Op. 84

 

PATHWAYS TO 'THE KINGDOM'

(Omega D'Oeuvre)

 

Cyclic Philosophy

 

Copyright 2001-2010 John O'Loughlin

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CONTENTS

 

1. Understanding Nobility

2. Fathers and Sons

3. Daughters and Mothers

4. Daughter-Mother-Father-Son

5. Devil-Woman-Man-God

6. Negative Counterparts to Supreme Values

7. Sins and Crimes

8. Doing-Giving-Taking-Being (Revisited)

9. Consistency in Diversity

10. Sensibly Comprehensive and Structurally Sound

11. Elements and Seasons

12. Guidance to 'the Chosen'

13. Appendix

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UNDERSTANDING NOBILITY

 

1.   What is it, essentially, that distinguishes the higher man from the lower, whether literally high born or not? - Is not the answer to that simply the fact of his ability to master space and time?

 

2.   Now by master space and time I, of course, mean to be able to live with himself in solitude and get on with something noble, whether in the objective terms of space-time (metachemistry) or in the subjective terms of time-space (metaphysics).

 

3.   In short, the higher man is not cowered by space and time, the space around him as a solitary individual and the time that is on his hands in solitude, but uses both to the best of his ability or, at any rate, to his noumenal advantage.  He does not run away from his solitude in space and time to seek refuge 'down below', in the phenomenality of volume and mass.

 

4.   For the man who cannot handle solitude is not noble but plebeian, is of 'the many', and space and time are not what he can consistently or nobly get along with but, rather, factors to flee from in the interests of his peace of mind.

 

5.   And in fleeing from solitude the lower man, the pleb, embraces multitude; for mass and volume are the planes of the masses, whether bourgeois or proletarian, middle class or working class, and thus in that respect very much of the world.

 

6.   I do not say that lower men invariably flee from their solitude in space and time; for often they do not even wish to embrace it to begin with or would tell you that, in pursuance of their mundane duties, they were never given the chance to live as individuals but were obliged, by necessity, to go out to work and rub shoulders with others in the mass.

 

7.   That may well be, but one remains to be convinced that a lower man, accustomed to living in mass and volume, and probably having a physiology at variance with the more ethereal realms above, would be able to handle time and space to any appreciable or noble extent ... were he given the chance.

 

8.   I, for one, would remain sceptical that the common man, the 'man of the people' and/or 'man in the street' (for the two are approximately synonymous), and thus of 'the many', would be capable of mastering time and space in some solitary individualistic vocation, were he given such a chance.

 

9.   For the higher men are only higher because, genuinely committed to a particular vocation, they have proved, over many years, that they can master time and space and thus live with themselves as individuals.  Most people cannot and, lacking vocational resolve or the requisite physiology, would not wish to live the consistently solitary lives of 'the few', and therefore they are happy, after their various worldly fashions, to live the collectivistic lives of 'the many'.

 

10.  Thus the higher man is not something that the lower man can readily despise or treat with contempt; for the genuine higher man can and has proved his ability to live with space and time in pursuance of an individualistic lifestyle, and is therefore always above those who could not and, in all probability, would not want to live such a solitary lifestyle even were they in a position to.

 

11.  He is noble and of 'the few', whereas they are plebeian and of 'the many', who treat mass and volume as the mean and would get bored or intimidated by too much time and space.

 

12.  So the higher man can do or be something, depending on the nature of his nobility, which the lower man can't: namely remain resigned and even committed to space and time, and is therefore his superior to the degree that he is noumenal and the other merely phenomenal; that he is ethereal while the other is corporeal; that he is, in a manner of speaking, immortal while the other is mortal and, in Nietzsche's memorable phrase, 'human-all-too-human'.

 

13.  I esteem the higher men, the nobles, for I, too, am of their ilk, having spent most of my adult life in solitary pursuance of a creative vocation in the Arts, including not only the art of literature, with particular regard to philosophy, the metaphysical branch of literature par excellence, but also the arts of painting (via PC) and, most especially, music.

 

14.  For music is the metaphysical art form par excellence, and therefore the one that stands, with painting, as a properly noble art-form, all the more so to the extent that it reflects metaphysical values and even instrumental or tonal approximations, in wind or pipes, whether literally or in synthetic transmutation, to a metaphysical disposition.

 

15.  Painting, by contrast, is effectively metachemical, and therefore as a rule more fiery than airy, even if equally noble in its noumenal elevation, especially when abstract, over the mass/volume world, including the bulk of literature and sculpture, with particular reference to novels and figure sculptures.

 

16.  For nobility is divisible, after all, between the metachemical will of space-time objectivity and the metaphysical soul of time-space subjectivity, the former fundamentally female in its apparent bias, or bias for appearances, and the latter transcendentally male in its essential bias, or bias for essences, so that the one type of nobility, as of noumenal art form, is ever distinct from the other.

 

17.  And this applies to both sensuality and sensibility, outer sense and inner sense, as between autocrats and aristocrats in space-time objectivity, and theocrats and meritocrats in time-space subjectivity, as nobility descends from sensuality to sensibility, as from eyes to heart, on the one hand, wherein it is damned, but ascends from sensuality to sensibility, as from ears to lungs, on the other hand, wherein it is saved.

 

18.  For nobility is not just an aristocratic thing, even though aristocrats are generally of a noble breed.  It is just as much about autocrats, theocrats, and meritocrats, with a division, in consequence, between sensual and sensible modes of noumenal objectivity, viz. autocrats and aristocrats on the one hand, and sensual and sensible modes of noumenal subjectivity, viz. theocrats and meritocrats on the other hand - a hand rather more significant of gods than of devils, and thus of divine as opposed to diabolic modes of immortality, which is to say, foolish (sensually cursed) and wise (sensibly saved) gods as against evil (sensually blessed) and good (sensibly damned) devils.

 

19.  I esteem the metaphysical types of nobility above the metachemical types, because I primarily relate, as a philosopher, to the higher maleness of noumenal subjectivity rather than to the higher femaleness, so to speak, of noumenal objectivity, which is more concerned, in autocratic and/or aristocratic fashion, with rule than leadership, and thus with fire than air.

 

20.  But I esteem the sensibility of metaphysics above the sensuality thereof, spaced space above sequential time in time-space subjectivity, and that is why I identify with meritocracy rather than theocracy, deeming the latter something to be saved from, as from folly to wisdom, in 'Kingdom Come'.

 

 

FATHERS AND SONS

 

1.   In general terms, salvation is from the Father to the Son, and thus is a male actuality in which ego is effectively substituted for will, and grace for sin.

 

2.   But one can acknowledge this process of diagonal ascent from sensuality to sensibility on two levels - the level of phenomenal salvation on the one hand, and the level of noumenal salvation on the other hand.

 

3.   We are accustomed to thinking in terms of One Father and One Son in relation to Christianity, but logic demonstrates that, in general terms, one can distinguish between an earthly Father and Son in the phenomenal realm of vegetation, and a heavenly Father and Son in the noumenal realm of air.

 

4.   Thus one can distinguish in this way a physical option from a metaphysical option, the former having reference to mass and volume, but the latter to time and space.

 

5.   Since mass and volume, according with the phenomenal realm of physics, are relative, one can speak of the earthly orders of Father and Son as relative.

 

6.   Since time and space, according with the noumenal realm of metaphysics, are absolute, one can speak of the heavenly orders of Father and Son as absolute.

 

7.   Hence salvation can be relative or absolute, but in either case it is from the Father to the Son, as from will to ego, or not-self to self.

