Copyright © 2001-2010 John O'Loughlin
1. Embracing the Dichotomy
2. Monolithic Myth
3. Modern Architecture
4. The Sensual Basis of Sensibility
5. Some Related Dichotomies
6. Paradoxical Co-existence
7. The Sensuality and Sensibility of Verbal Characters
8. Understanding Literature
9. Understanding Various Media
10. A Particular Quadruplicity
11. Understanding Race
12. More about 'Kingdom Come'
13. Returning to Eternity
EMBRACING THE DICHOTOMY
1. One should consider the hairs on one's chest - those males without any should not be encouraged to experience transcendentalism at any subdivisional tier-level of our projected triadic Beyond in 'Kingdom Come', but should take an intermediate position next to females.
2. The best and deepest males invariably have hairs on their chest. Those who don't, or who only have a comparatively small number, are closer to females.
3. Some races, like the Celts, are more male; others, like the Nordics, exemplify a female bias, as often confirmed by the paucity of hairs on the chests of their male members.
4. Nordics and Celts, or Celtics, are effectively the alpha and omega, the appearance and essence, the will and the soul, of Aryan humanity.
5. I tend to think of Slavs, or Slavics, as either Nordic or Celtic with an Asiatic admixture. Probably this racial dichotomy has a religious parallel, traditionally, in the distinction between Eastern Orthodoxy and Roman Catholicism, Nordic Slavs more given to the one and Celtic Slavs to the other.
6. The Celtics will only really lead, and specifically in terms of Gaelic culture, when the Nordics are no longer able or so inclined to rule, largely because of interbreeding, one suspects, with blacks, and their consequent subsuming into the world.
7. Both blacks and coloureds are largely of the world, but they tend to be of it in opposite ways - the fuzzy-haired blacks, with their African origins, more alpha than omega, and the smooth-haired coloureds, with their Asian origins, more omega than alpha.
8. Hence blacks are more usually drawn to Nordic whites and, by contrast, coloureds to Celtic whites; though not necessarily or invariably in sexual terms.
9. People who oppose racism, or thinking philosophically in terms of race and racial differences, are usually of an overly heathenistic disposition such that fights shy of all sorts of dichotomies from fear of having to choose or even to distinguish between right and wrong.
10. The same people who oppose racism, in the above-mentioned sense, also oppose sexism, classism, culturism, and other forms of dichotomous thinking such that would stretch them beyond the boundaries of a monolithic heathenism towards a moralistic choice and resolve.
11. Those Celts who could not be corrupted and subsumed into the Nordic-dominated worldview were traditionally regarded as 'beyond the pale' and effectively treated as outlaws.
12. Such outlaws could never be tamed and turned into porter-swilling 'white niggers' but continued, especially when dark blue- and/or green-eyed, to haunt and taunt the Nordic worldview, remaining 'thorns in the side' of its heathenistic complacency in relation to worldly subjection to alpha-stemming rule.
13. I rejoice in these Celtic outlaws and Gaelic outsiders, for I too am of their breed and know that our day not only will come but effectively is coming!
14. For the Nordic white is quickly being subsumed into the world as the black has his way with such women as take his fancy, and before long even England, traditional home of the Celts' immortal enemy, will be less Nordic than black and/or coloured, with but a peripheral scattering of disabused Celts.
15. But our day is coming and will only come
properly to pass with 'Kingdom Come', conceived, in relation to Social
Transcendentalism and its promise of religious sovereignty, as a
the Gaels of
1. The monolithic delusions of alpha-oriented heathenistic people often lead to statements like 'the essence of mankind is freedom', and other such fanciful notions.
2. Frankly, freedom is anything but commensurate with essence, for essence corresponds to the innermost aspect of things, their core or soul, and therefore has more to do with sensibility than with sensuality.
3. Now since the most essential aspect of things, in human life, is sensible rather than sensual, it follows that the essence of mankind or, at any rate, of a certain portion of mankind - more specifically male - is binding, since binding to self is what characterises the male as a subjective being when he is sensible and therefore true to his essence, particularly in the case of those males, necessarily metaphysical, for whom essence really is the true meaning of their lives.
4. However that may be, I return to my starting point by condemning such statements as strive to characterise mankind as this or that, irrespective of gender differentiation, as symptoms of a delusory monolithic heathenism.
5. For, in reality, statements that overlook or ignore gender tend to perpetrate a false notion of things, based upon such unitary concepts as 'mankind'.
6. When once we accept that mankind is first of all divisible between males and females, and then between upper- and lower-class manifestations of each according, by and large, to build, we shall find ourselves adopting a more wary attitude towards unitary concepts, including freedom as the essence of mankind.
7. Frankly, freedom accrues - and not as essence - to the female side of the gender divide primarily, since it is about the extents to which the objectivity of metachemical doing, affiliated to appearance, and of chemical giving, affiliated to quantity, is unhampered by sensible constraints upon the organs of will and their spiritual concomitants in relation to the relevant not-selves.
8. Thus freedom is no more the essence of mankind than, say, binding is the appearance, freedom the quality, or binding the quantity of mankind. On the contrary, it would be more accurate to contend that freedom is the appearance and quantity of that portion of mankind who are female, whether absolutely, in the upper-class context of noumenal appearances, or relatively, in the lower-class context of phenomenal quantities.
9. Conversely, it would be no less accurate, in my opinion, to contend that binding is the quality and essence of that portion of mankind who are male, whether relatively, in the lower-class context of phenomenal qualities, or absolutely, in the upper-class context of noumenal essences.
10. Of course, females can be 'bound' and males 'free', but this is so paradoxically in relation to constraints upon the not-self in sensibility and freedom from the self in sensuality, the former a secondary order of binding for females and the latter a secondary order of freedom for males.
11. Thus when 'true' to their gender, females will prefer freedom (for not-self) in sensuality to binding (of not-self) in sensibility, while males will prefer binding (to self) in sensibility to freedom (from self) in sensuality. There is no common essence for all of mankind, since mankind happens to be a composite of different genders and classes.
12. Yet monolithic thinking of the alpha-stemming heathenistic variety will insist on the contrary, even going so far as to claim that mankind is at bottom evil or good, depending on the bias of the thinker, when, in point of fact, such terms betray a female bias divisible between the evil of sensuality and the good(ness) of sensibility in relation to freedom and binding within objective parameters, parameters that have reference to rectilinear (direct) divergence and/or convergence as germane to a vacuum.
