, not vice versa, and the achievement of metaphysical selfishness and/or unselfishness is conditional upon, firstly, an acknowledgement and, then, the conscious utilization of metaphysical nature and culture for purposes of self/unself-realization.

 

7.   Certainly, the potential for metaphysical self/unself-realization exists in the psychology/psyche of the brain, with particular reference, I contend, to the backbrain where outer metaphysics is concerned and to the forebrain in connection with its inner counterpart, but such a potential will remain dormant unless metaphysical nature and culture awaken it from slumber, so to speak, and presumably in consequence of the diminution of some lower self/unself to which one was previously more committed, to the comparative exclusion of the metaphysical not-self and selflessness.

 

8.   But, once achieved, the metaphysical self/unself, whether outer or inner, has the ability to take charge and to consciously determine the extent to which it will exist in relation to metaphysical nature and culture.  For it is neither desirable nor possible to listen to music or meditate upon the spirit all day, every day of the year, to the exclusion of everything else, and the metaphysical self/unself will only exist in awakened guise so long as it is consciously committed to one or other of the options in question, not after one, as an individual human being, has turned to other concerns and effectively ceased to be metaphysical.  Then it is that some other self or even antiself (negative self) ensues upon the termination of positive metaphysical selfhood.

 

 

CYCLE TWELVE: AXES AND PLANES

 

1.   The spiritual self/unself exists, in 're-born' noumenal terms, above the intellectual self/unself, as superego/superconscious above upper ego/upper conscious, whereas the aural self/unself exits, in 'once-born' noumenal terms, above the carnal self/unself, as subego/subconscious above lower ego/lower conscious, the latter of course sensual where its intellectual counterpart is sensible.

 

2.   Such it is on the male side of life, wherein the elements of vegetation and air have their subjective places, the one with regard to the phenomenal planes of mass and volume, the other with regard to the noumenal planes of time and space.

 

3.   On the female, or objective, side of life, however, the emotional self/unself exists, in 're-born' noumenal terms, above the instinctual self/unself, as sub-unego/sub-unconscious above lower unego/lower unconscious, whereas the optical self/unself exists, in 'once-born' noumenal terms, above the verbal self/unself, as super-unego/super-unconscious above upper unego/upper unconscious, the latter of course sensual where its instinctual counterpart is sensible.

 

4.   Such it is on the female side of life, wherein the elements of fire and water have their objective places, the one with regard to the noumenal planes of space and time, the other with regard to the phenomenal planes of volume and mass.

 

5.   Thus whereas on the male side of life we have an ascension, in vegetation, from phallus to brain and, in air, from ears to lungs, on the female side of life, by contrast, we find a descension, in fire, from eyes to heart and, in water, from tongue to womb.

 

6.   This is, of course, in terms of the two-way bisecting of four planes in each case on a diagonal basis, such that grants us in the one case, that of male ascension, mass-volume naturalism within vegetation and time-space idealism within air, as opposed, in the other case, that of female descension, to space-time materialism within fire and volume-mass realism within water.

 

7.   Hence the subjective elements provide the possibility of an ascension from physics to metaphysics, vegetation to air, while the objective elements provide the possibility, by contrast, of a descension from metachemistry to chemistry, fire to water.

 

8.   In terms of the noumenal planes, however, it follows that space will be spatial in objectivity but spaced in subjectivity, whereas time will be sequential in subjectivity but repetitive in objectivity, space-time materialism accordingly differing from time-space idealism as the objectivity of spatial space to repetitive time from the subjectivity of sequential time to spaced space, the former options metachemical and the latter ones metaphysical.

 

9.   In terms of the phenomenal planes, however, it follows that volume will be volumetric in objectivity but voluminous in subjectivity, whereas mass will be massive in subjectivity but massed in objectivity, volume-mass realism accordingly differing from mass-volume naturalism as the objectivity of volumetric volume to massed mass from the subjectivity of massive mass to voluminous volume, the former options chemical and the latter ones physical.

 

10.  It is my contention that the plane of space, being supernoumenal, correlates with that which is extreme right, albeit in the absolutely antithetical terms of optical sensuality and respiratory sensibility, spatial space and spaced space, and that such a plane is cerebrally paralleled, in more general terms, by the forebrain, to which both the eyes and the lungs would owe their respective loyalties.

 

11.  Likewise, I contend that the plane of time, being subnoumenal, correlates with that which is extreme left, albeit in the absolutely antithetical terms of aural sensuality and cardiac sensibility, sequential time and repetitive time, and that such a plane is cerebrally paralleled by the backbrain, to which both the ears and the heart would owe their respective loyalties.

 

12.  Similarly, it is my contention that the plane of volume, being upper phenomenal, correlates with that which is moderate right, albeit in the relatively antithetical terms of verbal sensuality and cogitative sensibility, volumetric volume and voluminous volume, and that such a plane is cerebrally paralleled, in more general terms, by the right midbrain, to which both the tongue and the brain (overall) would owe their respective loyalties.

 

13.  Finally, I contend that the plane of mass, being lower phenomenal, correlates with that which is moderate left, albeit in the relatively antithetical terms of carnal sensuality and maternal sensibility, massive mass and massed mass, and that such a plane is cerebrally paralleled by the left midbrain, to which both the phallus and the womb would owe their respective loyalties.

 

 

CYCLE THIRTEEN: IDEOLOGICAL CORRELATIONS OF THE OVERALL BRAIN

 

1.   Things descend, in space-time materialism, from the outer forebrain to the inner backbrain, as from a sensual extreme right-wing orientation to a sensible extreme left-wing one, but ascend, in time-space idealism, from the outer backbrain to the inner forebrain, as from a sensual extreme left-wing orientation to a sensible extreme right-wing one.

 

2.   Things descend, in volume-mass realism, from the outer right-midbrain to the inner left-midbrain, as from a sensual moderate right-wing orientation to a sensible moderate left-wing one, but ascend, in mass-volume naturalism, from the outer left-midbrain to the inner right-midbrain, as from a sensual moderate left-wing orientation to a sensible moderate right-wing one.

 

3.   Hence a descension, on the metachemical axis of space-time materialism, from eyes to heart, but an ascension, on the metaphysical axis of time-space idealism, from ears to lungs.

 

4.   Hence a descension, on the chemical axis of volume-mass realism, from tongue to womb, but an ascension, on the physical axis of mass-volume naturalism, from phallus to brain.

 

5.   To 'fall' (convert down from noumenal objectivity to phenomenal objectivity) from the eyes to the tongue, as from the outer forebrain to the outer right-midbrain, sensual extreme right to sensual moderate right, but to 'rise' (convert up from phenomenal subjectivity to noumenal subjectivity) from the phallus to the ears, as from the outer left-midbrain to the outer backbrain, sensual moderate left to sensual extreme left.

 

6.   To 'fall' (convert down from noumenal objectivity to phenomenal objectivity) from the heart to the womb, as from the inner backbrain to the inner left-midbrain, sensible extreme left to sensible moderate left, but to 'rise' (convert up from phenomenal subjectivity to noumenal subjectivity) from the brain to the lungs, as from the inner right-midbrain to the inner forebrain, sensible moderate right to sensible extreme right.

 

7.   Although they share the same plane (of space), nothing could be ideologically farther apart than the eyes and the lungs, the sensual and sensible poles of an extreme right-wing orientation, as between outer and inner manifestations of the forebrain, the former having a superfeminine and the latter a supermasculine correlation.

 

8.   Although they share the same plane (of time), nothing could be ideologically farther apart than the ears and the heart, the sensual and sensible poles of an extreme left-wing orientation, as between outer and inner manifestations of the backbrain, the former having a submasculine and the latter a subfeminine correlation.

 

9.   Although they share the same plane (of volume), nothing could be ideologically farther apart than the tongue and the brain, the sensual and sensible poles of a moderate right-wing orientation, as between outer and inner manifestations of the right midbrain, the former having an upper feminine and the latter an upper masculine correlation.

 

10.  Although they share the same plane (of mass), nothing could be ideologically farther apart than the phallus and the womb, the sensual and sensible poles of a moderate left-wing orientation, as between outer and inner manifestations of the left midbrain, the former having a lower masculine and the latter a lower feminine correlation.

 

11.  The sensible extreme right-wing orientation of the inner forebrain owes little or nothing to the sensual extreme right-wing orientation of the outer forebrain, but derives, in no small degree, from the sensual extreme left-wing orientation of the outer backbrain, like lungs from ears, inner metaphysics from outer metaphysics, as idealism diagonally ascends from sequential time to spaced space.

 

12.  The sensible extreme left-wing orientation of the inner backbrain owes little or nothing to the sensual extreme left-wing orientation of the outer backbrain, but derives, in no small degree, from the sensual extreme right-wing orientation of the outer forebrain, like heart from eyes, inner metachemistry from outer metachemistry, as materialism diagonally descends from spatial space to repetitive time.

 

13.  The sensible moderate right-wing orientation of the inner right-midbrain owes little or nothing to the sensual moderate right-wing orientation of the outer right-midbrain, but derives, in no small degree, from the sensual moderate left-wing orientation of the outer left-midbrain, like brain from phallus, inner physics from outer physics, as naturalism diagonally ascends from massive mass to voluminous volume.

 

14.  The sensible moderate left-wing orientation of the inner left-midbrain owes little or nothing to the sensual moderate left-wing orientation of the outer left-midbrain but derives, in no small degree, from the sensual moderate right-wing orientation of the outer right-midbrain, like womb from tongue, inner chemistry from outer chemistry, as realism diagonally descends from volumetric volume to massed mass.

 

 

CYCLE FOURTEEN: OF THE ID AND THE SOUL

 

1.   Just as I wrote of the subjective self and the unself in terms of ego and mind, whether in connection with phenomenal planes or noumenal planes, so the objective self and the unself should be thought of in terms of id and soul, since the use by me, hitherto, of such paradoxical terms as, say, super-unego and super-unconscious or sub-unego and sub-unconscious for noumenal unego and unmind ... reflects an indirect and effectively male-biased descriptive methodology which necessarily fails to do adequate justice to the objectivity of the contexts in question, be they noumenal (as above) or phenomenal.

 

2.   Hence we should conceive of both the id and the soul as the female equivalents of the ego and the mind, since both the objective self and the unself derive from corresponding modes of not-self and selflessness, whether universally (in noumenal contexts) or personally (in phenomenal contexts), and are accordingly manifestations not of form and content but of power and glory, the power and glory, affiliated to barbarity and civility, of metachemical and/or chemical self/unself-realization.

 

3.   Therefore just as we have a progression from ego to mind on the male side of life, so things proceed from id to soul on its female side, with the development from objective self to unself via the utilization of the objective not-self and selflessness.

 

4.   Thus we may distinguish between the outer metachemical universal self of what may be called the super-id (super-unego) and the outer metachemical universal unself of the supersoul (super-unconscious), as things proceed from the outer metachemical universal not-self of the superbarbarous (super-unnatural) eyes to the outer metachemical universal selflessness of supercivility (super-unculture), following the utilization of sight by the super-id for purposes of looking.