 

8.   Since the Father and the Son are identifiable with organic supremacy as opposed to inorganic primacy (for which one would have to apply the terms Antifather and Antison), one can conceive of the phenomenal salvation from mass to volume in terms of a diagonal ascent from the sensuality of the flesh, more specifically penis, to the sensibility of the brain, both alike according with a vegetative mean (physical) in relation to the four Elements, viz. fire, water, vegetation (or earth), and air.

 

9.   Likewise one can conceive of the noumenal salvation from time to space in terms of a diagonal ascent from the sensuality of the ears to the sensibility of the lungs, both alike according with an airy mean (metaphysical) in relation to the aforementioned four Elements.

 

10.  The salvation from the phenomenal Father to the phenomenal Son, the latter of Whom is identifiable with a First Coming, is accordingly from relative sin to relative grace, as from relative folly to relative wisdom, and is broadly commensurate with the Catholic form of Christianity traditionally.

 

11.  The salvation from the noumenal Father to the noumenal Son, the latter of whom should be identified with a Second Coming, is accordingly from absolute sin to absolute grace, as from absolute folly to absolute wisdom, and is broadly commensurate, so I teach, with the principal focus of the ideological philosophy of 'Kingdom Come', viz. Social Transcendentalism.

 

12.  Obviously the latter order of salvation, commensurate with the Second Coming, has still, at the time of writing (2001), to come to pass; but if and when it does, we shall be living in 'Kingdom Come', with an ultimate mode of salvation, effectively upper class, that would co-exist, in what in other texts I have described as a triadic Beyond, with a lower type of salvation (phenomenal) for those who may have democratically opted for salvation, theoretically as Anglicans, from phallus to brain in the physical sensibility of relative grace.

 

 

DAUGHTERS AND MOTHERS

 

1.   What the above doesn't tell you is what I am going to discuss now, namely the damnation of Dissenters/Puritans to the bottom tier, as it were, of our projected and hypothetical triadic Beyond, wherein they would become good and punishing in relative terms as distinct from wise and graceful in either relative terms (Anglicans) or absolute terms (Catholics).

 

2.   Much of what needs to be said about the triadic Beyond and the respective entitlements or fates of Catholics, Anglicans, and Nonconformists, has of course already been said in sufficient detail in previous texts, so I shall not waste any more time repeating myself here, save to reiterate that tier entitlement follows from salvation and/or damnation, depending on perceived denominational gender, from a sensual precondition in both inverted and pyramidal triangles, the former by and large appertaining to Protestants and the latter to Catholics.

 

3.   Frankly, whether you are entitled, according to gender (literal or effective) to salvation or to damnation, you would still be morally better off than would otherwise be the case, so it is not as if Nonconformists, say, are being especially singled out for a cruel fate or anything of the sort simply because their denominational status predestines them for damnation in line with a female disposition overall.

 

4.   It is just that in the inverted triangular dichotomy between Dissenters/Puritans in volumetric volume, the one passionate and the other dispassionate, and Anglicans in massive mass, the former are more aligned, like Rugby League/Union, with the objective side of life, which is female, and the latter more aligned, like Association Football, with its subjective side, which is male, and therefore the one has to fall diagonally (from volume to mass) as the other rises diagonally (from mass to volume), both of them ending up in contrary orders of mass and volume as germane to phenomenal sensibility - voluminous volume being very much a salvation from massive mass and massed mass, by contrast, very much a damnation from volumetric volume.

 

5.   That said, I need to retrace my steps from the preconditions, in this case phenomenal, of potential movement, with Judgement, to the triadic Beyond, to the subject of the female parallels to male salvation from the Father to the Son, whether relatively or absolutely.

 

6.   Those parallels, again existing on two levels, are not from the Mother to the Daughter, as a simplistic parallelism to the above might suggest, but from the Daughter to the Mother, since the former more accords with sensuality and the latter with sensibility.

 

7.   However, an evolutionary progression or, rather, devolutionary regression from sensuality to sensibility for females does not connote with salvation but, on the contrary, with damnation, since where the male side of life rises diagonally, within vegetation or air, from sensuality to sensibility, the female side of it falls diagonally, within fire or water, from sensuality to sensibility, and such a fate is commensurate with an under-plane subservience, in sensibility, to a male hegemony.

 

8.   Be that as it may, the female fall, premised upon the prior execution of a male rise, is no less elementally divisible, as we have seen, than the male rise, and so one has to distinguish, once again, between the relative damnation of a diagonal descent from volume to mass, and the absolute damnation of a diagonal descent from space to time, the former phenomenal and the latter noumenal.

 

9.   Hence just as the Father and the Son can be phenomenal or noumenal, physical or metaphysical, earthy or airy, so, in general terms, can the Daughter and the Mother, if in relation to the primary Elements of fire and water, metachemistry and chemistry, with corresponding distinctions between the absolute damnation of the one and the relative damnation of the other.

 

10.  Unlike their male counterparts, females earmarked for sensibility are not bound for wisdom and grace but, in damnation, for goodness and punishment, the female parallels to the above.

 

11.  For just as a male is saved, whether relatively (in the phenomenal) or absolutely (in the noumenal) from folly to wisdom, sin to grace, so the female is damned, whether absolutely (in the noumenal) or relatively (in the phenomenal) from evil to good, crime to punishment.

 

12.  And the spiritual and soulful corollaries of this are not holiness, but unclearness, since what was clear in or with the Daughter becomes unclear in or with the Mother, as eyes are eclipsed by the heart in the noumenal damnation of metachemistry, and the tongue is eclipsed by the womb in the phenomenal damnation of chemistry.

 

13.  Thus far from progressing, in salvation, from sin to grace and, hence, unholiness to holiness, females regress, in damnation, from crime to punishment and, hence, clearness to unclearness, ending up in a deferential position to the graceful holiness which ranges above them on either relative (phenomenal) or absolute (noumenal) terms, depending on the religion.

 

14.  And this is commensurate with the deference of civilization to culture, of punishment and unclearness to grace and holiness, as both genders turn away, no matter how temporarily or intermittently, from the heathenistic norms of philistinism and barbarism, as germane to a sinful and unholy deference, on the part of males, to a criminal and clear hegemony by females in the reigning sensuality of Fathers and Daughters.

 

15.  Therefore just as the Son is the graceful alternative to the sinful Father, so the Mother is the punishing alternative to the criminal Daughter - whether absolutely in the noumenal damnation of repetitive time (heart) or relatively in the phenomenal damnation of massed mass (womb).

 

 

DAUGHTER-MOTHER-FATHER-SON

 

1.   When one takes each of the above familial categories Element by Element, so that a further generalization, even more generalized, ensues with reference to the most characteristic or apposite designation for each case, one arrives at certain findings which are anything but slaves to convention!

 

2.   For example, in the distinction between the Daughter and the Mother it transpires that the per se manifestation of the former accrues, in sensuality, to the fiery element of metachemistry, while the per se manifestation of the latter accrues, in sensibility, to the watery element of chemistry, so that one is alluding to the eyes and the womb, respectively, as opposed to the heart and the tongue.

 

3.   In other words, the Element in which the Daughter is primary is that of metachemistry, with its fiery nature (unnatural), whereas the watery nature (supernatural) of chemistry furnishes us with only a secondary order of the Daughter vis--vis a primary Mother.

 

4.   Conversely, the Element in which the Mother is primary is that of chemistry, with its watery nature (supernatural), whereas the fiery nature (unnatural) of metachemistry furnishes us with only a secondary Mother vis--vis a primary Daughter.