13. Conceive of freedom and binding within subjective parameters, or parameters that have reference to curvilinear (indirect) divergence and/or convergence as germane to a plenum, and one is obliged to distinguish between the folly of sensuality and the wisdom of sensibility in relation to males, or to what is properly male, whether in relative (phenomenal) or absolute (noumenal) terms, and to pit such folly and wisdom against evil and good as equally valid reference points for human conduct, the comprehensiveness of which goes far beyond such simplistic reductionist notions as evil or good.
14. Mankind is no more evil or good than ... foolish or wise. It is evil, good, foolish and wise, with evil and folly chiefly characterising the female and male aspect of things in sensuality, but wisdom and goodness characteristic of the male and female aspect of things in sensibility.
15. For as males climb (diagonally between two contiguous planes on either phenomenal or noumenal terms) from folly to wisdom, sensuality to sensibility, so females fall (diagonally between two contiguous planes on either noumenal or phenomenal terms) from evil to goodness, sensuality to sensibility, whereby they are no less surely damned (from the blessing of objective freedom) than their male counterparts are saved (from the curse of subjective freedom).
16. For the damned good female is indubitably preferable, from a male standpoint, to a blessed evil one, even if a cursed foolish male is arguably preferable, from a female point of view, to the saved wise one!
1. What could be architecturally grosser than the rectilinear skyscrapers which tower up in an unequivocal display of the utmost architectural superficiality, their translucent monolithic structures ample testimony to the heathenistic criteria typifying the worst aspects of modern life?
2. Certainly it would be hard to escape the conclusion that architecture had 'gone to the dogs' with these superficially square towers whose material ugliness would appear commensurate with the worst of all possible architectural hells.
3. It is as though the city has come to diabolical fruition with these rectilinear monoliths whose existence would be out of place in any but the most extensively and intensively urban environments.
4. Extensive and intensive urbanization gave rise to these grossly superficial monoliths which confirm the transmutation of town into city, as of purgatory into hell.
5. The worst that could happen architecturally ... has happened, namely these rectilinear monoliths, but so, too, paradoxically, has the best, albeit in comparatively short supply at present - I allude, of course, to such curvilinear monoliths as confirm an unequivocally subjective disposition.
6. Whereas the town or traditional city was divisible between squares and domes, the modern city, or rather those areas of the city which are peculiarly modern, exemplifies a like distinction between rectilinear and curvilinear monoliths.
7. Clearly not all monolithic structures are rectilinear and effectively metachemical; the majority in most cities may be, but curvilinear monoliths attest to a metaphysical alternative which possibly - though I wouldn't bank on it - offers hope for the future.
8. After all, things are usually more one way than another because that's the way most people, or even a given people, happen to be, whether through choice or commercial necessity or financial greed, or whatever.
9. Things could conceivably change for the better, i.e., towards a more metaphysical disposition, but not within societal contexts based on and esteeming freedom.
10. For it is precisely in freedom-worshipping societies, or countries and peoples especially given, through a female bias, to the objectivity of free will over the subjectivity of natural determinism, to freedom as opposed to binding, that metachemical and chemical predilections are able to flourish, not least of all in terms of rectilinear styles, both 'high' and 'low', of architecture.
11. Therefore it is inconceivable that physical and metaphysical orders of architecture could flourish to anything like a comparable extent in free societies, but only in ones more consciously dedicated, through sensibility, to the subjective bindings of natural determinism.
12. I call such societies cultural and civilized, both in terms of enhanced self-respect in natural determinism for males (cultural) and of constrained not-self freedom in free will for females (civilized), and they contrast with the barbarism (unconstrained free will) and philistinism (self-disrespect) of free societies.
13. For free will is primarily female and natural determinism primarily male, the one having intimate associations with metachemical and chemical orders of not-self, the other even more intimate connections with physical and metaphysical orders of self.
14. Rectilinear monoliths are as unequivocally indicative of free will as curvilinear monoliths ... of natural determinism, the former exemplifying the objectivity of female freedom and the latter the subjectivity of male binding.
15. At least, that would be the case in the event of an alpha/omega distinction between translucent rectilinear monoliths and opaque curvilinear monoliths.
16. In the case of equivalent translucencies, however, we are dealing rather more with primary and secondary orders of freedom, as between the free objectivity of the female not-self and the free subjectivity of the male self, the former rectilinear and the latter curvilinear.
17. Only in the case of opaque orders of curvilinear and rectilinear monoliths would it be possible to infer primary and secondary orders of binding, as between the bound subjectivity of the male self in the enhanced natural determinism of sensibility, and the bound objectivity of the female not-self in the constrained free will of sensibility.
18. These 'inner' forms of monolithic architecture, corresponding to sensible metaphysics and metachemistry, would be as far removed from the 'outer' forms of monolithic architecture, with their translucent façades, indicative of the utmost superficiality, as culture and civilization from barbarism and philistinism.
19. In fact where the translucent, or free, orders of monolithic architecture correspond to evil in the rectilinear case of primary freedom (of the female not-self) and to folly in the curvilinear case of secondary freedom (from the male self), the opaque, or bound, orders of monolithic architecture correspond, by contrast, to wisdom in the curvilinear case of primary binding (to the male self) and to goodness in the rectilinear case of secondary binding (of the female not-self), thereby standing as the exemplification of a moral alternative to architectural immorality.
20. One cannot envisage such a moral alternative on any significant scale except in relation to a bound order of society which is as officially committed to culture and civilization as free ones, if unofficially, to barbarism and philistinism. Yet even then ... sensibility does not typify life as much as sensuality.
THE SENSUAL BASIS OF SENSIBILITY
1. The last aphorism in the above cycle concludes, it could be said, with a sting in its tail. We may officially uphold sensibility, and therefore the twin moralities of culture and civilization, nurture and civility, male and female binding, but nonetheless sensuality would seem to predominate in most people most of the time.
2. The distinction between sensuality and sensibility is akin to the one between elements and elementinos, or large particles and small particles of whatever Element, be it metachemical, chemical, physical, or metaphysical, and therefore subatomically identifiable with photons/photinos, electrons/electrinos, neutrons/neutrinos, or protons/protinos, or something to that effect.
3. We pay for sensibility with sensuality, the foundation upon which sensibility is built or, at any rate, the basis of profound sense (inner) in superficial sense (outer), and there is a sense (no pun intended!) in which sensibility is something of a luxury compared to the sensual bread-and-butter of life.
4. Thus widespread or prevalent sensuality is less an anomaly than a basic fact of life, even if and when morality enjoins us to prefer sensibility and do our best to cultivate it in the interests of culture and civilization.
5. Frankly, those who are truly or genuinely cultured and/or civilized are more the exception than the rule, and it would seem that this is always and everywhere the case on account of the fact that sensuality corresponds to the greater particle, or percentage of society, and sensibility to the smaller particle - the elementino in whatever Element as opposed to the element.