 

5.   For whereas the will of the eyes is simply to see, only the super-id can utilize the eyes to look, the optical equivalent of listening, and what is looked at becomes equivalent to selfless universality, from which there must necessarily be a reaction by the supersoul of the outer metachemical universal unself which may well amount, depending on the aesthetic value of the object of sight, to sensual love, the kernel of the unself in question.

 

6.   Likewise, we should distinguish between the inner metachemical universal self of the sub-id (sub-unego) and the inner metachemical universal unself of the subsoul (sub-unconscious), as things proceed from the inner metachemical universal not-self of the sub-barbarous (sub-unnatural) heart to the inner metachemical universal selflessness of subcivility (sub-unculture), following the utilization of emotion by the sub-id for purposes of feeling (love).

 

7.   For whereas the will of the heart is simply to beat, only the sub-id can utilize the heart to feel, and what is felt upon is equivalent to selfless universality, from which there must necessarily be a reaction by the subsoul of the inner metachemical universal unself which may well amount, depending on the emotional value of the object of love, to sensible love, the kernel of the unself in question.

 

8.   Dropping from the space-time axis of metachemical materialism to the volume-mass axis of chemical realism, as from fire to water, one must distinguish, in the volumetric context, between the outer chemical personal self of the upper id (upper unego) and the outer chemical personal unself of the upper soul (upper unconscious), as things proceed from the outer chemical personal not-self of the upper-barbarous (upper-unnatural) tongue to the outer chemical personal selflessness of upper civility (upper unculture), following the utilization of speech by the upper id for purposes of talking.

 

9.   For whereas the will of the tongue is simply to taste, only the upper id can utilize the tongue to speak, and what is spoken is equivalent to selfless personality, from which there must necessarily be a reaction by the upper soul of the outer chemical personal unself which may well amount, depending on the personality value of the object of speech, to sensual pride, the kernel of the unself in question.

 

10.  Likewise, one should distinguish between the inner chemical personal self of the lower id (lower unego) and the inner chemical personal unself of the lower soul (lower unconscious), as things proceed from the inner chemical personal not-self of the lower-barbarous (lower-unnatural) womb to the inner chemical personal selflessness of lower civility (lower unculture), following the utilization of conception by the lower id for purposes of breeding.

 

11.  For whereas the will of the womb is simply to ovulate, only the lower id can utilize the womb to conceive, and what is conceived is equivalent to selfless personality, from which there must necessarily be a reaction by the lower soul of the inner chemical personal unself which may well lead, depending on the emotional value of the object of conception, to sensible pride, the kernel of the unself in question.

 

 

CYCLE FIFTEEN: CONTRARY MODES OF SELF AND UNSELF

 

1.   We have established, I believe, that the id and the soul are the selfish and unselfish equivalents, within female objectivity, of the ego and the mind, their subjective counterparts, and can now go on to maintain that the power of the id derives, in no small degree, from the will of the objective not-self, no less than the glory of the soul derives from the spirit of objective selflessness.

 

2.   In such vein, we earlier found that the form of the ego derives, in no small measure, from the will of the subjective not-self, while the content(ment) of the mind derives from the spirit of subjective selflessness.

 

3.   We have also discovered that the will is barbarous in objective contexts of not-self but natural in subjective ones, whereas the spirit is civil in objective contexts of selflessness but cultural in subjective ones.

 

4.   Hence there exists a correlation, in objective contexts, between barbarity and power on the one hand, and civility and glory on the other, whilst, in subjective contexts, a like-correlation exists between nature and form on the one hand, and culture and content on the other.

 

5.   Given the fact that fire is the element that can best be generalized in terms of the barbarous, and water the element, by contrast, which evokes a civil or civilized generalization, we may confidently speculate that the id is perfect in the context of metachemical objectivity but imperfect in chemical objectivity, whereas the soul will be imperfect in the former but perfect in the latter.

 

6.   Thus the id is only perfect in connection with beauty, the metachemical power of the noumenally objective self, not in connection with strength, its chemical equivalence, whereas the soul will only be perfect in connection with pride, the chemical glory of the phenomenally objective unself, not in connection with love, its metachemical equivalence.

 

7.   In similar vein, we may confidently speculate that, vegetation being the element that can best be generalized in terms of nature, and air the element, by contrast, which evokes a cultural generalization, the ego is only perfect in connection with knowledge, the physical form of the phenomenally subjective self, not in connection with truth, its metaphysical equivalence, whereas the mind will only be perfect in connection with joy, the metaphysical content(ment) of the noumenally subjective unself, not in connection with pleasure, its physical equivalence.

 

8.   Thus, in general terms, things proceed objectively from a noumenally perfect id to a phenomenally perfect soul, and then subjectively from a phenomenally perfect ego to a noumenally perfect mind, as from beauty to pride on the female side of life, but from knowledge to joy on its male side.

 

9.   Now just as, in the latter case, mind is the cultural manifestation of self within subjective contexts, so, where their objective counterparts are concerned, soul will be the civilized manifestation of self, the self not of the ego, as above, but of the id.

 

10.  However, neither id nor soul would exist to any recognizably psychological or psychical extent without reference to a corresponding not-self and mode of selflessness, be it universal (in noumenal planes) or personal (in phenomenal planes), and therefore both the power of the one and the glory of the other can only be rooted in the barbarity and civility, respectively, of those manifestations of objective will and spirit to which they pertain.

 

11.  In this respect, the criteria applying to the subjective axes (of time-space idealism and mass-volume naturalism) are equally applicable here to their objective counterparts, since not-self and selflessness are preconditions, effectively, of self and unself.

 

12.  Neither the powerful id nor the formful ego would exist on any level without reference to a corresponding not-self, while, where glory and content are concerned, neither the soul nor the mind would have any meaningful existence without reference to a corresponding order of selflessness on one or another of the contending planes.

 

13.  Hence the self derives its power (if objective) or its form (if subjective) from the barbarity in the one case and the nature in the other case of the relevant not-self, but is able to psychologically condition and manipulate the will thereof.

 

14.  Likewise, the unself derives its glory (if objective) or its content (if subjective) from the civility in the one case and the culture in the other case of the relevant order of selflessness, but is psychically able to react against the spirit thereof, achieving either mind-soul (if objective) or soul-mind (if subjective).

 

15.  For just as the reaction of the metaphysical mind to spirit is back beyond the ego to its emotional depths, wherein it experiences joy, so the reaction of the metachemical soul to spirit is back beyond the id to its spiritual depths, wherein it experiences love and the desire to (spiritually) proclaim such to the object of its selfless devotion.

 

16.  Thus the soul-unself reacts, no less than the mind-unself, against its particular mode of selflessness, but it does so not from the metaphysical spirit of air (airwaves/breath), but from the metachemical spirit of fire (light/blood).

 

17.  Hence its reaction is rather more spiritual than emotional, and it is for this reason that non-verbal declarations of love, as in kissing, are so integral to metachemical unself-realization.

 

18.  Of course, what applies on the noumenal planes of time and space is also applicable on the phenomenal planes of mass and volume, except that the reaction of the unself against selflessness will be conditioned by the type of selflessness, be it chemical or physical, which specifically applies to those planes, and will evoke either phenomenal mind-soul or phenomenal soul-mind, depending on the unself in question.

 

19.  I would therefore contend that just as the subjective noumenal unself, in reacting against metaphysical selflessness, embraces noumenal soul-mind (joy), so the subjective phenomenal unself, in reacting against physical selflessness, embraces phenomenal soul-mind (pleasure), the emotional kernel of the unself in question.

 

20.  Likewise, I contend that just as the objective noumenal unself, in reacting against metachemical selflessness, embraces noumenal mind-soul (love), so the objective phenomenal unself, in reacting against chemical selflessness, embraces phenomenal mind-soul (pride), the spiritual kernel of the unself in question.

 

 

CYCLE SIXTEEN: CONTRARY REACTIONS AGAINST SELFLESSNESS

 

1.   The reaction of the metaphysical unself against metaphysical selflessness is, elementally considered, from air to fire, from subjective noumenal spirit to noumenal soul-mind, whereas the reaction of the metachemical unself against metachemical selflessness is, contrariwise, from fire to air, as from objective noumenal spirit to noumenal mind-soul.

 

2.   The reaction of the chemical unself against chemical selflessness is, elementally considered, from water to vegetation, as from objective phenomenal spirit to phenomenal mind-soul, whereas the reaction of the physical unself against physical selflessness is, contrariwise, from vegetation to water, as from subjective phenomenal spirit to phenomenal soul-mind.

 

3.   Thus the unself reacts within the terms of the plane to which it pertains, noumenal against noumenal and, down below, phenomenal against phenomenal, whether in outer ('once born') or in inner ('reborn') contexts.

 

4.   The spirit of selflessness is always reacted against by the unself, but in such a way as to guarantee the latter experience, in its kernel, of the opposite element to what is being reacted against, be it air, fire, water, or vegetation.

 

5.   For the unself is obliged, barring suicide or death, to return to self, which is ever fundamental to it, but the only way it can do so is via the opposite extreme from the selflessness to which it reacts, thereby experiencing a complementary degree of unselfishness before regaining its psychological equilibrium.

 

6.   To judge by the distinction between soul-mind and mind-soul on the noumenal planes (of space and time), it would seem that a deeper, and contrary, degree of noumenal unselfishness results from the reaction of unself to selflessness, be it with regard to joy or to love.

 

7.   Likewise, in relation to the distinction between mind-soul and soul-mind on the phenomenal planes (of volume and mass), it would appear that the reaction of the relevant unself to its mode of selflessness results in a deeper, and contrary, degree of phenomenal unselfishness, be it in relation to pride or to pleasure.

 

8.   In more general terms, however, there is an elemental progression, in life, from id to mind via soul and ego, as from fire to air via water and vegetation, and a development, in consequence, from instinctuality to spirituality via emotionality and intellectuality.

 

9.   Put dichotomously, in relation to the underlining gender divide, it would seem that, the id being the perfect manifestation of power and the soul the perfect manifestation of glory, we have an objective progression, on the female side of life, from instinctuality to emotionality, as from fire to water, whereas, the ego being the perfect manifestation of form and the mind the perfect manifestation of content, we have a subjective progression, on the male side of life, from intellectuality to spirituality, as from vegetation to air.

 

10.  Consequently, just as power finds its perfect manifestation in beauty and glory its perfect manifestation in pride, so form finds its perfect manifestation in knowledge and content its perfect manifestation in joy, as we proceed from id to soul on the one hand, and from ego to mind on the other hand - the former pair respectively instinctual and emotional, the latter pair respectively intellectual and spiritual.

 

11.  Since metaphysical spirit is the selfless per se of religion, metachemical spirit, chemical spirit, and physical spirit are all shortfalls from genuine spirituality, the airy spirituality (transcendentalism) that is once removed from the intellectuality of vegetative spirituality (nonconformism), twice removed from the emotionality of watery spirituality (humanism), and thrice removed from the instinctuality of fiery spirituality (fundamentalism), as from economic, political, and scientific 'bovaryizations' of religion.