 

5.   Thus far from the Daughter and the Mother being equal in both metachemistry and chemistry, fire and water, the Daughter is primary in the one and the Mother primary in the other, because eyes more typify the Daughter than the tongue, while the womb more typifies the Mother than the heart, even though both factors or organs, of course, still apply.

 

6.   So in the distinction between relative and absolute orders of the Daughter and the Mother, the Daughter more typifies absolutism, i.e. metachemistry, and the Mother relativity, i.e. chemistry, with the former symbolizing a hegemonic will and the latter a hegemonic spirit.

 

7.   When we take the male distinction between the Father and the Son, we shall find that there is likewise a case for a primary and a secondary manifestation of each, since neither is of equal status in relation to the same Element.

 

8.   In the case of the physical element of vegetation, it transpires that the Father is primary and the Son secondary, because the per se manifestation of the former can only exist in relation to physics, specifically with regard to the penis, whereas the per se manifestation of the latter will only be found in relation to metaphysics, with specific regard to the lungs.

 

9.   Thus it is not the First Coming, so to speak, Who is the principal manifestation (per se) of the Son, but the Second Coming, Whose coming would or should lead to the establishment of 'Kingdom Come' as a framework, principally religious, in which the lungs were given their metaphysical due.

 

10.  In the subjective distinction between the Father and the Son, the former is more genuinely penis than ears, which is to say, is primary in relation to the one and secondary in relation to the other, whereas the latter is more genuinely lungs than brain, which is to say, is primary in relation to the one but secondary in relation to the other.

 

11.  Hence sin is always primarily to be associated with the penis (flesh) and only secondarily with the ears, since the Father finds his primary manifestation in physics and is only secondary (to the Son) in metaphysics.

 

12.  Conversely, grace is always primarily to be associated with the lungs (transcendental meditation) and only secondarily with the brain (prayer), since the Son finds his primary manifestation in metaphysics (with the Second Coming) and is only secondary (to the Father) in physics, the elemental context of the First Coming, or Christ.

 

13.  Indeed, it transpires that just as the Daughter symbolizes will (which is never so paramount as in metachemistry) and the Mother symbolizes spirit (which is never so paramount as in chemistry), so the Father symbolizes ego (which is never so paramount as, carnally, in the knowledgeable context of physics), and the Son symbolizes soul (which is never so paramount as in metaphysics).

 

14.  Hence far from the Father symbolizing will and the Son ego in this more generalized framework of elemental differentiation, it transpires that the ego will only be symbolized by the Father, primarily in relation to physics (the penis) and secondarily in relation to metaphysics (the ears), whereas the soul will only be symbolized by the Son, secondarily in relation to physics (the brain) and primarily in relation to metaphysics (the lungs).

 

15.  Now it is because the Father - and hence ego - is secondary and the Son - and hence soul - primary in relation to metaphysics, that the Son can get the better of the Father, as it were, and thus establish a context in which the soul - and hence grace - is paramount, as germane to a properly religious dispensation.

 

16.  With physics, by contrast, the Father - and hence ego - is primary and the Son - and hence soul - secondary, and therefore the Father will always get the better of the Son and maintain a context, like Catholic Christianity traditionally, in which the ego - and hence sin - is paramount, as germane to a falsely religious and, indeed, properly economic dispensation.

 

17.  It is for this reason that Christianity, associated as it is with the First Coming, is a religious failure, since life is primarily interpreted in terms of sin and only secondarily in terms of grace, as germane to the context, necessarily physical, in question.

 

18.  This is what legitimises the desire for a Second Coming and his 'Kingdom', since it is only in the context of metaphysics, and sensibly so alone, that it becomes possible to interpret life, for those who are 'up to' the Element in question, primarily in terms of grace and only secondarily in terms of sin, since salvation is, after all, from the Father to the Son, as from the ears to the lungs, in which latter context the Son is genuine, and hence above prayer.

 

19.  Returning to our fourfold generalizations, with one deity, so to speak, to each Element, we can equate the Daughter with beauty, as germane to her primary manifestation in metachemistry, specifically with regard to the eyes; the Mother with strength, as germane to her primary manifestation in chemistry, specifically with regard to the womb; the Father with knowledge, as germane to his primary manifestation in physics, specifically with regard to the penis; and, finally, the Son with truth, as germane to his primary manifestation in metaphysics, specifically with regard to the lungs.

 

20.  Hence the triumph of the will with the Daughter per se; the triumph of the spirit with the Mother per se; the triumph of the ego with the Father per se; and the triumph of the soul with the Son per se, as we range across the Elements from fire and water on the female side of life to vegetation (earth) and air on its male side, the side in which not beauty and strength, but knowledge and truth have their respective thrones.

 

 

DEVIL-WOMAN-MAN-GOD

 

1.   Since the distinction between sensuality and sensibility on the female, or objective, side of life is equivalent to blessedness in the one case and to damnation in the other, we may speak of the Daughter as blessed, whether absolutely in the noumenal or relatively in the phenomenal, and of the Mother as damned, again whether on absolute or relative terms.

 

2.   Since, by contrast, the distinction between sensuality and sensibility on the male, or subjective, side of life is equivalent to cursedness in the one case and to salvation in the other, we may speak of the Father as cursed, whether relatively in the phenomenal or absolutely in the noumenal, and of the Son as saved, again whether on relative or absolute terms.

 

3.   That which is blessed in sensual hegemony can only be damned to sensible subservience if that which was cursed by sensual subservience elects, through moral resolve, to be saved to a sensible hegemony, thereby rising diagonally in evolutionary fashion.

 

4.   Such a diagonal rise (between phenomenal or noumenal contiguous planes) we have identified with an evolutionary progression as a specifically male achievement, and it contrasts with the diagonal fall (between noumenal or phenomenal contiguous planes) of females in a devolutionary regression from a sensual hegemony over males to a sensible subservience under them.

 

5.   Whereas the hegemony of females in blessed freedom (of not-self) epitomizes the triumph of barbarity over the cursed freedom (from self) of philistinism, as epitomized by sensually subservient males, the hegemony of males in saved binding (to self) epitomizes the triumph of culture over the damned binding (in not-self) of civility, as epitomized by sensibly subservient females.

 

6.   Thus barbarism triumphs not at civilization's expense (for what barbarian knows about civilization, much less civility, its precondition?) but at the expense of philistinism, which panders to it, while, conversely, culture triumphs not at the expense of philistinism (for what does culture owe to philistines, with their overly natural impulses?) but at the expense of civilization which, in its civility, defers to it.

 

7.   Where there is little or no folly there can be little or no evil, and thus triumphant barbarism, while, conversely, where there is little or no wisdom there can be little or no goodness, and thus subservient civilization.

 

8.   One could reverse each of the above contentions, but basically evil only triumphs because folly allows it to, whereas goodness only flourishes because wisdom obliges it to.

 

9.   Were folly wholly subservient to evil there could be no wisdom and thus compelling of good, since salvation from folly to wisdom would then be inconceivable.

 

10.  Yet even though one can progress, as a male, from folly to wisdom, and thus from philistinism to culture, or regress, as a female, from evil to good, and thus from barbarism to civility, it has to be said that people exist who, genetically, are more prone to evil and/or folly, depending on their gender, than to wisdom and/or goodness, and that society generally comes to reflect this fact in the ratio of its components, for better or worse.

 

11.  Thus even societies that claim to be cultured and/or civilized are not exempt from significant examples of barbarism and/or philistinism, whether anterior (in 'naturalistic' terms) or posterior (in artificial terms), depending on the type of society, to the cultural/civilized mean.