6. Put differently, one could say that sensibility merely corresponds to the video tape and/or player, whereas sensuality corresponds to the television itself, which is the more prevalent medium of audio-visual expression. Other examples of a similar order could be given.
7. Thus it has to be conceded with reason that man is at bottom sinful and only intermittently or occasionally graceful, since sin is sensual and grace sensible. But I should return, at this point, to gender-conditioned distinctions; for 'man' is rather like 'mankind' in its unitary pretensions, and hardly does justice to the nature of woman, much less females (including upper-class women, or 'devils') in general!
8. No, we must be careful to distinguish the basic sinfulness of man or, rather, males from the basic criminality of females, always allowing, in each case, for a further distinction between relative and absolute, or phenomenal and noumenal, manifestations of the same.
9. For males are no less divisible, according to class, between men and 'gods' than females ... between women and 'devils', the latter in each case being the noumenal, or absolute, counterpart to the former.
10. Now if males are generally more sinful than graceful, because more sensual than sensible, then females are generally more criminal than punishing, and for similar reasons. Whether they are relatively or absolutely so will, however, depend on their class.
11. To overlook gender and reduce or define everything in terms of 'man' or 'mankind' leads to such simplistic and ultimately delusory notions as the sinfulness of humanity in general, a reductionist credo which is then compounded by equally false equations of sin with evil and grace with good(ness).
12. To be sure, evil and good have a place in life, but not in association with sin and grace! Evil is a way of describing crime and goodness a way of describing punishment, so that they are complementary to crime and punishment as female terms of reference.
13. Complementary to sin and grace as male terms of reference are folly and wisdom, for folly is no less descriptive of sin than wisdom of grace.
14. Therefore just as sin is a mark of folly and grace a mark of wisdom, so, across the gender divide to the female side of life, crime is a mark of evil and punishment (of crime) a mark of good.
15. Consequently it would be no less misguided to speak, in reductionist fashion, of the criminality of mankind than to speak of the sinfulness of mankind. Mankind is both criminal and sinful, as well (if to a lesser extent overall) as punishing and graceful, but it is the female portion of mankind, to persist with this unitary term, which is primarily criminal and/or punishing and its male portion, or side of life, which is primarily sinful and/or graceful, whatever people may think.
16. Both portions of mankind alike, however, are predominantly sensual and therefore criminal or sinful, because sensuality prevails over sensibility as the element over the elementino, making for a situation in which the majority of people - what may be called average humanity - are more criminal than punishing on the female side of the gender divide and more sinful than graceful on its male side, irrespective of whether they are 'true' to their gender or 'bent'.
SOME RELATED DICHOTOMIES
1. In general terms - and with especial reference to the per se manifestation of each discipline - it could be said that the criminality of science contrasts no less with the grace of religion ... than the punishment of politics with the sinfulness of economics.
2. Again, speaking generally, the evil of science contrasts no less with the wisdom of religion ... than the goodness of politics with the folly of economics.
3. To contrast the general good of politics with the general folly of economics, and the general or, rather, exceptional evil of science with the exceptional wisdom of religion - at least where their per se manifestations are concerned.
4. In such fashion the scientist contrasts with the priest, or man of religion, as a devil with a god, while the politician contrasts with the economist, or man of economics, as a woman with a man.
5. In a very real sense the evil of science and the goodness of politics contrast, on the female side of the gender divide, with the folly of economics and the wisdom of religion.
6. Just as the best or most genuine science is metachemical and the best and most genuine religion metaphysical, so the most genuine politics is chemical and the most genuine economics physical.
7. A distinction, in other words, between fire and air 'above', in the noumenal contexts of time and space, and water and vegetation (earth) 'below', in the phenomenal contexts of volume and mass.
8. Just as the most genuine mode of science is cosmological and the most genuine mode of religion transcendental, so the most genuine mode of politics is parliamentary and the most genuine mode of economics capitalist.
9. Any per se mode of the above disciplines effectively excludes any other per se mode from the society or type of civilization to which it pertains.
10. Only comparatively 'bovaryized' modes of any given discipline can officially co-exist with a per se mode, if friction between incompatible elements is to be avoided.
11. Science and politics are more closely affiliated with work than with play, whereas economics and religion are the disciplines one would associate more closely with play, given their male bias (when genuine).
12. The distinction between work and play is mirrored, to a significant extent, in the dichotomy between state and church, since the one is broadly female and the other male (when genuine).
13. This is especially so when the State is objective, whether on noumenal or phenomenal terms, and thus more closely aligned with the female side of life, as, conversely, when the Church is subjective, whether phenomenally or noumenally, and more genuinely male in consequence.
14. What could be called the State-Kingdom (or 'Kingdom Gone'), rooted in metachemistry, contrasts with the Church-Kingdom (or 'Kingdom Come'), centred in metaphysics, no less than more general, or phenomenal, manifestations of state and church whose fulcrum, in chemistry or physics, is closer to the world.
15. Be that as it may, the work-ethos of the State and the play-ethos of the Church point to a gender dichotomy - in their more genuine manifestations - between objective and subjective alternatives and, in some sense, antagonists.
16. For life is an unequal tug-of-war between the genders, as between sensuality and sensibility in their primary manifestations, with a bias that generally favours females or, at any rate, the female side of life.
17. For females it is who make life possible, and in basic heathenistic terms life revolves around them, as around the propagation and nurture of offspring.
18. Males are no less secondary to females than vegetation and air to water and fire, or play to work or the Church to the State, or ego and soul to spirit and will.
19. Not only is man secondary to woman, as germane to the phenomenal planes of volume and mass, but God (in any more genuine sense of what could be called counter-Cupidian sensuality or sensibility) is secondary to the Devil (in the more genuine terms of the sensuality or sensibility of a Cupidian axis), as germane to the noumenal planes of time and space, whether in primal or supreme, inorganic or organic, contexts.
20. This does not preclude, however, the possibility or even moral desirability of a male hegemony in sensibility, which renders that gender which is basically both more powerful and glorious than males deferential to the ascendancy of form and content(ment) due to constraints upon not-self freedom of doing/giving (action) in response to enhanced male self-respect, whether in terms of sensible taking (phenomenal) or being (noumenal), as respectively germane to the knowledge and truth of men and gods.
1. The more basic the life-form the freer the lifestyle. Or, in human terms, the simpler the person the freer the persona - even to the extent of a female-like repudiation of the more genuine forms of ego and soul.
2. Freedom as an inability to come properly to terms with binding, with morality as enhanced self-respect (subjective/primary) for males and diminished not-self respect (objective/secondary) for females, is a mark of backwardness - a symptom, in short, of philistinism (male) and barbarism (female).