 

12.  Yet the metaphysically unselfish reaction to metaphysical spirit (airwaves/breath) is commensurate with noumenal soul-mind (joy), the metachemically unselfish reaction to metachemical spirit (light/blood) is commensurate with noumenal mind-soul (love), the chemically unselfish reaction to chemical spirit (saliva/amniotic fluid) is commensurate with phenomenal mind-soul (pride), and the physically unselfish reaction to physical spirit (sperm/thought) is commensurate with phenomenal soul-mind (pleasure).

 

13.  Hence the joy of noumenal soul-mind stands beyond the love of noumenal mind-soul, above the pride of phenomenal mind-soul, and above the pleasure of phenomenal soul-mind, as the ultimate manifestation of unselfishness.

 

14.  More accurately, the joy of noumenal soul-mind stands directly above and beyond the pleasure of phenomenal soul-mind, indirectly above the pride of phenomenal mind-soul, and indirectly beyond the love of noumenal mind-soul, as metaphysical unselfishness above and beyond physical unselfishness, above chemical unselfishness, and beyond metachemical unselfishness.

 

 

CYCLE SEVENTEEN: CONTRASTING PRIMACY WITH SUPREMACY

 

1.   There is no one psychology and psyche but a number of psychologies and psyches corresponding to the self and the unself in both objective and subjective guises, on both noumenal and phenomenal planes.

 

2.   Thus not only is psychology divided, on a gender basis, between id and ego, the former irrational or, more to the point, instinctual and the latter rational and, therefore, intellectual, but it is also divisible between the noumenal and phenomenal manifestations of each.

 

3.   Not only is the psyche divided, on a gender basis, between soul and mind, the former emotional and the latter spiritual, but it is also divisible between the noumenal and phenomenal manifestations of each.

 

4.   Furthermore, one should allow, in addition to the aforementioned positive manifestations of self and unself, for their negative counterparts, so that we are obliged to think less in terms of self and unself than of antiself and anti-unself.

 

5.   For just as there are positive manifestations of the id and the ego in relation to the not-self and to selfless universality and/or personality (depending on the plane), so there are negative manifestations of the id and the ego in relation to negative modes of barbarity and civility in the one case, and to nature and culture in the other.

 

6.   Briefly, one should distinguish the negative noumenal self and unself from its positive counterpart in both objective and subjective guises on the basis of cosmic (un-universal) primacy, since where the positive manifestations of metachemistry and metaphysics will be universal and supreme, their negative counterparts are cosmic and primal.

 

7.   Likewise, we should distinguish the negative phenomenal self and unself from its positive counterpart in both objective and subjective guises on the basis of geologic (impersonal) primacy, since where the positive manifestations of chemistry and physics will be personal and supreme, their negative counterparts are geologic and primal.

 

8.   Whereas beauty and love are the psychological and psychical manifestations of positive metachemistry, whether in relation to the eyes (outer) or to the heart (inner), ugliness and hatred are their negative counterparts, whether in relation to the stellar cosmos (outer) or to the planet Venus (inner), as we descend the axis of space-time materialism on both sensual (spatial) and sensible (repetitive) terms.

 

9.   Whereas strength and pride are the psychological and psychical manifestations of positive chemistry, whether in relation to the tongue (outer) or to the womb (inner), weakness and humility are their negative counterparts, whether in relation to the moon (outer) or to the oceanic aspect of the earth (inner), as we descend the axis of volume-mass realism on both sensual (volumetric) and sensible (massed) terms.

 

10.  Whereas knowledge and pleasure are the psychological and psychical manifestations of positive physics, whether in relation to the phallus (outer) or to the brain (inner), ignorance and pain are their negative counterparts, whether in relation to the terrestrial aspect (outer) of the earth or to Mars (inner), as we ascend the axis of mass-volume naturalism on both sensual (massive) and sensible (voluminous) terms.

 

11.  Whereas truth and joy are the psychological and psychical manifestations of positive metaphysics, whether in relation to the ears (outer) or to the lungs (inner), falsity and woe are their negative counterparts, whether in relation to the sun (outer) or to Saturn (inner), as we ascend the axis of time-space idealism on both sensual (sequential) and sensible (spaced) terms.

 

12.  Just as there is more positivity than negativity in that which is universal and/or personal, so there is more negativity than positivity in whatever is cosmic and/or geologic.

 

13.  The cosmic and/or geologic, being primal, is everywhere the negative precondition of the universal and/or personal which, in its organic supremacy, derives from it on a more positive basis.

 

14.  Yet this does not make the cosmic and/or geologic 'evil' and the universal and/or personal 'good'.  On the contrary, evil can be negative or positive, goodness likewise, since the one has associations with metachemistry and the other with chemistry, and we also have to allow, on the subjective side of life, for positive and negative manifestations of folly and wisdom, the male counterparts to evil and goodness which have associations, by contrast, with physics and metaphysics.

 

15.  Where evil and goodness are concerned, however, the id is evil in its instinctuality, while the soul is good in its emotionality - the former barbarous and the latter civilized.

 

16.  Likewise, where folly and wisdom are concerned, the ego is foolish in its intellectuality, while the mind is wise in its spirituality - the former natural and the latter cultural.

 

17.  This applies as much to the negative as to the positive manifestations of the aforementioned attributes, as well as to their phenomenal and noumenal manifestations in both outer and inner contexts.

 

 

CYCLE EIGHTEEN: CONTENDING ORDERS OF VIRTUE AND VICE

 

1.   Concerning evil, we have to distinguish the vicious evil of perfect power in the metachemical id from the virtuous evil of imperfect glory in the metachemical soul, the former beautiful and the latter loving.

 

2.   Concerning goodness, we have to distinguish the vicious goodness of imperfect power in the chemical id from the virtuous goodness of perfect glory in the chemical soul, the former strong and the latter proud.

 

3.   Concerning folly, we have to distinguish the vicious folly of perfect form in the personal ego from the virtuous folly of imperfect content(ment) in the physical mind, the former knowledgeable and the latter pleasurable.

 

4.   Concerning wisdom, we have to distinguish the vicious wisdom of imperfect form in the metaphysical ego from the virtuous wisdom of perfect content(ment) in the metaphysical mind, the former truthful and the latter joyful.

 

5.   In general terms, metachemistry is dominated by objective vice and is therefore evil, whereas chemistry is liberated by objective virtue and is therefore good.

 

6.   Likewise physics is dominated by subjective vice and is therefore foolish, whereas metaphysics is liberated by subjective virtue and is therefore wise.

 

7.   Because that which dominates rules, people are absolutely ruled by beauty and relatively ruled by knowledge.

 

8.   Because that which liberates leads, people are relatively led by pride and absolutely led by joy.

 

9.   Both beauty and knowledge are vicious, the difference being that whereas the one is absolutely vicious in its noumenal objectivity (metachemical immorality), the other is relatively vicious in its phenomenal subjectivity (physical morality).

 

10.  Both pride and joy are virtuous, the difference being that whereas the one is relatively virtuous in its phenomenal objectivity (chemical immorality), the other is absolutely virtuous in its noumenal subjectivity (metaphysical morality).

 

11.  Vicious evil is no less perfect than virtuous wisdom, but it is perfect in a contrary - and objective - way, such that affirms appearance at the expense of essence, beauty at the expense of love.

 

12.  Virtuous folly is no less perfect than virtuous goodness, but it is perfect in a contrary - and subjective - way, such that affirms quantity at the expense of quality, knowledge at the expense of pleasure.

 

13.  For with the noumenal planes (of time and space) we are distinguishing between appearance and essence, the absolutist extremes of elemental existence, whereas with the phenomenal planes (of mass and volume) the distinction is rather more between quantity and quality, as befitting their more relativistic integrities within molecular structures.

 

14.  Hence whereas metachemistry provides us with a contrast between the perfect appearance of beauty and the imperfect essence of love, chemistry provides us with a contrast between the imperfect quantity of strength and the perfect quality of pride.

 

15.  Likewise, whereas physics provides us with a contrast between the perfect quantity of knowledge and the imperfect quality of pleasure, metaphysics provides us with a contrast between the imperfect appearance of truth and the perfect essence of joy.

 

16.  Appearance is never more perfect than when objective (powerful), essence never more perfect than when subjective (content), as in beauty and joy respectively.

 

17.  Quality is never more perfect than when objective (glorious), quantity never more perfect than when subjective (formful), as in pride and knowledge respectively.

 

18.  But just as perfect appearance is criminal (viciously cruel) and perfect essence graceful (virtuously kind), so perfect quality is punishing (virtuously adroit) and perfect quantity sinful (viciously stupid).

 

19.  Evil can only be contained by the application of goodness, of punishment to crime, whereas wisdom can only be maintained by the abandonment of folly, sin duly leading to grace.

 

20.  Hence the application of punishment to crime, of perfect quality to perfect appearance, pride to beauty, is the female counterpart, in positive objective terms, to the abandonment of sin for grace, of perfect quantity for perfect essence, knowledge for joy, which, on account of their subjective dispositions, appertain to the male side of life positively.

 

21.  Yet just as pride can only be sustained through strength, the imperfect quantity of the phenomenal id, so joy can only be sustained through truth, the imperfect appearance of the noumenal ego.

 

22.  Hence no more than perfect glory is possible except in relation to imperfect power, the objective quantity of strength, so perfect content(ment) would be impossible to achieve without imperfect form, the subjective appearance of truth.

 

 

CYCLE NINETEEN: THE POSITION OF VALUES

 

1.   Beauty stands in between the metachemical self and the metachemical not-self as a reflection of the commitment of the former to the latter, while love comes in between metachemical selflessness and the metachemical unself as a reaction of the latter to the former.

 

2.   Strength stands in between the chemical self and the chemical not-self as a reflection of the commitment of the former to the latter, while pride comes in between chemical selflessness and the chemical unself as a reaction of the latter to the former.

 

3.   Knowledge stands in between the physical self and the physical not-self as a reflection of the commitment of the former to the latter, while pleasure comes in between physical selflessness and the physical unself as a reaction of the latter to the former.

 

4.   Truth stands in between the metaphysical self and the metaphysical not-self as a reflection of the commitment of the former to the latter, while joy comes in between metaphysical selflessness and the metaphysical unself as a reaction of the latter to the former.

 

5.   Hence beauty, strength, knowledge, and truth do not exist except in relation to the commitment of self to not-self on any given plane, in outer as well as inner contexts.

 

6.   Likewise, love, pride, pleasure, and joy do not exist except in relation to the reaction of unself to selflessness on any given plane, in outer as well as inner contexts.

 

7.   What applies to these positive psychological values and their psychical attributes ... applies equally well to their negative counterparts in both sensuality and sensibility.

 

8.   Hence ugliness, weakness, ignorance, and falsity do not exist except in relation to the commitment of antiself to negative not-self on any given plane, in outer as well as inner contexts.

 

9.   Likewise, hatred, humility, pain, and woe do not exist except in relation to the reaction of anti-unself to negative selflessness on any given plane, in outer as well as inner contexts.