 

12.  I would say that, by and large, people become more wise and/or good as they mature, and that the greater proportion of evil and/or folly is generally committed by youths or, at any rate, by younger people.

 

13.  Whatever the age-group or type of society, it needs to be emphasized that the blessedness of barbarism (in objective, or primary, freedom) contrasts with the damnation of civilization (in objective, or secondary, binding), as the Daughter with the Mother, whether absolutely or relatively, depending on the elemental axis, i.e. fire or water.

 

14.  Likewise it needs to be emphasized that the cursedness of philistinism (in subjective, or secondary, freedom) contrasts with the salvation of culture (in subjective, or primary, binding), as the Father with the Son, whether relatively or absolutely, depending, once again, on the elemental axis, i.e. vegetation or air.

 

15.  Just as philistinism is secondary to barbarism, so civilization is secondary to culture, which means that while the Father is secondary (subservient in freedom) to the Daughter, the Mother is secondary (subservient in binding) to the Son.  But whereas the Daughter rules the Father, the Son leads the Mother.

 

16.  When we seek to ascertain, on a religious basis, the respective standings of the Daughter and the Mother, we find that in the metachemical context of noumenal objectivity the Daughter and the Mother, having reference to space-time absolutism, are of the Devil in its or, rather, Her evil and good manifestations, which is to say, are akin to blessed (spatial space) and damned (repetitive time) devils, whereas in the chemical context of phenomenal objectivity the Daughter and the Mother, having reference to volume-mass relativity, are of woman in her evil and good manifestations, which is to say, are akin to blessed (volumetric volume) and damned (massed mass) women.

 

17.  When, by gender contrast, we seek to ascertain the respective religious standings of the Father and the Son, we find that in the physical context of phenomenal subjectivity the Father and the Son, having reference to mass-volume relativity, are of man in his foolish and wise manifestations, which is to say, are akin to cursed (massive mass) and saved (voluminous volume) men, whereas in the metaphysical context of noumenal subjectivity the Father and the Son, having reference to time-space absolutism, are of God in His foolish and wise manifestations, which is to say, are akin to cursed (sequential time) and saved (spaced space) gods.

 

18.  Thus just as anything genuinely diabolic, or of the Devil, can only be either of the Daughter or the Mother in the noumenal objectivity of space-time absolutism, and anything genuinely feminine, or of woman, only be either of the Daughter or the Mother in the phenomenal objectivity of volume-mass relativity, so anything genuinely masculine, or of man, can only be either of the Father or the Son in the phenomenal subjectivity of mass-volume relativity, and anything genuinely divine, or of God, only be either of the Father or the Son in the noumenal subjectivity of time-space absolutism.

 

19.  Thus while the Devil has His or, rather, Her throne in the metachemical element of fire, whether in relation to the noumenal Daughter (primary devil) or to the noumenal Mother (secondary devil), the eyes or the heart, woman has her throne, so to speak, in the chemical element of water, whether in relation to the phenomenal Daughter (secondary woman) or to the phenomenal Mother (primary woman), the tongue or the womb.

 

20.  Thus while man has his throne, so to speak, in the physical element of vegetation (earth), whether in relation to the phenomenal Father (primary man) or to the phenomenal Son (secondary man), the penis or the brain, God has His throne in the metaphysical element of air, whether in relation to the noumenal Father (secondary god) or to the noumenal Son (primary god), the ears or the lungs.

 

 

NEGATIVE COUNTERPARTS TO SUPREME VALUES

 

1.   I do not intend to discuss Antidaughters and Antimothers on the one hand, and Antifathers and Antisons on the other, except to say that all such negative reference-points have relevance to that which precedes the organic as its inorganic precondition.

 

2.   Since everything that pertains to the organic is supreme in its positivity, whether that positivity be metachemical, chemical, physical, or metaphysical, so all that pertains to the inorganic is primal in its negativity.

 

3.   Thus anything cosmic (noumenal) and/or geologic (phenomenal) assumes the negative characteristics of inorganic primacy, and stands in an inferior relationship to the personal (phenomenal) and/or universal (noumenal) characteristics of organic supremacy, which are ever positive.

 

4.   Since supremacy can only be found in the organic, it follows that nothing inorganic, whether cosmic or geologic, will have reference to supremacy but only, as noted, to primacy, and thus to primal modes of doing, giving, taking, and being, as germane to negative manifestations of metachemistry, chemistry, physics, and metaphysics.

 

5.   One should not confound the supremacy of universal modes of doing and being with the primacy of cosmic modes of doing and being, nor the supremacy of personal modes of giving and taking with the primacy of geologic modes of giving and taking.

 

6.   No more than one should confound the devils of metachemical supremacy with the antidevils (negative devils) of metachemical primacy, or the gods of metaphysical supremacy with the antigods (negative gods) of metaphysical primacy, or the women of chemical supremacy with the antiwomen (negative women) of chemical primacy, or the men of physical supremacy with the antimen (negative men) of physical primacy.

 

7.   For there is as much difference between antidevils and devils as between ugliness and beauty, and as much difference between antigods and gods as between falsity (illusion) and truth, and as much difference between antiwomen and women as between weakness and strength, and as much difference between antimen and men as between ignorance and knowledge.

 

8.   The positivity of organic supremacy means that the doing of devils, whether sensual or sensible, will always be supreme (beautiful) rather than primal (ugly); that the being of gods will always be supreme (truthful) rather than primal (false, or illusory); that the giving of women will always be supreme (strong) rather than primal (weak); and that the taking of men will always be supreme (knowledgeable) rather than primal (ignorant).

 

9.   That which is supreme has reference to fundamentalism when metachemical, to nonconformism when chemical, to humanism when physical, and to transcendentalism when metaphysical, whereas that which is primal has reference to materialism when metachemical, to realism when chemical, to naturalism when physical, and to idealism when metaphysical.

 

10.  Hence to contrast the materialism of antidevils with the fundamentalism of devils in respect of negative and positive modes of metachemical doing, or doing per se; to contrast the realism of antiwomen with the nonconformism of women in respect of negative and positive modes of chemical giving, or giving per se; to contrast the naturalism of antimen with the humanism of men in respect of negative and positive modes of physical taking, or taking per se; and to contrast the idealism of antigods with the transcendentalism of gods in respect of negative and positive modes of metaphysical being, or being per se.

 

11.  The primacy of materialism is no less inferior to the supremacy of fundamentalism than the primacy of realism to the supremacy of nonconformism, or the primacy of naturalism to the supremacy of humanism, or the primacy of idealism to the supremacy of transcendentalism.

 

12.  In such fashion we esteem - at any rate if sufficiently organic and, hence, sane - beauty above ugliness, strength above weakness, knowledge above ignorance, and truth above illusion, never forgetting, however, that in the distinction between sensual and sensible manifestations of each positive value it is the sensible one which always accords, whether relatively or absolutely, with wisdom and/or goodness as opposed to folly and/or evil.

 

13.  But even positive evil and folly are preferable, from an organic standpoint, to negative evil and folly, just as sensual beauty and truth are preferable to sensual ugliness and falsity, their noumenal inorganic counterparts, or sensual strength and knowledge (carnal) preferable to sensual weakness and ignorance, their phenomenal inorganic counterparts, which, of course, are negatively evil or foolish on relative terms.