3. To be free from external invasion and oppression is one thing; to be free from morality and overly dedicated, instead, to an immoral lifestyle is quite another, and it is in this latter respect that freedom can be condemned.
4. However, one cannot exclude freedom - more usually interpreted in terms of different modes of sensuality - from society or human life, as if it were symptomatic of an anomaly or aberration subject to human control and, ultimately, elimination.
5. Freedom and binding are two sides of a larger picture, and that picture is human life in the totality of its sensual/sensible options, torn between conflicting gender interests and predilections.
6. A society that was too bound would be no less problematic than the one that was too free, since extremes are equally or, at any rate, unequally detrimental to human well-being, as in the one case there would be too little sensuality in consequence of too great an emphasis on sensibility, whereas in the other case there would be too little sensibility in consequence of too great an emphasis on sensuality.
7. Seeing as sensuality is the basis (if indirectly) of sensibility, it would be foolish or unrealistic to attempt eliminating it in the interests of sensibility, just as it would be unrealistic to cultivate sensuality to the total exclusion of sensibility.
8. A cultural and civilized society, conceived as two sides of the same omega-oriented sensible coin, will always emphasize the moral desirability of sensibility at the expense of sensuality, but will leave people to their own devices as to how sensible they wish to be.
9. Some people will always be more sensible than others and some people more sensual than others - even in the best or worst of societies.
10. People are an amalgam, by and large, of freedom and binding, even if some are more free than bound and others, evidently more sophisticated and genetically advanced, more bound than free.
11. Pop music, which includes rock, is generally of 'the free', and serious music, which includes classical, of 'the bound', not least of all in relation to the utilization, in one guise or another, of music scores.
12. Politically, freedom tends to be identified with left-wing movements and binding with right-wing ones - the former libertarian and the latter conservative.
13. Although freedom can overhaul binding, as when the former is artificial and the latter 'naturalistic', making for a 'modern' vis-à-vis 'traditional' distinction, the ne plus ultra of things is not freedom but binding, and therefore freedom can itself be overhauled on a similarly artificial basis.
14. Thus within equivalent epochal or civilized parameters, the relationship of freedom to binding is akin to alpha and omega, heathenistic libertarianism vis-à-vis Christian conservatism.
15. It is on this basis that one can envisage the overhauling, democratically and peacefully, of republicanism by and in 'Kingdom Come', as a new and higher form of sensible religion returns to the world to replace the Christian tradition and outmanoeuvre its heathenistic adversary, dedicated, as it generally is, to all things free.
16. For until contemporary freedom has been overhauled by a new order of binding in 'Kingdom Come', the paradoxical co-existence of traditional binding and modern freedom will continue to bedevil attempts to establish culture and civilization in the vanguard of evolving life, leaving the 'last word' with the contemporary forms of barbarism and philistinism, to the detriment of human - and, in particular, male - self-respect.
THE SENSUALITY AND SENSIBILITY OF VERBAL CHARACTERS
1. If one were to attempt distinguishing between sensuality and sensibility on the basis of an element/elementino-like distinction in relation to verbal characters of one sort or another, it would have to be between upper case on the one hand and lower case on the other, since that would seem to be the only basis upon which such a distinction could reasonably be made.
2. Furthermore, one would have to distinguish across the whole range of Elements ... from fire and water on the female side of things to vegetation and air on their male side, thereby allowing for metachemical, chemical, physical, and metaphysical alternatives.
3. Since I equate italics with a kind of ethereal elevation over non-italicized verbal characters, pretty much as the noumenal planes of space and time over the phenomenal planes of volume and mass, it follows that characters corresponding to fire and air will be italicized.
4. Since the noumenal distinction between fire and air is one of space-time objectivity vis-à-vis time-space subjectivity, the former axis falling and the latter one rising, it follows that characters existing on the noumenal planes of space and time will be either printed or written, which is to say, disconnected (objective) or connected (subjective), within an italicized framework.
5. Hence the character distinction between sensuality and sensibility on the metachemical axis of space-time objectivity would involve upper-case italic print on the one hand (spatial space) and lower-case italic print on the other hand (repetitive time), while the contrary distinction between these options on the metaphysical axis of time-space subjectivity would involve upper-case italic writing, or writerly text, on the one hand (sequential time) and lower-case italic writing on the other hand (spaced space).
6. Dropping to the phenomenal planes of volume and mass, wherein the Elements of water and vegetation (earth) have their place, one can argue that, contrary to the above, verbal characters corresponding to water and vegetation will be non-italicized, and thus corporeal as opposed to ethereal.
7. Now since the phenomenal distinction between water and vegetation is one of volume-mass objectivity vis-à-vis mass-volume subjectivity, the former axis falling and the latter one rising, it follows that characters existing on the phenomenal planes of volume and mass will be either printed or written, which is to say, disconnected (objective) or connected (subjective), within a non-italicized framework.
8. For the character distinction between sensuality and sensibility on the chemical axis of volume-mass objectivity would involve upper-case non-italic print on the one hand (volumetric volume) and lower-case non-italic print on the other hand (massed mass), while the contrary distinction between these options on the physical axis of mass-volume subjectivity would involve upper-case non-italic writerly text on the one hand (massive mass) and lower-case non-italic writerly text on the other hand (voluminous volume).
9. Whatever the axis, it would seem that the perceptual sensuality of literary texts will always accord with upper-case characters and the sensibility thereof with lower-case characters, since this is the only parallel we have to an element/elementino dichotomy between the outer and the inner, freedom and binding.
10. Of course, we do not write (or print) in a consistently upper- or lower-case fashion, though most of our writing (or printing) utilizes lower-case characters on a fairly consistent basis, thereby attesting, it seems to me, to a sensible bias.
11. Whether that bias is corporeal or ethereal on either noumenal or phenomenal terms could be said to depend, theoretically, on the type of person, although what could be called the traditional literary norm tends, in individual practice, to favour the phenomenal subjectivity of a predominantly lower-case non-italic writerly text, as in letter-writing.
12. Such is certainly not true, however, of books and newspapers and/or magazines, which rather tend to favour the phenomenal objectivity of a predominantly lower-case non-italic printerly text, as though in chemical deference to a female - and more specifically feminine - mean in connection with massed mass, a literary parallel, in short, to the womb.
13. And one that suggests, furthermore, a 'modern' alternative to the kind of manual writing favoured traditionally, even if, paradoxically, with a sensible bias (as in the prevailing use of lower-case print).