 

10.  Returning to the positive, beauty stands in-between the metachemical self and the metachemical not-self as the Devil (of perfect power) in-between the metachemical id and metachemical barbarity, while love comes in-between metachemical selflessness and the metachemical unself as Hell (in imperfect glory) in-between metachemical civility and the metachemical soul.

 

11.  Strength stands in-between the chemical self and the chemical not-self as the woman (of imperfect power) in-between the chemical id and chemical barbarity, while pride comes in-between chemical selflessness and the chemical unself as purgatory (in perfect glory) in-between chemical civility and the chemical soul.

 

12.  Knowledge stands in-between the physical self and the physical not-self as the man (of perfect form) in-between the physical ego and physical nature, while pleasure comes in-between physical selflessness and the physical unself as the earth (in imperfect content[ment]) in-between physical culture and the physical mind.

 

13.  Truth stands in-between the metaphysical self and the metaphysical not-self as God (in imperfect form) in-between the metaphysical ego and metaphysical nature, while joy comes in-between metaphysical selflessness and the metaphysical unself as Heaven (in perfect content[ment]) in-between metaphysical culture and the metaphysical mind.

 

14.  In all cases, there is id before soul (unego before unconscious) and ego before mind (self before conscious), as objective and/or subjective self precedes unself in relation to the utilization by the former of the not-self to achieve the unself via selflessness, and to achieve it, moreover, to a deeper extent than would otherwise be possible.

 

15.  Hence before there can be unconscious (soul) or conscious (mind), there must first of all be unego (id) or ego (self), depending on the context.

 

16.  Yet we constantly read in psychology and the like of 'the unconscious' as if it were the basis of life from which other factors, including the ego, duly emerge!  Nothing, however, could be further from the case.

 

17.  All that British and, in particular, American obsessions with 'the unconscious' prove ... is the regrettable extent to which both countries are effectively female, and hence biased towards or rooted in objective criteria, in which, inevitably, both the soul (unconscious) and the id (unego) take ideological precedence over the ego and the mind.

 

18.  We also have to allow for the fact that psychologists are reluctant to adopt the word 'soul' (the direct approach to describing the unconscious) because of its historical and religious associations, and prefer, in consequence, to use the term 'unconscious' for its more contemporary cachet.

 

19.  Yet, in actuality, the soul and the unconscious are one and the same, except that whereas the former describes the unself directly, the other does so from the indirect standpoint of a male bias towards the 'conscious mind'.

 

20.  However, the fact that 'the unconscious', effectively subverted as 'self', is referred to independently of its selfish precondition in the unego, or id (to revert to direct terminological usage), does little to explain it, but, rather, obfuscates and bedevils any attempt to come properly to terms with the distinction between self and unself, unego and unconscious, id and soul, psychology and psyche, such as would enhance our understanding of the relationship between the two, and of how they stand, more importantly, in relation to both the not-self and selflessness within the necessarily restricted parameters of objective actuality.

 

 

CYCLE TWENTY: UNDERSTANDING FREEDOM

 

1.   The progression or, rather, regression (for 'progression' would hardly be the correct word for something that has effectively gone backwards) of objectivity from phenomenal to noumenal, civility to barbarity, water to fire, which the historical development from Britain (England) to America would generally appear to signify, is akin to a regression from the personal to the universal, as from what psychologists would probably term the 'collective unconscious' to the 'individual unconscious', bearing in mind the often commercially-conditioned limitations of their choice of terminology.

 

2.   Whether the term 'unconscious' is strictly relevant here, however, is really not the issue, since the important thing is that the female, or objective, side of life has gone backwards from phenomenal id and soul (watery unego and unconscious) with Britain to noumenal id and soul (fiery unego and unconscious) with America, the home of metachemical liberty par excellence.

 

3.   Now one can call this a regression from the personal to the universal (in positive terms, though the negative also has very much to be reckoned with), as from the collective to the individual, since whereas the personal planes are collectivistic in their molecular structuring overall, the noumenal planes are individualistic in what amounts to a more elemental (not necessarily equivalent to elementary) structuring, commensurate with metachemical and/or metaphysical absolutism.

 

4.   Therefore there would be a case for contending that the regression from Britain to America, as from chemistry to metachemistry, was equivalent to the eclipse of the collective unego and unconscious (chemical id and soul) by the individual unego and unconscious (metachemical id and soul), the former personal in its phenomenal relativity, the latter universal in its noumenal absolutism.

 

5.   Thus, in religious terms, the West, including Britain, goes to the Devil/Hell with America, beauty and love replacing strength and pride, as the 'Liberty Belle' takes over the so-called leadership of the West from 'Britannia', who of course 'ruled the waves' where America now contrives - and has long done so - to 'rule space', meaning the cosmos generally.

 

6.   In political terms, one could speak of a regression from the sensual Moderate Right (governed by the parliamentary tongue) to the sensual Extreme Right (ruled by the presidential eye), as the balance of power and glory has shifted from the Houses of Parliament to the White House, the 'Union Jack' to the 'Stars and Stripes', in due course of its regression from water to fire, chemistry to metachemistry, phenomenal objectivity to noumenal objectivity.

 

7.   Thus Britain and America have a lot of power and glory, id and soul, instinct and emotion, in common, as they defend freedom in loyalty to their respective traditions of female objectivity.  The 'unconscious' (soul) does indeed count for a lot with them, as of course does the 'unego' (id) which is its selfish precondition, and one would have to say that both the ego and the mind of male subjectivity would be less than congenial to or typical of each of these countries, with their emphases, stemming from a Protestant tradition, on freedom at the expense of binding, which is to say, on free will at the expense of natural determinism.

 

8.   But if the ego and the mind are rational and reasonable in their respective subjective orientations, then one would have to contend that both the id and the soul of unegocentric and unconscious dispositions were less than rational or reasonable - indeed, that they were fundamentally irrational and unreasonable, since not founded in intellectuality or spirituality but in instinctuality and emotionality, as applicable to the female side of life, with its aggressive objectivity rooted in or, more correctly, stemming from a vacuous precondition.

 

9.   Hence whereas the ego and the mind would correlate, in their intellectual rationality and spiritual reasonableness, with sanity, whether in phenomenal terms for physics or in noumenal terms for metaphysics, the id and the soul, by contrast, would appear to correlate, in their instinctual irrationality and emotional unreasonableness, with insanity, the objective antithesis to sanity.

 

10.  There is therefore a sense in which both chemistry and metachemistry, being irrational and/or unreasonable, are founded on insanity, or madness, in contrast to the subjective prevalence of sanity for physics and metaphysics, their male counterparts.

 

11.  Thus it becomes evident that if the male side of life, being subjective, is sane and the female side insane, or mad, in its objectivity, then both Britain and America are effectively mad countries in their adherence to and professed espousal of the female values of chemical and/or metachemical freedom, through free will, at the expense of the male values of physical and/or metaphysical binding, through natural determinism.

 

12.  Hence the defence of freedom (against real or perceived threats from without) is not only morally unsustainable, given the immoral (un)nature of objectivity, whether in relation to chemical or to  metachemical contexts; it is positively insane, since the only rational basis for defending anything is binding, the binding to subjective values that accords with both the ego and the mind on the male side of life, where not the (genuine) Kingdom and/or State but the (genuine) Church and/or Centre (as taught by me in relation to 'Kingdom Come') are the principal institutional manifestations of morality, in loyalty to a subjective bias.

 

13.  Consequently, only that society which defends, even unto the use of arms, binding from objective threats upon its subjective integrity is moral, and therefore sane.  For only in that kind of male-biased society will the ego and the mind be paramount, whether in phenomenal or in noumenal terms, and natural determinism accordingly take considerable precedence over free will.

 

 

CYCLE TWENTY-ONE: ALTERNATIVE GENDER INTERESTS

 

1.   The rationality of the ego, or intellectual self, is geared to a reasonable end ... in the mind, or spiritual unself, whether in connection with vegetation (phenomenal) or with air (noumenal), such that requires recourse to subjective orders of not-self and selflessness.

 

2.   By contrast, the irrationality of the id, or instinctual self, is geared to an unreasonable end ... in the soul, or emotional unself, whether in connection with fire (noumenal) or with water (phenomenal), such that requires recourse to objective orders of not-self and selflessness.

 

3.   This, in a nutshell, explains the difference between the male and female sides of life, the former sane in its reasoning pursuit of spirituality through intellectuality, of mind through ego, and the latter insane, or mad, in what amounts to an unreasoning conspiracy between instinctuality and emotionality, id and soul, to topple reason.

 

4.   For the id and the soul do not normally exist, exceptions to the rule notwithstanding, independently of other factors but, being objective, in relation to the ego and the mind over which they seek dominion.

 

5.   In short, the female side of life only achieves fulfilment via control of its male side, without which it would be isolated from the possibility of both romantic and maternal satisfaction.

 

6.   It is necessity which drives the female side of life in search of dominion over its male side, for that which is objective is compelled, by its (un)nature, to impose upon the subjective ... in order to bask in its reflection and achieve release, no matter how temporarily, from the existentialist horror at the base of its own vacuous existence.  Woman is nothing without man.

 

7.   Nevertheless, man has a subjective interest in resisting, as far as possible, the objective impositions of woman; for wisdom lies in content(ment), more specifically in the perfect content(ment) of joy, and such a sublime end is only possible to him if he remains or becomes independent of female domination.

 

8.   Ultimately, there are only two ways of remaining independent of female domination: the first is the half-wise way of Christian (nonconformist) knowledge and pleasure, which allows for a physical 'rebirth' on the phenomenal plane of voluminous volume, in connection with vegetative ego and mind; the second is the fully wise way of Superchristian (transcendental) truth and joy, which allows for a metaphysical 'rebirth' on the noumenal plane of spaced space, in connection with airy ego and mind.

 

9.   Only the second way is truly wise, because joy (bliss) is the perfect content(ment) stemming from the imperfect form of truth, superconscious from superego, whereas pleasure, down below, is the imperfect content(ment) that stems from the perfect form of knowledge, as conscious from ego, and in all imperfection there is dissatisfaction and the desire for something better.

 

10.  Additional knowledge of a phenomenal order will not truly satisfy such a desire, because knowledge is perfect form, and thus a vicious value that simply constrains its devotee to the sinful folly, even in 'rebirth', of formful perfection.

 

11.  Hence the devotee of Christian knowledge will remain 'bogged down' in perfect form, and thus be given to masculine idolatry to the exclusion of perfect content(ment), the spiritual content(ment) that follows from a formfully imperfect premise in truth, which is superegocentric knowledge about the spirit, the metaphysical knowledge, in short, of the superman (in God), as opposed to the physical knowledge of man (in Christ).

 

12.  And metaphysical knowledge leads the superman's superegocentric self, via God, to the perfection of Heaven, as surely as physical knowledge leads man's egocentric self, via Christ, to the imperfection of the earth.  Only Heaven, however, is truly otherworldly, and thus the solution to the problem, for man, of the world.

 

13.  For woman, on the other hand, the world, combining masculine and feminine elements, vegetation and water, is not a problem but a means to her end, the end, more usually, of maternal satisfaction in the perfect glory of chemical soul (pride).