 

14.  Be that as it may, those of us who esteem wisdom and goodness above folly and evil will not make the mistake of preferring their negative manifestations in inorganic primacy to those modes of wisdom and goodness which accord with organic supremacy, but will know that there is as much difference between truth and falsity or beauty and ugliness or strength and weakness or knowledge and ignorance in sensibility as ever there is, or was, in sensuality, and that only in the sensible modes of organic supremacy is wisdom and goodness, whether relatively in the phenomenal or absolutely in the noumenal, positively genuine.

 

 

SINS AND CRIMES

 

1.   Not so long ago I had a tendency to write - as certain previous texts will confirm - about the possibility of people being saved, with Judgement, from 'sins and/or punishments of the world' to the triadic Beyond, and specifically with reference to a majority mandate for religious sovereignty, a concept I have associated, all along, with 'Kingdom Come' and hence with rights appertaining to religious self-determination (for males) under the leadership of Social Transcendentalism.

 

2.   Now I can see, for perhaps the first time, how inadequate such a phrase as 'sins and/or punishments of the world' actually was; for, in point of fact, salvation is only from sin (to grace), and punishment is germane to female sensibility and therefore hardly something to be saved from!

 

3.   Nor is the term 'world' quite comprehensive enough in its phenomenal limitation, by and large, to the concrete sphere of volume and mass, since it fails to do justice to those aspects of life and persons who have more affinity with time and space, and are accordingly above the world (of water and vegetation) in what amounts to a kind of heavenly and/or hellish 'overworld' divisible between fire and air.

 

4.   Therefore the phrase 'salvation from sins and/or punishments of the world' fails on a number of counts, not least of all in relation to the fact that one would be dealing with both worldly and supra-worldly, phenomenal and noumenal, elements whose deliverance from a sensual bias in one or another of the existing triangular structures of 'heathenistic modernity' required, according to gender, both salvation and damnation.

 

5.   Thus there can be no salvation from the world of 'heathenistic modernity' without damnation from it on the part of those who have been earmarked for such a fate in relation to their objective denominational standings, and no salvation from the 'overworld' of a more elevated order of that same heathenistic reality without damnation from it on the part of those females who have been earmarked for such a fate in respect of a similar objective standing within the denominational framework of Catholicism in general.

 

6.   That there are basically two organic triangles - one phenomenal in volume and mass, the other noumenal in time and space - is demonstrably the case, and while the lower one is largely composed of Protestants, the higher one has reference to a sort of Catholic decadence whereby the non-triangular tradition of brain over womb, or Christ over the Virgin Mary, the relative Son over the relative Mother, has been effectively eclipsed by the triangularity of the Father, the Risen Virgin, and the Sacred Heart of a paradoxically resurrected Christ.

 

7.   Now while the phenomenal triangle of Protestants is effectively inverted, the noumenal triangle of Catholics is pyramidal in its conventional positioning, in which the Risen Virgin would accord with the top corner, the Father with the bottom left-hand corner, and the Sacred Heart of the Risen Christ with the bottom right-hand corner, the corner standing for metachemical sensibility (at a specific - and penultimate - subdivisional manifestation) rather than for either metachemical sensuality (topmost corner) or metaphysical sensuality (bottom left-hand corner), and thereby completing a Cupidian axis, so to speak, with the Risen Virgin.

 

8.   It is as if the eyes and the heart, equating with metachemical objectivity, stand in a pyramidal or conventionally triangular relationship to the ears, those organic manifestations of metaphysical subjectivity, with particular reference to the sensuality thereof.

 

9.   Thus eyes over ears aided and abetted (on the same side of the gender fence, so to speak) by the heart ... is approximately equivalent to the Risen Virgin over the Father aided and abetted by the Sacred Heart of the Risen Christ, with triangular implications that accord with a sensual predominance both in respect of the Risen Virgin and the Father, the eyes and the ears, neither of which have any bearing on sensibility (unlike, to a limited extent, the Risen Christ), but are precisely that from which one needs to be saved and/or damned towards a sensible alternative.

 

10.  Which is, of course, where salvation of the generality of Catholics from ears to lungs, as from the Father to the Second Coming, would come into play, with the accompanying damnation of those overly Marian Catholics, mostly female, from the eyes to the heart or, at any rate, to a more sensibly devolved manifestation of the heart, roughly equivalent to the administrative aside (to the triadic Beyond) in 'Kingdom Come', as from the Risen Virgin to a more religiously sensible manifestation of the Risen Christ.

 

11.  I should perhaps remind the reader at this point that while the metaphysical axis of time-space subjectivity is divisible, in sensuality (sequential time) and sensibility (spaced space), between the Father and the Son, the one commensurate with a secondary manifestation of God and the other with a primary manifestation of that same metaphysical reality, the metachemical axis of space-time objectivity is likewise divisible, in sensuality (spatial space) and sensibility (repetitive time), between the Daughter and the Mother, the one commensurate with a primary manifestation of the Devil and the other with a secondary manifestation of that same metachemical reality.

 

12.  Thus while salvation from the noumenal Father is indeed from a secondary god (sensual) to a primary god (sensible), this latter equivalent to the soulful manifestation of the Second Coming (the Holy Soul of Heaven), damnation from the Risen Virgin, equivalent to the noumenal Daughter, is actually from a primary devil (sensual) to a secondary devil (sensible), equivalent to the noumenal Mother, who would be akin to the volitional manifestation of the Second Coming, as germane to the administrative aspects of 'Kingdom Come'.

 

13.  Be that as it may, salvation and/or damnation, depending by and large on gender, from the Catholic 'overworld' to either the top tier of the triadic Beyond (salvation) or the administrative aside in 'Kingdom Come' (damnation) to such a three-tier structure, is only half of the overall picture; for one must remember that there is also the need for salvation and/or damnation from the Protestant 'underworld', so to speak, the corporeal rather than ethereal, concrete rather than abstract, world of the inverted triangle, to the middle and bottom tiers of the Beyond in question.

 

14.  Such an inverted triangle, having reference to mass and volume, is divisible between Protestants-proper, i.e. Dissenters and Puritans, along the horizontal axis at the top, and Anglo-Catholics, or Anglicans, at the bottom tip or corner of the triangle in question, so that we may posit a dichotomy between water and vegetation, or tongue (duly 'forked', or divided between dispassionate Puritans and passionate Dissenters) and flesh, with of course its phallic focus, as the vegetative cynosure for the Anglican 'fall guy' at the bottom.

 

15.  One saves, be it noted, from Father to Son, even in phenomenal worldliness, and therefore from phallus to brain, sensual vegetativeness to sensible vegetativeness within the physical subjectivity of mass-volume relativity, and therefore a majority mandate from Anglicans for religious sovereignty, as indeed a majority mandate for religious sovereignty on a wider electoral basis, would result in their salvation to the middle tier of the triadic Beyond, wherein vegetation had its sensible focus (brain), and grace was accordingly relative.

 

16.  But one damns, be it not forgotten, from Daughter to Mother, even in phenomenal worldliness, and therefore from tongue to womb, sensual wateriness to sensible wateriness within the chemical objectivity of volume-mass relativity, and therefore a majority mandate for religious sovereignty would result in Protestants-proper, affiliated as they actually are to the so-called 'free churches', being damned to the bottom tier of the triadic Beyond, wherein water would have its sensible focus (womb), and punishment was accordingly relative.

 

17.  For if one saves from sin to grace, folly to wisdom, those who, as literal males or, alternatively, persons of a subjective denominational affiliation, are capable of rising diagonally from sensuality to sensibility, one can only damn from crime to punishment, evil to good, those whose fate it is, as literal females or persons of an objective denominational bias, to fall diagonally from sensuality to sensibility - the former rising within vegetation (phenomenal relativity) and air (noumenal absolutism), the latter falling within fire (noumenal absolutism) and water (phenomenal relativity).