14. However, even if the greater proportion of such 'artificial' print, including that used in official correspondence, is more than simply heathenistic on account of the preponderance of lower-case sensibility, there is still scope, it seems to me, for the expansion of writerly texts on such a basis, so that subjectivity, within both phenomenal and noumenal planes, was given more encouragement in relation to progress towards the possibility of a new culture/civilization complex led by the subjectivity of true culture, and an enhanced sense of sensible co-operation in consequence.
1. No culture that is genuine 'sells out' to the bourgeoisie, for they are the born enemies of culture in any higher, or religious, sense.
2. Genuine culture is always 'beyond the pale', so to speak, of the bourgeoisie, and hence of the market place; for it is akin to religion in its joyful transcendence of the world.
3. In literary terms philosophy, when genuine, which is to say metaphysical, will most approximate to higher culture, and thus to that which transcends the mundane parameters of, for example, fiction, the economic form of literature par excellence.
4. Philosophy, on the other hand, which is less than genuine, or metaphysical, will either approximate to the world, as in the cases of essays and dialogues, the physical and chemical 'bovaryizations' of philosophy, or to that which prefers to rule over the world, which is to say, to what is furthest removed from genuine philosophy (and culture) in a diabolic alignment, through verse, with metachemistry.
5. In fact, whereas essayistic philosophy is quasi-narrative and dialogistic philosophy quasi-dramatic, the most 'bovaryized' order of philosophy will be quasi-poetic in its verse-like aloofness from the world and antithetical standing, necessarily, to aphorisms.
6. Thus that which is less than genuinely philosophical, or metaphysical, can be so on three different levels - the levels, namely, of verse (like the Bible), of dialogues, and of essays, as approximating to fire, water, and vegetation in what transpires to be diabolic, feminine, and masculine shortfalls from or alternatives to the airy divinity of aphoristic metaphysics.
7. Obviously if metachemical, chemical, and physical approaches to philosophy are less than genuinely philosophical, and hence metaphysical, then that which is not even philosophical but either fictional, theatrical, or poetical, viz. novels, plays, and poems, will be even further removed from genuine literary culture, which is to say, from the most genuinely cultural approach to literature - namely that of philosophy, and in particular that which is both aphoristic and metaphysical.
8. Thus far from being examples of literary culture, in any genuine sense, novels, plays, and poems, or fiction, drama, and poetry will be examples, by and large, of literary philistinism, civilization, and barbarism, which is to say, natural, supernatural, and unnatural shortfalls from or alternatives to a subnatural mean.
9. It is as if, scorning cultural associations with religion, fiction is the literature of economic philistines, drama the literature of political civilians, and poetry the literature of scientific barbarians. For only philosophy can be described as the literature, when genuine, of religious cultists, as of the more genuinely cultural people in general.
10. If the philosopher is a kind of literary god, then the poet is very much a literary devil, obsessed with willpower as opposed to soulful contentment, while the novelist is a literary man and the dramatist a literary woman, the one given to egocentric form and the other to spiritual glory.
11. Hence to contrast the truth of philosophers with the beauty of poets on the noumenal planes of organic space and time, and both of these with the knowledge of novelists and the strength of dramatists on the phenomenal planes, down below, of organic volume and mass, all of whom are supreme as opposed to primal.
12. For where falsity, ugliness, ignorance, and weakness are concerned, we are dealing less with positive manifestations of the above than with their negative counterparts, viz. antiphilosophers, antipoets, antinovelists, and antidramatists, all of whom correspond to inorganic primacy.
13. Thus not joy, love, pleasure, or pride ... so much as woe, hatred, pain, and humility (if not humiliation) characterize the respective anti-literary predilections of antiphilosophers, antipoets, antinovelists, and antidramatists, all of whom are symptomatic of 'literature' in an age or society which is more under the influence, so to speak, of inorganic primacy in cosmic and/or geologic fashion than under that of organic supremacy, with its personal and/or universal approaches, necessarily positive, to the phenomenal and noumenal alternatives described above.
14. Thus an idealistic shadow to transcendentalism in the case of philosophy, a naturalistic shadow to humanism in the case of fiction, a realistic shadow to nonconformism in the case of theatre, and a materialistic shadow to fundamentalism in the case of poetry - the worst of all possible literary worlds.
15. Certainly anti-literature can be cultural, philistine, civilized, or barbarous, depending on the genre, but it will be so in negative terms, and thus as a primal backdrop to that which is supreme ... whether on metaphysical, physical, chemical, or metachemical terms, as applying to organic philosophy, fiction, drama, and poetry, the mark of literary maturation across all the Elements.
UNDERSTANDING VARIOUS MEDIA
1. Televisions and computers stand to radios and telephones as the noumenal abstract to the phenomenal concrete, since there is something almost ethereal about full screen-utilizing media which sets them apart, on the above-mentioned basis, from the more mundane media, by and large, of radios and telephones.
2. Given that televisions and computers are more noumenal than phenomenal on account of their screen-utilizing abstractness, it seems that they provide us with a kind of technological parallel with fire and air, metachemistry and metaphysics, as though significant of a diabolic/divine dichotomy hovering ethereally above the world.
3. No such dichotomy, however, could be regarded as applying to radios and telephones, since the Elemental parallel here is rather with water and vegetation, chemistry and physics, in what amounts to a kind of feminine/masculine dichotomy more significant of the world than of anything effectively towering above it, whether on an anterior (and metachemical) or a posterior (and metaphysical) basis.
4. One could expect, given their technological natures, that the chief or principal manifestations of antipoetry, antiphilosophy, antidrama, and antiprose would take place in connection with such media of image and sound reproduction, and, to be sure, it may well be that television especially lends itself to an antipoetic bias, computers to an antiphilosophic bias, radio to an antidramatic bias, and telephones to an antiprosodic bias.
5. Be that as it may, there can be no question that a correspondence exists between the noumenal objectivity of television and materialism; between the noumenal subjectivity of computers and idealism; between the phenomenal objectivity of radio and realism; and between the phenomenal subjectivity of telephones and naturalism - at least where the older varieties of each medium are concerned.
6. For it seems to me that these media are capable of evolving or of being evolved from primacy to supremacy, as though from an inorganic parallel to an organic parallel, and that the supersession of, for want of a better word, conventional televisions, computers, radios, and telephones by more advanced levels of these media, like flat-screen televisions and computers, is indicative of such an evolution, whereby it becomes less feasible to equate them with negativity and more attractive, by contrast, to allow for greater positivity or, at any rate, the possibility thereof.
7. Thus while we may still equate conventional (cathode-ray tube) television with materialism, it becomes possible to equate the more advanced types of television, including flat-screen digitals, with fundamentalism, as though in acknowledgement of a progression from inorganic primacy to organic supremacy within a predominantly or basically metachemical medium.