 

14.  For just as the male side of life is divisible between the perfect form of Christian knowledge and the perfect content(ment) of Superchristian joy, the former viciously stupid (sinful) and the latter virtuously kind (wise), so the female side of life is divisible between the perfect power of Superheathen beauty and the perfect glory of Heathen pride, the former viciously cruel (criminal) and the latter virtuously just (punishing).

 

15.  Hence whereas man is divided between the physical perfection of the ego (knowledge) and the metaphysical perfection of the mind (joy), woman's division is between the metachemical perfection of the id (beauty) and the chemical perfection of the soul (pride), the latter of which is her objective end, insofar as perfect glory is of greater satisfaction, being emotional, than perfect power, which is really more a starting-point than a finishing one.

 

16.  Thus the interests of the sexes are diametrically antithetical, insofar as it is woman's desire to fall to the lowest glory, the perfect glory of pride in the chemical soul, whilst it is - or should be - man's desire to rise to the highest content(ment), the perfect content(ment) of joy in the metaphysical mind.

 

17.  Ultimately one cannot, as a man, have it both ways: either one accommodates the world through the half-truths of Christian knowledge and makes do with psychical imperfection through intellectual pleasure, or one turns completely away from it though the whole truth of Superchristian knowledge, and achieves the possibility of psychical perfection through spiritual joy (bliss).

 

18.  Either one remains a man, even if semi-truthful and thus properly Christian (Catholic), or one becomes a superman, for whom Heaven is less a post-earthly hope than a living actuality.  Those in the latter category will always be the exception to the rule so long as most men persist in remaining worldly, and thus more disposed to intellectual taking than to spiritual being.

 

 

CYCLE TWENTY-TWO: CONTRARY ORDERS OF PERFECTION

 

1.   Perfection of the self or of the unself - that is the question!  For whereas the self will be perfect in metachemistry (beauty) and in physics (knowledge), the former noumenally objective (diabolic) and the latter phenomenally subjective (masculine), the unself will only be perfect in chemistry (pride) and in metaphysics (joy), the former phenomenally objective (purgatorial) and the latter noumenally subjective (heavenly).

 

2.   The female side of life, being objective, offers woman a choice between perfect power and perfect glory, the metachemical id and the chemical soul, and leaves her free, in general terms, to enact the struggle between barbarity and civility, evil and good, fire and water, crime and punishment, cruelty and adroitness.

 

3.   The male side of life, being subjective, offers man a choice between perfect form and perfect content(ment), the physical ego and the metaphysical mind, and keeps him bound, in general terms, to the struggle between nature and culture, folly and wisdom, vegetation and air, sin and grace, stupidity and kindness.

 

4.   Thus whereas the perfect noumenal woman, effectively upper class, is evil in her barbarous preference for perfect power through the beauty of metachemical id, the perfect phenomenal woman, effectively lower class, will be good in her civilized preference for perfect glory through the pride of chemical soul.

 

5.   However, since nothing is ever completely 'cut and dried', as they say, we have to allow for the relativity of power and glory in each context, whether noumenal or phenomenal, the metachemical 'above' or the chemical 'below', which means that not only does barbarity and civility exist on each axis, whether in 'once-born' or in 're-born' mode, but that perfection will be a 'whole' measure and imperfection a 'part' one, as germane to evil and goodness.

 

6.   Hence in the metachemical distinction between perfect barbarous (instinctual) power and imperfect civilized (emotional) goodness, the perfect noumenal woman will be wholly evil and partly good, fully vicious and half-virtuous in her objective adherence to beauty and love respectively, whereas in the chemical distinction between imperfect barbarous (instinctual) power and perfect civilized (emotional) goodness, the perfect phenomenal woman will be partly evil and wholly good, half-vicious and fully virtuous in her objective adherence to strength and pride respectively.

 

7.   Therefore whereas the perfect noumenal woman, whether superfeminine (in sensuality) or subfeminine (in sensibility), will be wholly evil and partly good, fully vicious and half-virtuous, the perfect phenomenal woman, whether upper feminine (in sensuality) or lower feminine (in sensibility) will be partly evil and wholly good, half-vicious and fully virtuous.

 

8.   Now whereas, on the male side of life, the perfect phenomenal man, effectively lower class, is foolish in his natural preference for perfect form through the knowledge of physical ego, the perfect noumenal man, effectively upper class, will be wise in his cultural preference for perfect content(ment) through the joy of metaphysical mind.

 

9.   However, since once again nothing is ever 'cut and dried', we have to allow for the relativity of form and content(ment) in each context, whether phenomenal or noumenal, the physical 'below' or the metaphysical 'above', which means that not only is nature and culture on each axis, whether in 'once-born' or in 're-born' mode, but that perfection will be a 'whole' measure and imperfection a 'part' one, as germane to folly and wisdom.

 

10.  Hence in the physical distinction between perfect natural (intellectual) form and imperfect cultural (spiritual) content(ment), the perfect phenomenal man will be wholly foolish and partly wise, fully vicious and half-virtuous in his subjective adherence to knowledge and pleasure respectively, whereas in the metaphysical distinction between imperfect natural (intellectual) form and perfect cultural (spiritual) content(ment), the perfect noumenal man will be partly foolish and wholly wise, half-vicious and fully virtuous in his subjective adherence to truth and joy respectively.

 

11.  Therefore whereas the perfect phenomenal man, whether lower masculine (in sensuality) or upper masculine (in sensibility) will be wholly foolish and partly wise, fully vicious and half-virtuous, the perfect noumenal man, whether submasculine (in sensuality) or supermasculine (in sensibility) will be partly foolish and wholly wise, half-vicious and fully virtuous.

 

12.  Thus the choice, as ever, is between perfection of the self (whether as id or ego) and perfection of the unself (whether as soul or mind) in each gender case, with the one quite probably leading to the other on the female side of life, but only possibly leading to the other, providing certain Christian-type preconditions have been met, on its male side.

 

13.  One thing we can be absolutely sure of is that power and glory are not connected to God and Heaven but to the Devil and Hell on the noumenal planes of space and time, and to woman and purgatory on the phenomenal planes of volume and mass.

 

14.  Only form and content(ment) are connected to God and Heaven, truth and joy, superego and superconscious mind, metaphysical not-self and selflessness on the noumenal planes of time and space, as also to man and earth 'down below' on the phenomenal planes of mass and volume, where knowledge and pleasure, ego and conscious mind, physical not-self and selflessness have their vegetative place beneath the airy realm of metaphysics.

 

 

CYCLE TWENTY-THREE: UNDERSTANDING RELIGION

 

1.   For 'Thine is the Power and the Glory for Ever and Ever ...' from the 'Lord's Prayer' has the ring of a false attribution where God and Heaven are concerned, bearing in mind that such terms are germane to the context of metaphysics, not least of all in relation to the commitment of the inner metaphysical self to the inner metaphysical not-self, i.e. the lungs, on the one hand, and to the reaction of the inner metaphysical unself from inner metaphysical selflessness, i.e. the breath, on the other hand, and are therefore commensurate with truth and joy, the imperfect form of spaced space and the perfect content(ment) of sensible being, wherein both the inner metaphysical ego (superego) of the profane inner self and the inner metaphysical mind (superconscious) of the redeemed inner self, i.e. of the inner unself, are blessed by God and Heaven, the one as Father, the other as Holy Ghost.

 

2.   Hence the relationship of the inner metaphysical self/unself to the inner metaphysical not-self/selflessness is akin to that of Son to Father and Holy Spirit, the Son himself divisible, as superman, between the inner metaphysical profanity of the superego and the inner metaphysical sublimity of the superconscious, the former affiliated to the imperfect form (in spaced space) of the Father, the latter reacting from the perfect content (breathy lightness) of the Holy Spirit, before returning, via its sensible kernel (in the spiritual emotion of joy) to the psychological equilibrium of the superegocentric self, wherein the process of attraction and reaction begins afresh, and so on, in an 'eternal recurrence' of cyclical development.

 

3.   Thus the superman, as 'Son of God', is very much one for whom the superego of inner metaphysical selfhood is the link to the supernatural will of inner metaphysical not-selfhood, the latter of which, effectively functioning as Father, delivers the self in question to the redemptive resurrection of superconscious unselfhood via the inner metaphysical selflessness of the supercultural spirit with which it is affiliated and from which the superconscious unself will react, as from the unbearable lightness of the Holy Ghost, to achieve a profounder awareness of itself in metaphysical emotion (joy), before returning to the self from which it originally derived.

 

4.   Hence the 'Son of God' becomes a 'Son of Heaven' as unself replaces self, wherein he achieves resurrectional unself-awareness prior to returning to superegocentric earth, as it were, via the 'rebirth' of self, to be freshly attracted by the will of the Father to supernaturally transport him anew on the supercultural wings of the spirit.

 

5.   Such it is on the inner metaphysical plane of airy sensibility, and there is nought higher than the superman, nor any better God and Heaven than the inner metaphysical God and Heaven to which he subscribes in his divine folly and sublime wisdom, passing from the imperfect form of the one to the perfect content of the other.  His meditative commitment to the inner metaphysical not-self (lungs) and to inner metaphysical selflessness (the breath) is what constitutes his truth and joy; for only in the nature and culture of ultimate God and Heaven can there be ultimate truth for the superegocentric self and ultimate joy (bliss) for its psychical extrapolation, the inner metaphysical unself of superconscious mind.

 

6.   This inner metaphysical context of airy sensibility not only transcends, or goes beyond, the outer metaphysical context of airy sensuality, wherein self and unself have their respective subegocentric and subconscious relationships with the subnatural will of the ears and the subcultural spirit of the airwaves, functioning as outer metaphysical Father and Holy Ghost, it stands above and beyond all other contexts, whether vegetative, watery, or fiery; for it is the ultimate context and, apart from its sensual 'lesser brother', the only one that, being metaphysical, has anything to do with God and Heaven, truth and joy, imperfect form and perfect content(ment).  Genuine religion begins and ends in metaphysics, and all else is a sham or falsehood.

 

7.   Thus when economics poses as religion we get the vegetative sham of nonconformism (Christianity), which is second-rate religion; when politics poses as religion we get the watery sham of humanism (Heathenism), which is third-rate religion; and when science poses as religion we get the fiery sham of fundamentalism (Superheathenism and/or Subheathenism), which is fourth-rate religion.  Only in metaphysics do we get religion per se, and thus transcendentalism.  But only in sensible, or 're-born' metaphysics do we get the ultimate, and therefore Superchristian, mode of transcendentalism, the Social Transcendentalism to which I, as a self-proclaimed Messiah, ideologically and philosophically subscribe.  Only then will there be scope for the superman to be, and to be to the fullest and deepest possible extent.

 

 

CYCLE TWENTY-FOUR: LITERARY AND OTHER CATEGORIES

 

1.   That which does, in acting, is the opposite of that which is, in being.  For to do ... is the noumenal antithesis of to be, though only in being can one transcend acting and achieve the perfect content(ment) of heavenly joy.

 

2.   In doing, by contrast, one may achieve the perfect power of beauty and the imperfect glory of love, but not the imperfect form of truth or, via that, the perfect content(ment) of joy.