 

18.  Thus far from saving from 'sins and/or punishments of the world', the Second Coming and effective Messiah of 'Kingdom Come' can only save from sins of the world (whether 'under' or 'over', relative or absolute, concrete or abstract, phenomenal or noumenal) to the graces of the Other World (the triadic Beyond of 'Kingdom Come', with specific reference to the middle and top tiers thereof), while simultaneously damning from crimes of the world (whether 'over' or 'under', absolute or relative, abstract or concrete, noumenal or phenomenal) to the punishments of the Other World (the triadic Beyond of 'Kingdom Come', with specific reference to the administrative aside and to the bottom tier of the Beyond in question).

 

19.  The Father is a sinner to be saved from, whether in the phenomenal or the noumenal, while the Daughter (including the sensual context of the Risen Virgin) is a criminal to be damned from, whether in the noumenal or the phenomenal.

 

20.  And in both cases one rises to the Son and falls to the Mother, where not sin and crime but grace and punishment have their sensible thrones.

 

 

DOING-GIVING-TAKING-BEING (REVISITED)

 

1.   As we may contrast, on the noumenal axis of space-time objectivity, the evil doing of the metachemical Daughter with the good doing of the metachemical Mother, so we may contrast, on the phenomenal axis of volume-mass objectivity, the evil giving of the chemical Daughter with the good giving of the chemical Mother.

 

2.   And just as we can contrast, on the phenomenal axis of mass-volume subjectivity, the foolish taking of the physical Father with the wise taking of the physical Son, so we can contrast, on the noumenal axis of time-space subjectivity, the foolish being of the metaphysical Father with the wise being of the metaphysical Son.

 

3.   The evil doing of the metachemical Daughter is the focus of absolute barbarism (barbarity), and the good doing of the metachemical Mother the focus, by contrast, of absolute civilization (civility).

 

4.   The evil giving of the chemical Daughter is the focus of relative barbarism, and the good giving of the chemical Mother the focus, by contrast, of relative civilization.

 

5.   The foolish taking of the physical Father is the focus of relative philistinism (nature), and the wise taking of the physical Son the focus, by contrast, of relative culture (nurture).

 

6.   The foolish being of the metaphysical Father is the focus of absolute philistinism, and the wise being of the metaphysical Son the focus, by contrast, of absolute culture.

 

7.   Barbarism is never more evil than in connection with doing, and civilization never more good than in connection with giving.

 

8.   Philistinism is never more foolish than in connection with taking, and culture never more wise than in connection with being.

 

9.   Just as metachemical doing is an attribute of the Devil, whether for better (good) or worse (evil), so chemical giving is an attribute of woman, whether for better (good) or worse (evil).

 

10.  Just as physical taking is an attribute of man, whether for better (wise) or worse (foolish), so metaphysical being is an attribute of God, whether for better (wise) or worse (foolish).

 

11.  Doing, giving, taking, and being exist, of course, in every Element, from fiery metachemistry and watery chemistry on the objective side of the gender divide to vegetative physics and airy metaphysics on its subjective side, but the per se manifestation of doing - and hence the will - only exists in relation to metachemistry; the per se manifestation of giving - and hence the spirit - in relation to chemistry; the per se manifestation of taking - and hence the ego - in relation to physics; and the per se manifestation of being - and hence the soul - in relation to metaphysics.

 

12.  Whether doing and giving are evil or good, and taking and being foolish or wise will depend, of course, on the sense of the Element to which they are principally attached, i.e. whether that sense is outer, and sensual, or inner, and sensible.

 

13.  Outside of metachemistry, the elemental context of the will per se, evil recedes, on sensual primary and sensible secondary terms, from the most evil doing of metachemistry to the least evil doing of metaphysics via the more (relative to most) evil doing of chemistry  and the less (relative to least) evil doing of physics.

 

14.  Outside of chemistry, the elemental context of the spirit per se, good recedes, on sensual secondary and sensible primary terms, from the most good giving of chemistry to the least good giving of physics via the more (relative to most) good giving of metachemistry and the less (relative to least) good giving of metaphysics.

 

15.  Outside of physics, the elemental context of the ego per se, folly recedes, on sensual primary and sensible secondary terms, from the most foolish taking of physics to the least foolish taking of chemistry via the more (relative to most) foolish taking of metaphysics and the less (relative to least) foolish taking of metachemistry.

 

16.  Outside of metaphysics, the elemental context of the soul per se, wisdom recedes, on sensual secondary and sensible primary terms, from the most wise being of metaphysics to the least wise being of metachemistry via the more (relative to most) wise being of physics and the less (relative to least) wise being of chemistry.

 

17.  Whatever the Element, the will is a manifestation of evil and, hence, power - from the first-rate power of metachemistry to the fourth-rate power of metaphysics via the second-rate power of chemistry and the third-rate power of physics.

 

18.  Whatever the Element, the spirit is a manifestation of good and, hence, glory - from the first-rate glory of chemistry to the fourth-rate glory of physics via the second-rate glory of metachemistry and the third-rate glory of metaphysics.

 

19.  Whatever the Element, the ego is a manifestation of folly and, hence, form - from the first-rate form of physics to the fourth-rate form of chemistry via the second-rate form of metaphysics and the third-rate form of metachemistry.

 

20.  Whatever the Element, the soul is a manifestation of wisdom and, hence, contentment - from the first-rate contentment of metaphysics to the fourth-rate contentment of metachemistry via the second-rate contentment of physics and the third-rate contentment of chemistry.

 

 

CONSISTENCY IN DIVERSITY

 

1.   To contrast the doing (power) of will (evil) with the being (contentment) of soul (wisdom) in whichever Element ... from fire and water on the objective Left, so to speak, to vegetation and air on the subjective Right.

 

2.   To contrast the giving (glory) of spirit (good) with the taking (form) of ego (folly) in whichever Element ... from fire and water to vegetation and air.

 

3.   The will is evil because it is that which is criminal (directly free), whether on most (metachemical), more (chemical), less (physical), or least (metaphysical) criminal terms, whereas the soul is wise because it is that, by contrast, which is graceful (directly bound), whether on most (metaphysical), more (physical), less (chemical), or least (metachemical) graceful terms.

 

4.   The spirit is good because it is that which is punishing (indirectly bound), whether on most (chemical), more (metachemical), less (metaphysical), or least (physical) punishing terms, whereas the ego is foolish because it is that, by contrast, which is sinful (indirectly free), whether on most (physical), more (metaphysical), less (metachemical), or least (chemical) sinful terms.

 

5.   Doing is powerful because it is apparent (of elemental particles), whether on most (metachemical), more (chemical), less (physical), or least (metaphysical) apparent terms, whereas being is content because it is essential (of elemental wavicles), whether on most (metaphysical), more (physical), less (chemical), or least (metachemical) essential terms.

 

6.   Giving is glorious because it is quantitative (of molecular particles), whether on most (chemical), more (metachemical), less (metaphysical), or least (physical) quantitative terms, whereas taking is formal because it is qualitative (of molecular wavicles), whether on most (physical), more (metaphysical), less (metachemical), or least (chemical) qualitative terms.

 

7.   The evil of the will is most criminal when the power of doing is most apparent and least criminal when the power of doing is least apparent, as in metachemical and metaphysical contexts, whereas the evil of the will is more (relative to most) criminal when the power of doing is more apparent and less (relative to least) criminal when the power of doing is less apparent, as in chemical and physical contexts.