8. Likewise while we may still equate conventional VDU computers with idealism, it becomes possible to equate the more advanced types of computer, including flat-screen LCDs, with transcendentalism, as though in acknowledgement, once again, of a progression from the cosmic negativity of inorganic primacy to the universal positivity of organic supremacy within a predominantly metaphysical medium.
9. Similarly, while we may still prefer to equate conventional two-band radio with realism, it becomes possible to equate the more advanced types of radio, including FM digital, with nonconformism, as though in acknowledgement of a progression from inorganic primacy to organic supremacy within a basically chemical medium.
10. And while we may still prefer to equate conventional telephones with naturalism, it becomes possible to equate the more advanced types of phone, including mobiles, with humanism, as though in acknowledgement, once again, of a progression from the geologic negativity of inorganic primacy to the personal positivity of organic supremacy within a predominantly physical medium.
11. Doubtless similar progressions apply within the contexts of those related media like video recorders and/or players, cassette recorders and/or players, record-players, and compact-disc players and/or recorders, since progress can certainly be noted here that would seem to parallel what has been alluded to above.
12. Certainly the advancement of DVD at the expense of video and even conventional CD would seem to be a case in point, as would the longer-established advancement of cassettes, including micros, at the expense of tape-recorders and of CDs at the expense of records, meaning LPs and EPs and vinyl singles, with cassette-players superseding tape-recorders and CD-players superseding record-players.
13. Other examples, some of them quite distinct from the above, could doubtless be given, but I do not profess to any great expertise in these matters and would consider it a kind of soft-underbelly of my writings.
14. However, it is clear that, whatever the medium, be it primary or secondary, cosmic or geologic, universal or personal, public or private, advances have been made from a more conventional, and possibly inorganic, basis to what are now cutting-edge technologies which hold out the promise of greater positivity and organic compatibility for the future. In that respect, things can only get better!
A PARTICULAR QUADRUPLICITY
1. We eat and drink - the one arguably physical and the other chemical; vegetative and watery parallels, in Elemental terms, to the world of masculine and feminine values.
2. Should we - or some of us - not therefore smoke (not necessarily tobacco) and sniff (not necessarily cocaine, which in any case is more usually 'snorted') if there are to be metachemical and metaphysical parallels to the above.
3. For smoking and sniffing arguably appertain to the same kind of holonic quadruplicity as eating and drinking, with the difference that whereas the former are noumenal and effectively upper class, the latter are phenomenal and basically lower class, which is to say, corporeal rather than ethereal.
4. Perhaps it is because we live in a predominantly worldly time, with lower-class values as the democratic mean, that eating and drinking are far more prevalent than smoking and sniffing; or perhaps, not excluding an element of that, it is also because the former habits are mandatory to survival, whereas we can still survive without either of the latter, notwithstanding the need to breathe?
5. Certainly it cannot be logically denied, whatever evidence to the contrary might suggest, that smoking and sniffing are more habits of 'the (noumenal) few' than of 'the (phenomenal) many', even though there are several different ways of smoking if not sniffing.
6. There are certainly different ways of drinking, if not eating, as well, but a person who only drinks and eats would seem to me to be a lesser type than one who also smokes and/or sniffs.
7. Be that as it may, smoking and drinking appertain, in Elemental terms, to the female side of life, and eating and sniffing (including incense) to its male side - the former options respectively metachemical and chemical, having to do with fire and water (fluid), the latter ones ... physical and metaphysical, given their correlations with vegetation (earth) and air.
8. We are told that smoking is bad for us, and so for many persons dead or dying of lung cancer and related illnesses it would seem to be; but can the same be said of sniffing, and, if not, then what is to prevent more people - apart from lower-class prejudices rooted in the phenomenality of volume and mass - from indulging in this alternative noumenal habit out of a desire not only to 'turn the tables', so to speak, on smoking but to 'up the stakes' from drinking and eating merely - something that everybody does, whatever his class or gender, with all the concrete assurances of the world and few if any of its abstract hang ups!
9. Certainly I can remember a teacher at school who was - and probably considered himself to be - a cut above the rest of them, and he both smoked tobacco and sniffed snuff on a regular basis, thereby attesting, it seems to me, to a superior disposition in relation to this particular quadruplicity than those who only, or merely, ate and drank, after the fashion of ... well, most of the life forms on this planet that are even more worldly, or terrestrial, than man.
1. As one who likes to distinguish the Nordic from the Celtic on the basis of an alpha/omega dichotomy between rulership and leadership, objectivity and subjectivity on both pre- and post-worldly terms, I am convinced that so long as the one higher race continues to rule over large parts of the world, the other higher race will find it difficult if not impossible to lead it, since the interests of the one - as English rule of Ireland traditionally demonstrates - tends to exclude or marginalize those of the other, with 'us'-or-'them'-like consequences.
2. I don't want to repeat here what I said in Magnus Dei about higher and lower races, supra-worldly and worldly races, except to say that I still adhere to the view, based on careful consideration of the facts, that Nordics and Celtics are the twin - and effectively antithetical - peaks of a racial iceberg on this planet the greater bulk of which lies submerged beneath both the green- and/or blue-eyed surface in various degrees of brown-eyed uniformity.
3. So it is that the rule of the brown-eyed world by pale-blue and/or green-eyed Nordics has tended to marginalize or even preclude the lead of it by dark-blue and/or green-eyed Celtics. Still, things are slowly but surely changing in favour of the latter - a much-to-be-preferred scenario which places 'Kingdom Come' in the vanguard of evolution while the last vestiges of 'Kingdom Gone', or traditional alpha-stemming kingdoms, are chipped away at by the worldly majority in the interests of their freedom from autocratic rule and correlative democratic freedom for the future possibility of binding to theocratic (or something to that effect) leadership.
4. This is an ongoing process, a slow working-out of historical progress from alpha to omega via the world, and in racial terms it is by and large a white vis-à-vis black thing, albeit the white race is itself divisible between Nordic and Celtic on the aforementioned alpha/omega basis.
5. So much so that I prefer to think plurally in terms of white races, since there would seem to be little common ground between the two, and a tendency, in consequence, for them to remain apart and mutually suspicious of, if not antipathetic towards, each other's interests, pretty much as if there were a gender dichotomy between them which precluded the one from seeing eye-to-eye, so to speak, with the other, since whereas the one race objectively looks out upon the world, the other race just as subjectively looks in upon the world or, rather, beyond it to that 'Kingdom' we have identified with God.