 

3.   In general noumenal terms, power connotes with the Devil and glory will Hell, whereas form connotes with God and content(ment) with Heaven.

 

4.   In general phenomenal terms, however, power connotes with woman and glory with purgatory, whereas form connotes with man and content(ment) with the earth.

 

5.   That which gives, in giving, is the opposite of that which takes.  For to give is the phenomenal antithesis of to take, though only in taking can one transcend giving and achieve the perfect form of knowledge.

 

6.   In giving, by contrast, one may achieve the imperfect power of strength and the perfect glory of pride, but not the perfect form of knowledge or, via that, the imperfect content(ment) of pleasure.

 

7.   Generally speaking, there is more doing and giving than taking or being on the female side of life, because doing and giving are the respective objective attributes of metachemical materialism and chemical realism.

 

8.   Conversely, there is generally more taking and being than doing or giving on the male side of life, because taking and being are the respective subjective attributes of physical naturalism and metaphysical idealism.

 

9.   Whereas the materialist is generally a doer (actor) and the realist a giver, the naturalist, by contrast, is generally a taker, and the idealist a be-er.

 

10.  While the doer experiments with perfect power, the raw materialism of the Devil, the giver experiences perfect glory, the purgatorial refinement of Hell.

 

11.  While the taker experiments with perfect form, the raw naturalism of man, the be-er experiences perfect content(ment), the idealistic summation of Heaven.

 

12.  One should distinguish the existence of the self, in whatever context, from the experiment of the not-self, further distinguishing the emanation of selflessness from the experience of the unself.

 

13.  For whereas both the id and the ego exist, as objective and subjective manifestations of self, the will experiments, the spirit emanates, and both the soul and the mind, the objective and subjective manifestations of unself, experience.

 

14.  Whereas in materialism everything exists, experiments, emanates, and experiences in relation to doing, in realism, on the other hand, everything exists, experiments, emanates, and experiences in relation to giving.

 

15.  Whereas in naturalism everything exists, experiments, emanates, and experiences in relation to taking, in idealism, on the other hand, everything exists, experiments, emanates, and experiences in relation to being.

 

16.  In literary terms, one should contrast the materialism of the poet with the idealism of the philosopher, while likewise contrasting, on a more phenomenal basis, the realism of the dramatist with the naturalism of the novelist.

 

17.  For where the poet's principal concern is, or should be, with doing, the dramatist's principal concern should be with giving, the novelist's principal concern with taking, and the philosopher's principal concern with being.

 

18.  Hence the elemental distinctions between fiery poetry, watery drama, vegetative fiction, and airy philosophy, as between literary modes of metachemistry, chemistry, physics, and metaphysics.

 

19.  From the literary fundamentalism of the poet to the literary transcendentalism of the philosopher via the literary humanism of the dramatist and the literary nonconformism of the novelist, such is the ideological range of literature as it bears upon the use of language to achieve instinctual, emotional, intellectual, or spiritual ends, depending, by and large, upon the context or genre in question.

 

20.  Ultimately, only the philosopher can do justice, through his literary idealism, to being, and thus to metaphysical concerns with the relationships between self and/or unself and God and/or Heaven.

 

21.  The important thing for the philosopher is to distinguish between what properly pertains to God and/or Heaven in relation to self and/or unself from what may be called fictional, dramatic, and poetic shortfalls which may nevertheless have passed muster - and still be passing muster - as religious concepts and categories for those less than philosophically-exacting minds who constitute the generality, and then to cling to his truth and joy willy-nilly.  For only in the genuine philosopher, the metaphysician, can there be spiritual leadership, where the utilization of literary means is concerned.

 

 

CYCLE TWENTY-FIVE: OF THE ULTIMATE IDEALISM

 

1.   The idealism of being contrasts absolutely, within both noumenal planes, with the materialism of doing and relatively, vis--vis both phenomenal planes, with the realism of giving and the naturalism of taking.

 

2.   Hence while the philosopher is at an absolute remove from the poet, he is at a relative remove from both the dramatist and the novelist, transcendentally aloof from the principal concerns of literary fundamentalism, humanism, and nonconformism.

 

3.   For this particular philosopher, the relationship of self to not-self in the metaphysical context of inner idealism is that of the attraction of the superego to the will of the lungs, while the relationship of the unself to selflessness is that of the reaction of superconsciousness from spiritual breath.

 

4.   The self that is attuned to the respiratory will of the lungs (to breathe) is superegocentric, while the unself thereby conditioned by such an attunement is fated to react against the elemental lightness and universality of spiritual selflessness, as it emanates from the lungs, in order to return, via its emotional depths, to the self from which it originally arose as a lung-conditioned psychic extrapolation.

 

5.   Hence mind is no more completely independent of ego, unself of self, than the spirit is completely independent of the will, the selflessness of the out-breath from the not-selfhood of the in-breath in relation to the lungs.

 

6.   Just as air is transmuted by the lungs from breath to spirit, so self is transmuted by the breath from ego to mind, passing from psychology to psyche.

 

7.   When one is meditating rather than simply breathing, one is properly superegocentric and thus fully supermasculine; for the superman is only possible in relation to truth, which is his commitment to transcendental meditation.

 

8.   The redemption of supermasculinity comes with the transmutation of self into unself, of superego into superconsciousness, and the reaction of the latter from spiritual lightness brings about, in due process of resurrecting its metaphysical core, the superman's salvation in heavenly joy (bliss).

 

9.   Hence there is a distinction between truth and Heaven for the attuned self and unself in the context of inner idealism, which complements that between God and spirit for the turned-on not-self and selflessness.

 

10.  For the transmutation of lungs and breath into God and spirit is the metaphysical complement to the transmutation of superego and superconsciousness into truth and Heaven ... where systematic recourse to meditative praxis is concerned.

 

11.  Hence truth is no more exactly commensurate with God than ... Heaven with spirit.  Truth is more existential than experimental, whereas Heaven is more experiential than emanational.

 

12.  The self changes from superego to truth, with the progress of meditation, while the unself correspondingly changes from superconsciousness to Heaven.  Complementarily, the not-self changes from lungs to God, while selflessness changes from breath to spirit.

 

13.  There is consequently a progressive refinement, in all contexts of inner idealism, as self and unself on the one hand, and not-self and selflessness on the other ... move beyond profane to religious standings in relation to meditative praxis.

 

14.  Truth for the superman is accordingly the reflection of God in his psychological mirror, while Heaven is the reaction from God's spirit which brings him into psychic contact with his emotional core.

 

15.  But as one extreme leads to another, spirit to Heaven, so the superman, newly resurrected, must return to his psychological self and live the truth of meditative praxis anew in relation to God, abandoning experience for existence in a continuous process of interaction between existence and experiment, truth and God, on the one hand, and emanation and experience, spirit and Heaven, on the other hand.

 

16.  Such is the 'eternal recurrence' of the superman's being in the ultimate metaphysical context of inner idealism, the idealism not of sensuality but of sensibility, not of sequential time but of spaced space, not of 'once-born' transcendentalism but of 're-born' transcendentalism, the Social Transcendentalism of the deliverance from theocracy, theology, theosophy, and whatever else constrains the 'once-born' idealist, by contrast, to sensual deference to the outer materialism of spatial space.

 

17.  Such an inner idealism, on the other hand, is not only atheistic with regard to all modes of theocracy, not least of all the Creator-based mode rooted in the outer materialism of spatial space, but is deistic with regard to itself.  For only in transcendental meditation is deity ultimately to be found, and this, too, is germane to the superman's truth.

 

 

CYCLE TWENTY-SIX: MORE EXACTING TERMINOLOGIES

 

1.   As the superman progresses from psychological truth to psychical Heaven, superegocentric selfhood to superconscious unselfhood, so metaphysics progresses from physiological divinity to elemental sublimity, supernatural not-selfhood to supercultural selflessness, as from God to spirit.

 

2.   Or, rather, the superegocentric commitment of the inner idealistic self to the supernatural will of the inner metaphysical not-self results in its transmutation, via the supercultural spirit of inner universal selflessness, into the inner idealistic unself of superconscious mind, which is then brought to a heavenly accommodation with itself, before returning to superegocentric selfhood afresh.

 

3.   Nevertheless a distinction exists between psychological selfhood and psychical unselfhood on the one hand, and between physiological not-selfhood and elemental selflessness on the other hand, as with regard to the supermasculine idealism of superman and the supernatural metaphysics of God, with the third, or elemental, factor emanating, as spirit, from the latter but conditioning the former, as in the manner described.

 

4.   Thus the superman is an inner idealist precisely because he utilizes a supernatural order of metaphysical will to achieve his heavenly goal in the maximum of sensible being.

 

5.   Were we concerned with a subnatural order of metaphysical will, we would be describing the outer idealism of the subman's aural pursuit of sensual being via the airwaves, rather than the inner idealism alluded to above.

 

6.   But we would still find that psychology and psyche were the submasculine complements to the auditory physiology and airy elementalism of the outer metaphysical not-self and its universal medium, the airwaves.

 

7.   And so it is generally, on both subjective and objective axes of noumenal life, as well as on their phenomenal counterparts 'down below', where the elemental emanation from physiology will be personal rather than universal, as in relation to both water (objective) and vegetation (subjective).

 

8.   Hence whereas the materialistic self and unself will have reference, whether in outer or inner contexts, to a metachemical not-self and a universal order of selflessness, the realistic self and unself will have reference to a chemical not-self and a personal order of selflessness, while the naturalistic self and unself will have reference to a physical not-self and a personal order of selflessness.

 

9.   In all cases, not excepting the aforementioned idealistic/metaphysical ones, we have psychology and psyche on the one hand, but physiology and elementalism on the other, as befitting the distinction between self and unself vis--vis not-self and selflessness, whether with regard to objective or subjective alternatives across the gender divide.

 

10.  Psychologies can accordingly be materialistic, realistic, naturalistic, or idealistic, while physiologies will be metachemical, chemical, physical, or metaphysical, depending on the element they are intended to serve, be it fiery and doingful, watery and giving, vegetative and taking, or airy and beingful, with an elementally-conditioned reaction for the psyche that experiences them, and thus experiences not materialism, realism, naturalism, or idealism, but either Hell, purgatory, the earth, or Heaven, as the case may be.

 

11.  Psychology is the starting-point for a psychical ending which is the product of both physiological and elemental factors working in close co-operation with the self overall.

 

 

CYCLE TWENTY-SEVEN: PSYCHOLOGIES AND PSYCHES

 

1.   There is accordingly no one psychology but at least four different kinds of psychology in both 'once-born' and 're-born', subatomic element and elementino particle modes, as well as their negative counterparts.

 

2.   There is likewise no one psyche but at least four different kinds of psyche in both 'once-born' and 're-born', subatomic element and elementino wavicle modes, as well as their negative counterparts.

 

3.   Thus we may distinguish the positive psychologies of beauty, strength, knowledge, and truth from the negative psychologies of ugliness, weakness, ignorance, and falsity, in both 'once-born' and 're-born' contexts, subatomic element and elementino particles.