 

8.   The goodness of the spirit is most punishing when the glory of giving is most quantitative and least punishing when the glory of giving is least quantitative, as in chemical and physical contexts, whereas the goodness of the spirit is more (relative to most) punishing when the glory of giving is more quantitative and less (relative to least) punishing when the glory of giving is less quantitative, as in metachemical and metaphysical contexts.

 

9.   The folly of the ego is most sinful when the form of taking is most qualitative and least sinful when the form of taking is least qualitative, as in physical and chemical contexts, whereas the folly of the ego is more (relative to most) sinful when the form of taking is more qualitative and less (relative to least) sinful when the form of taking is less qualitative, as in metaphysical and metachemical contexts.

 

10.  The wisdom of the soul is most graceful when the contentment of being is most essential and least graceful when the contentment of being is least essential, as in metaphysical and metachemical contexts, whereas the wisdom of the soul is more (relative to most) graceful when the contentment of being is more essential and less (relative to least) graceful when the contentment of being is less essential, as in physical and chemical contexts.

 

11.  That said, it should not be forgotten that whether the will and the ego are beautiful (metachemical), strong (chemical), knowledgeable (physical), or truthful (metaphysical), the division between their sensual and sensible manifestations means that they will be subject to a distinction between evil and good in relation to the objective elements of fire and water, and to a distinction between folly and wisdom in relation to the subjective elements of vegetation and air, with primary and secondary implications as already discussed.

 

12.  Likewise, it should be remembered that whether the spirit and soul are loving (metachemical), proud (chemical), pleasurable (physical), or joyful (metaphysical), the division between their sensual and sensible manifestations means that they will be subject to a distinction between clearness and unclearness in relation to the objectivity of fire and water, and to a distinction between unholiness and holiness in relation to the subjectivity of vegetation and air, with primary and secondary implications, as before.

 

 

SENSIBLY COMPREHENSIVE AND STRUCTURALLY SOUND

 

1.   From the way I use and refer to words like evil, good, folly, and wisdom, it should be evident that I am not in favour of completely eliminating evil or folly in the interests of good and wisdom, but that I accept the totality of factors as indicative of the broad nature of reality.

 

2.   I may be more in favour of metaphysics than of physics, and of physics than of chemistry (I am of course male), and of chemistry than of metachemistry, but I do not subscribe to the view that metachemistry should be totally eliminated from life or the world or society or even the individual.

 

3.   I accept that life is a composite of all four main Elements - fire, water, vegetation (earth), and air - and I therefore accept the complementary existences of evil, good, folly, and wisdom, as of the will, the spirit, the ego, and the soul, both in relation to the Elements generally and to each one in particular.

 

4.   But I obviously prefer, in my self-styled capacity of Messianic philosopher, soul to ego, and ego to spirit, and spirit to will, which is essentially the standpoint of metaphysics, the discipline par excellence of philosophy.

 

5.   And because I am more disposed to wisdom than to folly, and even more disposed to goodness than to evil, I broadly prefer to think in terms of sensible manifestations of soul, ego, spirit, and will than of their sensual counterparts, which, as the reader will know, I identify with barbarism and philistinism as opposed to culture and civilization, or, put differently, with barbarity and nature as opposed to nurture and civility.

 

6.   I am, if you will, an advocate of culture and civilization on a new and altogether higher basis to whatever may have passed for such in the Christian past, and that is why I have invented the concept of a triadic Beyond, together with its administrative aside in 'Kingdom Come'.

 

7.   I do not say that there should be only higher orders of culture and civilization, as if 'Kingdom Come' should be reduced to only the top tier of the triadic Beyond and its administrative aside, but that the Beyond in question, being triadic, must also embrace lower orders of culture and civilization as germane to a 'new earth' and to a 'new purgatory' for persons of mostly Protestant descent.

 

8.   Yet such lower orders of culture and civilization would be coloured and influenced by the higher manifestations thereof, equivalent to a 'new heaven' and (in the administrative aside of higher civilization) to a 'new hell', and would not therefore be a mere rehash of the Christian - and in particular Roman Catholic - past.

 

9.   No Element is lacking from 'Kingdom Come', nor can any Element reasonably be ignored, as though something to avoid ... except insofar as one may have specific parameters relative to one's peculiar status in the coming 'Kingdom', whether in relation to the triadic Beyond or to its administrative aside.

 

10.  Every Element is accounted for in 'Kingdom Come' - fire in the administrative aside to the triadic Beyond no less than water, vegetation, and air in the three-tier structure itself, so that Time may defer to Eternity, and to an Eternity composed of Mass, Volume, and Space within the sensible parameters, by and large, of this new civilization/culture complex.

 

11.  And even each tier of the triadic Beyond would be subdivisible three ways, so as to allow for chemical, physical, and metaphysical distinctions within each of the prevailing Elements, with nonconformist, humanist, and transcendentalist implications both individually and collectively.

 

12.  For the triadic Beyond would be ministering to people of both Protestant and Catholic denominational descent, and to be able to do so properly it requires that not only should the genders be segregated along chemical and physical lines, but that males themselves should be divided between physical and metaphysical on each tier level, so as to allow for the more subjective distinction, above spirituality, between intellectuality and emotionality, knowledge and truth, as befitting a structure in which, for virtually the first time in Western history, transcendentalism would be given its sensible due, and humanism and nonconformism be obliged to subordinate themselves to it in the interests not only of a new knowledge (earth) and a new strength (purgatory) but of that ultimate truth which it would be the duty of Social Transcendentalism, as the ideological philosophy of 'Kingdom Come', both in its political (with especial reference to the administrative aspects of 'the Centre' [see, for example, Opus D'Oeuvre] in a Gaelic federation) and religious manifestations, to uphold ... for all Eternity.

 

 

ELEMENTS AND SEASONS

 

1.   In relation to the Elements it could be said that summer corresponds to fire, winter to water, spring to vegetation (earth), and autumn to air, since it is generally the case that summer is the season of the sun par excellence, winter the season of rain and/or snow, spring the season of vegetative renewal, and autumn the season of wind.

 

2.   Thus the seasons would seem to be divisible between the primary elements of fire and water, corresponding to summer and winter, and the secondary elements of vegetation and air, corresponding to spring and autumn.

 

3.   Therefore summer and winter, being primary, would be the female seasons, as it were, of the year, with autumn and spring their male - and hence secondary - counterparts, since in the division of the genders females are indubitably primary and males secondary.

 

4.   Thus the fieriness and wateriness of females, as of summer and winter, contrast with the vegetativeness (earthiness) and airiness of males, as of spring and autumn.

 

5.   Taking the noumenal/phenomenal distinction between time and space on the one hand and volume and mass on the other - the former effectively upper class and the latter lower class - it transpires that summer and autumn correspond, in their fieriness and airiness, to the noumenal realm of time and space, while winter and spring correspond, in their wateriness and vegetativeness, to the phenomenal realm, 'down below', of volume and mass.

 

6.   Thus summer and autumn stand above winter and spring as fire and air above water and vegetation or, in religious terms, as hell and heaven above purgatory and the earth, devils and gods above women and men.

 

7.   Summer is not only heat but also light, whereas autumn signifies a diminution of this light towards the darkness, as it were, of winter, after which things open out towards the light again with the coming of spring.

 

8.   Thus there is more light with summer than spring, and more darkness with winter than autumn, since the male seasons of spring and autumn are transitional, in their secondary natures, between the season of light par excellence and the season of darkness par excellence, viz. summer and winter.