6. Such a gender dichotomy, translated into racial terms, is not only intelligible in relation to pale blue and/or green eyes vis-à-vis dark blue and/or green eyes, or fair hair vis-à-vis dark hair, but is even more demonstrable, it seems to me, in relation to a distinction between hairless chests and hairy chests - the former more usually typifying Nordic males and the latter their Celtic counterparts.
7. Thus a female/male distinction, effectively, between the Nordic race and the Celtic race, since those without hair on their chests are much less disposed to subjectivity than those for whom hairy chests are not only a mark of genuine maleness, but a confirmation of a more omega-oriented bias, even to the extent of transcendentalism.
8. Now it seems to me that hair is often found in proximity to channels of or organs for air, whether as sound waves or breath, and that where this is lacking or is less evident, as in the case of hairless chests, so the capacity for and inclination towards such transcendentalist pursuits as transcendental meditation will be correspondingly lacking, with the probability, instead, of some kind of fiery bias, not least of all in relation to smoking.
9. Thus those who are racially 'not up to' transcendental meditation are more likely, lacking metaphysical self-respect, to pollute their lungs with tobacco and such-like smoky substances on account of what transpires to being a metachemical bias for fire. They are the alpha as opposed to the omega, objectively female rather than subjectively male, and just as likely to be racially Nordic instead of Celtic.
10. But their number is up, metachemistry not being as influential as formerly, and one day the world will have so extensively subsumed them into itself ... that probably nothing but dope-smoking will remain, and what results will probably be more deferential to the lead of sensible metaphysics than would otherwise have been the case.
11. One cannot exclude the Element of fire from life, but transmute it, in response to world-historical evolution, one assuredly can, and in its transmutation it will cease to be the enemy of air and more like an indirect friend.
12. We are not yet, however, at that stage where the world is being led, as though by a Celtic piper, while still remaining by and large itself, but that day will come, and when it does, the lion will have lain down with the lamb and the lamb be the lamb of God in what I have elsewhere described as 'Kingdom Come'.
MORE ABOUT 'KINGDOM COME'
1. Anyone familiar with my writings over the past two or three years will know that I conceive of 'Kingdom Come' - at least in relation to these islands - both in terms of a Gaelic federation of Ireland, Scotland, and Wales ... that, embracing Social Transcendentalism, had been democratically entered-in to by any or all of the peoples concerned (and in relation, paradoxically, to a majority mandate for what has been called religious sovereignty, or the right to religious self-determination on a basis led, though not exclusively characterized, by transcendental meditation), and, in addition to this, of a triadic Beyond which would be the actual context, institutionally and culturally, in which the actualization of such sovereignty literally took place.
2. Thus 'Kingdom Come' is no mere phrase or pious hope but something that, with me, acquires both political definition in terms of a federation of Social Transcendental Centres - 'the Centre' being the term for that which transcends both conventional state/church relativity in relation to the world by associating state responsibility, as 'administrative aside', with the triadic Beyond of the Centre proper - and religious direction in terms of a three-tier praxis of spiritual, intellectual, and emotional (or soulful) development, all within the ideological scope of Social Transcendentalism, the motive force for the 'Kingdom' in question.
3. I have gone into both Social Transcendentalism and 'Kingdom Come' as both a Gaelic federation and a triadic Beyond in sufficient detail in previous texts, so will not further elaborate on all that here ... except to say that such a 'Kingdom' is also designed to provide a solution to the division of Ireland by allowing for the possibility of Irish unity between Catholics and Protestants as Social Transcendentalists within the supra-national framework of a federation of Ireland, Scotland, Wales, the Isle of Man, etc., should a majority mandate be forthcoming at some future time - identified by me with 'Judgement' - for religious sovereignty and deliverance, in consequence, from 'sins and/or punishments of the world', including, not least, political sovereignty and its judicial and economic concomitants.
4. Thus Irish unity within the framework of a Gaelic federation - such is the basis of Social Transcendentalism's solution not only to the problem of Northern Ireland vis-à-vis Eire, but to the hideous schism which Christianity created for itself between Catholicism and Protestantism, to its own ideological detriment and ongoing worldly shame.
5. For Christianity is manifestly a failure, a tragic error and gross shortfall from religious truth, as is the existence of Northern Ireland as a six-county Ulster statelet within the island of Ireland as a whole, and the tragic divisions, both political and cultural, which have resulted from it derive, in no small part, from a combination of religious and ethnic disparities having their origin in an indigenous vis-à-vis imperial antagonism.
6. For British imperialism was - and in some degree continues to be - responsible for the division of Ireland, both politically and historically, and what has been done cannot, in any literal sense, be undone. It can only be exploited, which is to say, modified in the interests of all Irishmen, whatever their ethnic traditions, and for that to happen there must be a will on the part of both sides of the Irish divide to compromise with Social Transcendentalism and enter into Irish unity on the basis of a Gaelic federation of Ireland, Scotland, Wales, etc., so that both nationalists and unionists get what they want only on this basis - a basis not only permitting compromise where none has existed or could exist before, but manifestly requiring it ... for progress to happen.
7. For progress must be for Gaels, for the majority populations not only of Ireland, north and south, but of Scotland, Wales, the Isle of Man, etc. in general, so that what was done at their expense by the English - a Nordic race by and large - can be if not literally undone then, at any rate, turned around and used to the advantage of Celtic humanity in each of the aforementioned countries.
8. Therefore the Scots and the Welsh should be just as entitled to the benefits of religious sovereignty within a Gaelic federation identified by me with 'Kingdom Come' as their Irish counterparts, whose solution to their divided predicament hinges, it seems to me, on the willingness of both Scotland and Wales, though especially Scotland, to enter democratically into partnership with the Irish in the formation of just such a federation, a federation, in effect, of Social Transcendental Centres, without which no Irish unity, much less end to 'sins and/or punishments of the world', can reasonably be envisaged!
9. So British involvement in Ireland historically should justify Irish involvement in or with Britain, since history is a two-way thing, and the basis for a new political and religious arrangement already exists by dint of the imperialistic fruit - namely Ulster loyalism - of British involvement with Ireland.
10. Ulster loyalists are not going to cease being loyal to Britain, but they, or a majority of them, can choose, I believe, to be loyal to Britain in a different way - namely with regard to a Gaelic federation of Ireland, Scotland, and Wales that would amount to a new union with those parts of Britain from which most of their ancestors hailed, and thus contribute, democratically, to the dissolution of the United Kingdom and the solution to Irish division within an ideological structure that would be quite independent of English control.
11. For England is something that Celtic Scotland and Wales should want, logically, to become independent of, not just in terms of devolution from the parliament at Westminster, but, more significantly, of evolution towards a federation with Ireland and an end, in consequence, to the division and rule of Celts by their Nordic antithesis - always more alpha than omega, more objective than subjective, more female than male, more scientific than religious and, frankly, more barbarous than cultural!