 

4.   Likewise we may distinguish the positive psyches of love, pride, pleasure, and joy from the negative psyches of hatred, humility, pain, and woe in both 'once-born' and 're-born' contexts, subatomic element and elementino wavicles.

 

5.   As with the psychologies and psyches, there are at least four different types of physiologies in both sensuality and sensibility, as well as their negative preconditions.

 

6.   There is likewise no one elemental element but at least four different types of elements in both outer and inner contexts, as well as their negative preconditions.

 

7.   Thus we may distinguish the positive physiologies of the eyes and the heart, the tongue and the womb, the phallus and the brain, together with the ears and the lungs ... from the negative physiologies of the cosmos (stellar plane) and Venus, the moon and the oceans, the land (terrestrial aspect of the earth) and Mars, together with the sun and Saturn, the former component of each axis (pair) sensual and the latter component sensible.

 

8.   Likewise, we may distinguish the positive elements of supreme fire, water, vegetation, and air from the negative elements of primal fire, water, vegetation, and air (gas) in both outer and inner contexts.

 

9.   Whereas the physiologies experiment (will) in both sensuality and sensibility, whether positively or negatively, the elements emanate (as spirit) in space, time, volume, and mass, whether doingfully (in space-time fieriness), givingly (in volume-mass wateriness), takingly (in mass-volume vegetativeness), or beingfully (in time-space airiness).

 

10.  Really, the organs of sensuality and sensibility developed out of the elements they were fated to organically serve (through will), as, on a more primitive basis, did the inorganic starry bodies of sensuality and sensibility which are their negative preconditions.

 

11.  And from the organs of sensuality and sensibility there grew the capacity, in organic life, for psychology and psyche, for self and unself, id and/or ego and soul and/or mind (depending on the gender) in relation to both will and spirit, the will of the physiological organs and the spirit of the elements such a will was destined to illustrate.

 

12.  Hence self and unself are posterior to both the not-self and the selflessness of universal and/or personal (if positive) elementalism, not to mention, for antiself and anti-unself, their cosmic and/or geologic (un-universal and/or impersonal) negative preconditions.

 

13.  Psychology and psyche are accordingly 'younger' not only than the elements, but than the physiological organs which grew out of the latter in both sensuality and sensibility.

 

14.  The self and its psychical extrapolation are therefore reflective of that which is most evolved and which has the capacity to control the not-self and utilize selflessness to its own (unselfish) advantage, thereby achieving the redemptive glory and/or content(ment), depending on the gender context, of maximum (un)self-realization.

 

15.  This is true not only of the ultimate self of the ultimate man (superman), but of selves generally, where psychologies will be less than idealistic in their materialistic, realistic, or naturalistic pursuit of some inferior goal, be it instinctual, emotional, or intellectual, and thus have reference to the psychical achievement of love, pride, or pleasure, rather than to joy through airy spirituality.

 

 

CYCLE TWENTY-EIGHT: DISCIPLINARY PARALLELS TO PSYCHOLOGY AND PSYCHE

 

1.   Psychology passes to psyche as the particle element and/or elementino (of 'once-born' and 're-born' alternatives) is transmuted, through spiritual refinement, into a wavicle element and/or elementino, be it in relation to fire, water, vegetation, or air.

 

2.   Hence the materialistic psychology and psyche of space-time fieriness (fundamentalism) passes from the beautiful psychology of photon particles to the loving psyche of photon wavicles in 'once-born' mode (spatial space), and from the beautiful psychology of photino particles to the loving psyche of photino wavicles in 're-born' mode (repetitive time), as from the eyes to the heart in sensuality and sensibility.

 

3.   Likewise, the realistic psychology and psyche of volume-mass wateriness (humanism) passes from the strong psychology of electron (conventional) and/or positron (radical) particles to the proud psyche of electron and/or positron wavicles in 'once-born' mode (volumetric volume), and from the strong psychology of electrino (conventional) and/or positrino (radical) particles to the proud psyche of electrino and/or positrino wavicles in 're-born' mode (massed mass), as from the tongue to the womb in sensuality and sensibility.

 

4.   Similarly, the naturalistic psychology and psyche of mass-volume vegetativeness (nonconformism) passes from the knowledgeable psychology of neutron (conventional) and/or deuteron (radical) particles to the pleasurable psyche of neutron and/or deuteron wavicles in 'once-born' mode (massive mass), and from the knowledgeable psychology of neutrino (conventional) and/or deuterino (radical) particles to the pleasurable psyche of neutrino and/or deuterino wavicles in 're-born' mode (voluminous volume), as from the phallus to the brain in sensuality and sensibility.

 

5.   Finally, the idealistic psychology and psyche of time-space airiness (transcendentalism) passes from the truthful psychology of proton particles to the joyful psyche of proton wavicles in 'once-born' mode (sequential time), and from the truthful psychology of protino particles to the joyful psyche of protino wavicles in 're-born' mode (spaced space), as from the ears to the lungs in sensuality and sensibility.

 

6.   Not only is each axis divisible between outer and inner manifestations, corresponding to 'once-born' and 're-born' modes of psychology and/or psyche, but each division of this order is itself divisible into elemental and/or molecular subdivisions in both particle and wavicle modes, so that any given element and/or elementino will have a range of psychological and psychical options ... from elemental particles at one end of the axial spectrum, as it were, to elemental wavicles at its other end, with the more intermediate possibilities of molecular particles and wavicles slotting in-between.

 

7.   In fact, each subdivision of this order is exactly correlative with a disciplinary parallel which will either be the per se manifestation of that axis, depending on the element, or one of three 'bovaryizations' where the other disciplines are concerned.

 

8.   Hence the metachemical axis of space-time objectivity affords us the contrast between a scientific per se, corresponding to the elemental-particle subdivisions of photons (outer) and photinos (inner), and 'bovaryizations' of politics (molecular particle), economics (molecular wavicle), and religion (elemental wavicle), in keeping with its fiery disposition.

 

9.   Hence the chemical axis of volume-mass objectivity affords us the contrast between a political per se, corresponding to the molecular-particle subdivisions of electrons and/or positrons (outer) and electrinos and/or positrinos (inner), and 'bovaryizations' of science (elemental particle), economics (molecular wavicle), and religion (elemental wavicle), in keeping with its watery disposition.

 

10.  Hence the physical axis of mass-volume subjectivity affords us the contrast between an economic per se, corresponding to the molecular-wavicle subdivisions of neutrons and/or deuterons (outer) and neutrinos and/or deuterinos (inner), and 'bovaryizations' of science (elemental particle), politics (molecular particle), and religion (elemental wavicle), in keeping with its vegetative disposition.

 

11.  Hence the metaphysical axis of time-space subjectivity affords us the contrast between a religious per se, corresponding to the elemental-wavicle subdivisions of protons (outer) and protinos (inner), and 'bovaryizations' of science (elemental particle), politics (molecular particle), and economics (molecular wavicle), in keeping with its airy disposition.

 

12.  Broadly, it will be found that both science and politics, corresponding to elemental-particle (materialist) and molecular-particle (realist) subdivisions of any given element and/or elementino, are psychological disciplines, whereas both economics and religion, corresponding to molecular-wavicle (naturalist) and elemental-wavicle (idealist) subdivisions of any given element and/or elementino, will be psychical disciplines.

 

13.  Hence there will be more beauty or strength or knowledge or truth, overall, than love or pride or pleasure or joy in both science and politics, depending on the mode, but more love or pride or pleasure or joy, overall, than beauty or strength or knowledge or truth in economics and religion, depending on the mode.

 

 

CYCLE TWENTY-NINE: THE DESIRABILITY OF NEW ORDERS

 

1.   To contrast, within the metachemical axis of space-time objectivity, the materialist per se of science (cosmology) with the realistic materialism of 'bovaryized' politics (authoritarianism), the naturalistic materialism of 'bovaryized' economics (feudalism), and the idealistic materialism of 'bovaryized' religion (fundamentalism).

 

2.   To contrast, within the chemical axis of volume-mass objectivity, the realist per se of politics (parliamentarianism) with the materialistic realism of 'bovaryized' science (chemistry), the naturalistic realism of 'bovaryized' economics (socialism), and the idealistic realism of 'bovaryized' religion (humanism).

 

3.   To contrast, within the physical axis of mass-volume subjectivity, the naturalist per se of economics (capitalism) with the materialistic naturalism of 'bovaryized' science (physics), the realistic naturalism of 'bovaryized' politics (republicanism), and the idealistic naturalism of 'bovaryized' religion (nonconformism).

 

4.   To contrast, within the metaphysical axis of time-space subjectivity, the idealist per se of religion (transcendentalism) with the materialistic idealism of 'bovaryized' science (ontology), the realistic idealism of 'bovaryized' politics (totalitarianism), and the naturalistic idealism of 'bovaryized' economics (corporatism).

 

5.   From the sensual extreme (noumenal) right-wing materialism of spatial space to the sensible extreme (noumenal) left-wing materialism of repetitive time within the metachemical axis of space-time objectivity, as from photons to photinos.

 

6.   From the sensual moderate (phenomenal) right-wing realism of volumetric volume to the sensible moderate (phenomenal) left-wing realism of massed mass within the chemical axis of volume-mass objectivity, as from electrons (conventional) and/or positrons (radical) to electrinos (conventional) and/or positrinos (radical).

 

7.   From the sensual moderate (phenomenal) left-wing naturalism of massive mass to the sensible moderate (phenomenal) right-wing naturalism of voluminous volume within the physical axis of mass-volume subjectivity, as from neutrons (conventional) and/or deuterons (radical) to neutrinos (conventional) and/or deuterinos (radical).

 

8.   From the sensual extreme (noumenal) left-wing idealism of sequential time to the sensible extreme (noumenal) right-wing idealism of spaced space within the metaphysical axis of time-space subjectivity, as from protons to protinos.

 

9.   That which begins, in sensuality, on the Right ends, in sensibility, on the Left, whereas that which begins, in sensuality, on the Left ends, in sensibility, on the Right, the 'First' effectively becoming 'Last', and the 'Last' ... 'First'.

 

10.  The salvation, as from sensuality to sensibility, 'once-born' to 're-born' affiliation, of the materialist Right can only be in the materialist Left, as from eyes to heart, whereas the salvation of the idealist Left, by contrast, can only be in the idealist Right, as from ears to lungs.

 

11.  The salvation, as from sensuality to sensibility, 'once-born' to 're-born' affiliation, of the realist right can only be in the realist left, as from tongue to womb, whereas the salvation of the naturalist left, by contrast, can only be in the naturalist right, as from phallus to brain.

 

12.  That which is saved to sensibility 'falls' or 'rises', depending on its gender, to a contrary position to how it was in sensuality, the 'First', to repeat, becoming 'Last', and the 'Last' ... 'First'.

 

13.  The liberal doctrine of equality is intensely inimical to Christianity and Christian-type 'rebirths' in which men turn away from (the heathenistic dominion of) women, as from, at that point, second-class citizens.

 

14.  The emphasis on equality between all persons, irrespective of gender, follows from a Protestant-type anti-Christian stance in social liberalism, and leads, via theoretical equality between men and women, to a practical inequality in which women are effectively 'top dogs', or first-class citizens, in a heathenistic society dominated by immoral (objective) criteria, as pertinent not to vegetation and air, but to fire and water.

 

15.  Such a 'free' society, whether phenomenal (and Heathen) or noumenal (and Superheathen), is the female enemy of everything male and 'bound', whether phenomenal (and Christian) or noumenal (and Superchristian).

 

16.  Such a 'free' society rages war on everything subjective, and hence moral, and does so under the delusory banner of equality between men and women, even though, in practice, female domination is patently the norm, the 'XY' chromosomal integrity of male dualism effectively eclipsed, to use a metaphorical analogue, by the 'XX' chromosomal cosh of female objectivity, at the expense, needless to say, of liberal values.

 

17.  Freedom is the enemy not only of God but of man, since that man who is the dupe of freedom is unable to achieve an accommodation with God, the God, more specifically, of the superman when he is attuned to his lungs and meditates.

 

18.  At one time things in the West were largely bound (to the Catholic Church); then they became, under Protestant liberalism, both bound and free in approximately equal measure; now they are free to an extent no longer commensurate with phenomenal relativity but, under the 'Liberty Belle', with noumenal absolutism, the Americanized freedom which stands at a barbarous remove from anything cultural and rages war on culture, or the residues thereof, wherever it may still be found.  But such barbarism paradoxically calls itself 'culture', even though nothing could be further from the truth.

 

19.  When decadent, the civilized person becomes pseudo-barbarous and the cultural person pseudo-natural.  This is enough to explain the respective fates of most Englishmen and Irishmen (not to mention Scotsmen and Welshmen) under American influence in the twentieth century.

 

20.  Even civilization, as defined by me in relation to feminine criteria of watery realism, is inimical to culture when it strives to dominate and replace it on the basis of a political hegemony.

 

21.  If there is to be a new culture for the twenty-first century and beyond, a Superchristian culture that 'flies in the face' of Superheathen barbarism, there will likewise have to be a new nature, down below, that 'flies in the face' of Heathen civilization, thereby becoming a partner to culture rather than, like English civilization traditionally, its liberal enemy.

 

22.  Thus we return to the desirability, already well-documented in my writings, of a democratically-established Centrist federation ... of Ireland, Scotland, and Wales on the one hand, and of an English republic on the other hand, the latter the economic counterpart to what, in its cultural essence, would be a religion-centred federation of the Gaels.

 

 

CYCLE THIRTY: REVOLUTIONARY PROSPECTS

 

1.   Traditionally, economics in England has been held back and effectively deprived of internal laissez-faire classicism by the need for a political hegemony that, necessarily deferential to the scientific basis of monarchism in the 'Blood Royal', would maintain English control of the Gaelic countries within the supernational framework of Great Britain and, with Ireland, the United Kingdom.

 

2.   Hence the need for a unitary control of Scotland, Wales, and Ireland (latterly only that part of Ireland where a loyalist majority is to be found - namely the North) has ensured that the monarchy, as the symbol of union, and the parliamentary mode of democracy, expressive of English civilization, have prevailed not only at religion's expense but also, to a not inconsiderable extent, at the expense of economics, which can only be emancipated from political and/or scientific constraints in a republican framework, and that would hardly be compatible, traditionally, with English civilization's political and scientific control of the Gaelic countries and correlative subversion of their culture.

 

3.   Thus economic liberty in Britain, though particularly in England, has long been associated with Empire, where a greater degree of freedom has existed and, to a much lesser extent, continues so to exist for Englishmen to circumvent the kinds of politically-conditioned economic constraints which the United Kingdom has necessarily put on them at home, even up to and including the present.

 

4.   If formerly, due in no small measure to French and Continental pressures, England had a political interest in dominating the Gaelic countries, such an interest no longer exists now that England is very much a part, if at times resentfully so, of the European Union, and it therefore no longer makes much political sense to maintain a political hegemony at the expense of economics, particularly in light of the increasing economic pressures even from countries outside the European Union, like America and Japan, to economically liberalize.

 

5.   The sort of politically-motivated constraints that were placed on domestic economic growth are clearly no longer desirable or indeed tenable in the post-Empire context, but no free economy, bound to subjective criteria, can be genuinely established so long as the United Kingdom continues to exist and to require, in consequence, both a political and a scientific hegemony, in keeping with the supernational domination by England of Scotland, Wales, and Northern Ireland.

 

6.   Although I write primarily from the standpoint of a cultural deliverance of the Gaels via what I have termed a Centrist Federation ... of Ireland, Scotland, and Wales, in which religious sovereignty (if granted a majority mandate in each of the aforementioned countries) would be the prevailing norm, I am acutely aware of how much England would have to gain from economic liberalization, following the democratically-achieved break-up of the United Kingdom, and the achievement, thereafter, of republicanism for a country that, without Gaels to govern, no longer had need of a unitary symbol, viz. the monarchy.

 

7.   For only in republicanism will England be rid of the crippling constraints upon economic liberalization which the retention of both political and scientific power necessarily maintains.  England has only been economically free in relation to her overseas Empire, as during the nineteenth-century heyday of laissez-faire liberalism, but now that most if not all of it is gone, the need for domestic liberalization of the economy becomes all the more pressing, without which no moral progress for England would be possible.

 

8.   Thus the revolution that I hope Social Transcendentalism will bring to the Gaelic countries in due course of its democratic unfolding in relation to the option on religious sovereignty, the sovereignty of 'Kingdom Come', should lead not only to the break-up of the United Kingdom and, by implication, Great Britain, but to the possibility, for England, of a republic, without which economic independence would be impossible to achieve.

 

9.   Even England has something to gain from the Social Transcendentalist revolution that I foresee as so necessary to Ireland, Scotland, and Wales, and deliverance from the civilized criteria of a parliamentary hegemony conjoined, in unholy matrimony, with the barbarous criteria of monarchic authoritarianism, is precisely what will lead to the kind of naturalistic gain I have in mind.

 

10.  Yet, when all's said and done, it is deliverance from both political and scientific freedom, from the female hegemony of water and fire, parliament and monarchy, that will result in economic binding, through republicanism, to the male subjectivity of vegetation, and to a vegetation necessarily deferential, in its properly masculine orientation, towards the airy subjectivity that would characterize the cultural emancipation of the Gaelic countries from English domination within the United Kingdom.

 

11.  Instead of being 'the British Isles', this small archipelago in North-Western Europe would become the Anglo-Gaelic Isles in which a 'new earth' and a 'New Heaven' prevailed on the male side of life, and prevailed at the expense of the 'old purgatory' and the 'Old Hell' which, at the time of writing, continues to thwart both economic and religious growth for its respective peoples in the interests of outmoded political and scientific traditions.

 

12.  Such a female-dominated heathenistic state-of-affairs can be democratically countered, particularly in each of the Gaelic countries, and if my will is done, then we shall presently have new orders in which both the Gaels and the English will profit, after their different, though not necessarily contrary, male dispositions.

 

 

CYCLE THIRTY-ONE: EMBLEMATIC SUGGESTIONS

 

1.   The ideological philosophy of Social Transcendentalism would not be complete without reference to an emblem to which it subscribes, and this emblem will take the form of what, in a variety of earlier texts, I have customarily termed a 'supercross', meaning an inverted version of the CND emblem, in which the two short bands that diagonally stem from the long vertical band - symbolical for me of the existential/experiential Son in relation to both the experimental Father and the emanational Holy Ghost - will be at the top rather than at the bottom of the design in question, and all, needless to say, within the circumscribed bounds of an encapsulating circle of equivalent width.

 

2.   From the righthand-most band of this 'supercross', the band of the Holy Ghost, will stem the 'masculine sign', viz. an arrowed pointer on an extended arm of equivalent width, suggestive of the 'right on' of things towards the triadic Beyond and definitive Heaven, and to complement it at the foot of the vertical band the 'feminine sign' of an equilateral cross will project downwards, thereby confirming the conjunction of the female element with that of the male one in the Superchristian framework of the triadic Beyond.

 

3.   Colour-wise, the emblem thus constituted will be in purple on a sky-blue ground, suggestive of the spiritual, and there will also be space in between the bands at the top of the 'supercross' for the letters S.T., standing for Social Transcendentalism, or their Gaelic equivalents.

 

4.   Moreover, I see no reason, if the respective components of my envisaged Centrist Federation desire it, why there should not be mini-versions of their current flags to either side, lower down, of the vertical band, so that people would know where they came from in the event of opting for the supra-national transcendence of their respective Gaelic traditions.

 

5.   Hence rather than the Irish tricolour and the Union Jack (for Britain in toto would not be eligible for 'Kingdom Come', England having a separate emblem in the cross of St. George), the Irish tricolour, say, and the cross of St. David, the cross of St. Andrew, and the Welsh Dragon ... could well be the principal emblems to qualify for inclusion within the overall emblem of Social Transcendentalism, the emblem of a Centrist federation of, hopefully, Ireland (both North and South), Scotland, and Wales, with the possibility of the Isle of Man and one or two other places coming into the overall framework in due course.

 

6.   Now such a preponderantly religious emblem should not just exist on a rectilinear flag but also, and more importantly, on a curvilinear plaque, suggestive of the transcendence of political nationalism in the cultural supra-nationalism of the Gaelic federation, which would be politically rooted in a pseudo-Kingdom, with its executive presidency, and religiously centred in the very genuine Centre of the triadic Beyond, as pertaining to the context of a religiously sovereign People.

 

7.   Possibly a distinction between the 'ideological' and the 'philosophical' form of this emblem would have to exist, with the likelihood of a flag-like format, embracing, as suggested above, mini-versions of the respective countries of the federation on the one hand, and a purely abstract manifestation of the overall emblem on the other hand, the latter of which would have its residence on a curvilinear plaque, thereby doing proper justice to the Centre, or overall context of the triadic Beyond.

 

8.   Now the pseudo-Kingdom and the genuine Centre of 'Kingdom Come' would effectively be the reverse of the genuine Kingdom and pseudo-Centre (Established Church with monarchic figurehead) of the United Kingdom, and would need to be distinguished, one from the other, on the basis of a sort of administrative/cultural dichotomy between that which was of the pseudo-Kingdom (and beyond the State) and that which was of the Centre (and beyond the Church).

 

9.   For in the pseudo-Kingdom and Centre of 'Kingdom Come', both the traditional manifestations of the State and the Church would be transcended, as things pass from the phenomenal realm of the world to the noumenal realm of the Other World, the cultural New Order in which the triadic Beyond should find itself being served, pending a majority mandate for Social Transcendentalism, from the administrative base of the pseudo-Kingdom, as pertaining to the reign of the Superchristian 'philosopher-king' and 'messianic redeemer' whose political headship of the pseudo-Kingdom will necessitate that he be regarded as religious figurehead of the Centre, and thus of the triadic Beyond to which the Supercross more purely pertains.

 

                             

LONDON 1997 (Revised 1998-2010)

 

 

DEISTIC DELIVERANCE VIA THE IDEOLOGICAL PHILOSOPHY ... 

 

 

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