12. Rest assured, 'Kingdom Come' can only come to pass on the basis of an omega-oriented cultural predilection such that finds its apotheosis in religious sovereignty, and it is because the Celts of these islands typify such a predilection that it would be for them to decide, come 'Judgement', or that most paradoxical of elections that would not be just another election but the means to the end of all democracy in the interests of what lies beyond it, whether to abandon the world for 'Kingdom Come' and enter into unity with one another under the ideological framework of Social Transcendentalism, and its promise of a triadic Beyond duly served from the bedrock of an administrative aside, or to remain stuck with the worldly status quo, to the lasting detriment of their souls.
RETURNING TO ETERNITY
1. On the subject of the triadic Beyond, it should be evident that its division within Social Transcendentalism into nonconformist, humanist, and transcendentalist tiers, each of which would be subdivisible on a like-basis, leads to the conclusion that, in Elemental terms, water and vegetation (earth) receive a divine lead by air.
2. Whether this could ever be strictly commensurate with dark green- and brown-eyed people being led by people with dark-blue eyes ... must remain a moot point; for even if a correlation were to exist between green eyes and water (sea), brown eyes and earth (vegetation), and blue eyes and air (sky), it would be difficult, if not impossible, to convince people of disparate denominational backgrounds though identical eye coloration that they were equally deserving of any given tier, irrespective of gender or ethnic suitability, whether literally or effectively.
3. Certainly eye-colour theories may have some part to play in the hierarchical composition of the triadic Beyond, but since it has been initially conceived in relation to a Celtic racial mean, one cannot pretend that any great racial significance would attach to colour variations in respect of eyes.
4. Since the hierarchical composition of the triadic Beyond would have largely been derived from the salvation of Catholics (from sensual time to sensible space) to the top tier; the salvation of Anglicans (from sensual mass to sensible volume) to the middle tier; and the damnation of Puritans/Dissenters (from sensual volume to sensible mass) to the bottom tier, there is no way in which blue-eyed people would uniformly qualify for the top tier, brown-eyed people for the middle tier, or green-eyed people for the bottom tier, nor could one reasonably suppose that in the threefold subdivision of each tier such distinctions should universally apply within any given denominational entitlement, since gender differentiation would be an important element on all tiers, and it cannot reasonably be supposed that gender conveniently respects differences of eye coloration along the aforementioned Elemental lines, with males either blue- or brown-eyed (air and earth), and females invariably green- eyed (water).
5. Thus an eye-based subdivision of each tier between green-, brown- and blue-eyed persons would not necessarily accord with the division of males from females, even supposing that each tier was still composed of Social Transcendentalists of denominational backgrounds which accorded with each of the Elements - persons of Puritan and/or Dissenter descent on the bottom tier, Anglican descent on the middle tier, and Catholic descent on the top tier.
6. No, the important thing is that females be divided from males, and males themselves be divisible between those of an intellectual persuasion and those, by contrast, of a soulfully emotional persuasion - the former entitled to the middle subsection of, according to denominational background, their particular tier, and the latter to its top subsection.
7. But here we do enter into the possibility of a physical factor being, if not the sole, then certainly one of the most credible criteria for enabling such a distinction to be drawn - namely, the presence or absence, within a broad racial mean, of hair on chests.
8. Now only those males whose chests were hairy should be encouraged to attend the top subsection of any given tier, since the connection between air (or breath) and hair(s) should permit us to infer a correlation with transcendentalism, whether in relation to transcendental meditation (top tier), yoga (middle tier), or aerobics (bottom tier).
9. Thus the division of males on all tiers should be assisted though not exclusively determined by the nature of their chests, with those with most hair having a natural right, one could say, to transcendentalism, whether in its per se manifestation (meditation) or either of its 'bovaryized' manifestations (yoga and aerobics), the former applying to males of Catholic descent, and the latter to their Protestant (both Anglican and Puritan) counterparts.
10. Were all Celts equally disposed to hairy chests, such a distinction as that drawn above could not, of course, be made; but they are no more all hairy-chested than blue-eyed, even though a fair proportion of them, whether of Catholic or Protestant background, will be.
11. Many will have few if any hairs on their chests, and therefore they should be allocated to the middle subsection of any given tier, where they will be closer to females, who, comparatively speaking, do not have hairs on their chests/breasts, on the bottom subsections thereof. For intellectuality must come in between emotionality up above and spirituality down below, like form in between contentment and glory, or vegetation in between air and water, or humanism in between transcendentalism and nonconformism.
12. Only thus will justice be done to the triadic Beyond, which, divided between air, vegetation, and water, should be led by transcendentalism, represented by humanism, and governed by nonconformism, whether or not the transcendentalists are invariably blue-eyed, the humanists brown-eyed, or the nonconformists green-eyed.
13. And what literally female nonconformist Social Transcendentalists will not be conforming to is the self-enhancement, in subjectivity, of males, both intellectually, in humanist Social Transcendentalism, and emotionally, in transcendentalist Social Transcendentalism, at any given tier level of the triadic Beyond (including the male subsections of the bottom one).
14. The reason for this is that females (and even males of Puritan and/or Dissenter background) are not - and never could be - of the Saved but only, according to gender, of the Damned, and therefore sensible in relation to constraints (excepting the above-mentioned categories of male) upon not-self freedom of action making for a secondary order of binding germane to civilization as a female mean and support for culture, that male preserve in which binding to self, the primary factor with males (even those of Puritan and/or Dissenter background), is sensibly enhanced either intellectually (in humanism) or emotionally (in transcendentalism), and both form and contentment, ego and soul, are enabled to rise above the constrained glory of sensible spirit.
15. Such is the hierarchical composition of the triadic Beyond, as men and gods rise above women, like knowledge and truth above strength - the whole served from the most sensible fundamentalism of a religiously-oriented beautiful aside, the aside, namely, of the administrative aspects of 'Kingdom Come', as germane to the 'God-Kingship', corresponding, in all probability, to an executive presidency - of he who would 'rule' both the subjective and the objective, males and females, of the triadic Beyond from a standpoint, in love, and in relation to a hierarchy in which joy leads, pleasure represents, and pride governs, according to that logic which derives from the Elements and to which everything returns in the unfolding of Eternity.
Some arguably metachemical and metaphysical things that tower, like the Nordic/Celtic tips of a racial iceberg, above the world:
televisions (TVs) computers (PCs)
rugby union hurling
whether in sensuality or in sensibility.
LONDON 2001 (Revised 2002-10)