 

9.   In this distinction, admittedly somewhat pagan, between the light and the dark, which comes first - light or darkness?  A straightforward answer would suggest the darkness, and in seasonal terms it is certainly the case that winter is the bedrock from which light eventually emerges in the form of spring, before this in turn is upstaged by the light of summer, prior to the ensuing of autumn and a gradual sinking towards the darkness again.

 

10.  Hence winter - spring - summer - autumn, or darkness - half-light - light - half-darkness, as the seasons proceed from darkness to light and return to the darkness again.

 

11.  If spring is an opening out from winter to summer, then autumn,  conversely, is a closing down from summer to winter, which means that the male seasons both offer an escape from darkness and a return to it, once the light has run its summery course.

 

12.  In elemental terms, however, it is arguably the case that fire precedes water as air succeeds vegetation, and that far from the darkness preceding the light it is the light of fire which precedes the darkness of water (for prior to light there is simply nothingness, not darkness) and the light or, rather, lightness of air which - in effectively Christian terms - succeeds the heaviness of earth (vegetation).

 

13.  Can we therefore not speak of the light of summer preceding the darkness of winter, but of the lightness of autumn succeeding the heaviness of spring?  No, we can't; for it is manifestly the case that summer precedes autumn, as light ... lightness, and winter precedes spring, as dark ... heaviness.

 

14.  The question is then: Does summer and autumn precede winter and spring, or vice versa, and the answer to that would seem, contrary to the Elements, to be: that winter and spring precede summer and autumn, like purgatory and the earth preceding hell and heaven, or women and men preceding devils and gods.

 

 

GUIDANCE TO 'THE CHOSEN'

 

1.   It could be said that, in general terms, purgatory and the earth, or women and men, precede hell and heaven, or devils and gods, in relation to 'the world' vis--vis the prospect of 'Kingdom Come', with its triadic Beyond and administrative aside, as outlined by me in both this and previous texts.

 

2.   Be that as it may, there could be no question of 'Kingdom Come', should it actually come to pass, being solely composed of hell and heaven, or devils and gods, since, as I have shown, the triadic Beyond must also minister to reborn women and men, or new forms of purgatory and the earth, as specifically germane to persons of Nonconformist and Anglican descent should they opt for religious sovereignty come 'Judgement', if it is to do both proper justice to 'the world' and, more importantly, to itself as a viable structure.

 

3.   Thus no more than 'the world' excludes devils and gods now, least of all in relation to sensuality, can men and women be excluded from the otherworldly context of 'Kingdom Come' when and if the time comes for people of all denominational persuasions to opt, in a paradoxical election enabling them to seek deliverance - should a majority mandate be forthcoming - from both criminal and sinful forms of political sovereignty to graceful and punishing forms of religious sovereignty, for deliverance in salvation and/or damnation from the sensual status quo to a more sensible prospect in which, without undue fanaticism or compulsion, civilization and culture would 'blossom anew' under the leadership of the Second Coming, and the Son and the Mother tend, on whatever elemental basis, to take official precedence over the Father and the Daughter.

 

4.   For just as the Father is something or someone to be saved from (to the Son), so the Mother is something or someone to be damned to (from the Daughter), if sensibility is to 'blossom anew' and civilization and culture be both extended (in relation to the administrative aside to and top tier of our projected triadic Beyond) and renewed (in relation to the bottom and middle tiers of the Beyond in question).

 

5.   Only thus will the 'winter' and 'spring' of Western civilization be overshadowed, as it were, by its 'summer' and 'autumn', as purgatory and the earth are renewed in the presence of a 'new hell' and a 'new heaven' up above, like the darkness and heaviness of 'the world', corresponding to strength and knowledge, being upstaged and modified by the light and lightness of the 'overworldly above', corresponding to beauty and truth.

 

6.   For only under the damnation and/or salvation, depending by and large on gender, of Catholics to the administrative aside and/or top tier of the triadic Beyond ... can Protestants be damned and/or saved to the bottom and/or middle tiers thereof, passing from the darkness of sensual strength (relative evil) and the heaviness of sensual knowledge (relative folly) to the darkness of sensible strength (relative good) and the heaviness of sensible knowledge (relative wisdom), just as their Catholic counterparts would pass from the brightness of sensual beauty (absolute evil) and the lightness of sensual truth (absolute folly) to the brightness of sensible beauty (absolute good) and the lightness of sensible truth (absolute wisdom).

 

7.   And in passing from sensual beauty and truth to their sensible counterparts, Catholics would be damned from the noumenal Daughter (commensurate with the Risen Virgin) to the noumenal Mother (commensurate with the most sacred - or elemental wavicle - heart of the Second Coming) and saved from the noumenal Father (commensurate with 'the Father' of New Testament reference) to the noumenal Son (commensurate with the soulful aspect, viz. Holy Soul of Heaven, of the Second Coming), while Protestants, in passing from sensual strength and knowledge to their sensible counterparts, would be damned from the phenomenal Daughter (commensurate with Nonconformist or 'free church' Protestantism) to the phenomenal Mother (commensurate with a 'new purgatory' of Social Transcendentalist strength) and saved from the phenomenal Father (commensurate with that which, as Anglicanism, stands in Established allegiance at the base of an inverted triangle of so-called 'Protestant solidarity') to the phenomenal Son (commensurate with a 'new earth' of Social Transcendentalist knowledge).

 

8.   Either way, whether one's fate is to be damned or saved to noumenal or phenomenal orders of sensibility in 'Kingdom Come', the outcome would be the rebirth of civilization and culture and the downgrading and even marginalization (within reason) of those forms of barbarism and philistinism which typify 'heathenistic modernity' and the triangular norms which constitute the basis of freedom.

 

9.   Thus freedom, far from being something to revel-in, after the fashion of morally ignorant crooks and/or sinners, is something to be saved and/or damned from, according to gender (real or effective) to the graces and punishments of that more sensible arrangement of society which we have equated with 'Kingdom Come'.

 

10.  Obviously not all peoples can be saved and/or damned to moral righteousness (virtue) in binding, whether directly (to male self) or indirectly (to constraints upon female not-self), at this point in time, which is why I have 'chosen' or earmarked the Gaelic countries principally of Ireland, Scotland, the Isle of Man, and even Wales to democratically take a lead in this respect (not least of all in relation to the prospect of a united Ireland achieved on the basis of their overall federation under a 'God-King', viz. the Second Coming), since they are generally more favoured, both climatically and culturally, to take such a lead in the first place.

 

11.  Many are called (to life) but few are chosen (for Eternity), and that is as it should be, bearing in mind that one requires a capacity for sensibility that would be quite lacking in those persons or peoples habituated to a more sensual climate, who worship - effectively if not literally - the sun in consequence, and would be unwilling and even unable to turn against their sensual grains and embrace not simply sensibility but, where applicable, new and higher orders of sensibility to boot!

 

12.  Most of the world is not in a position, alas, where such a resolve could reasonably be inferred.  But we should not allow that to deter us from pressing ahead with what we - as Gaels - are mostly capable of; for unless we take a lead, few if any peoples will eventually be in a position to follow.

    

 

APPENDIX

 

1.   I am Alpha and Omega, or the Beginning and the End ... of 'Kingdom Come' - the Beginning ... of the Mother in the most sacred will of metachemical sensibility, and the End ... of the Son in the most sacred soul of metaphysical sensibility - heart and lungs of the ultimate civilization and culture, as especially germane to what would be the administrative aside to and top tier of the triadic Beyond.

 

2.   I am that which is First and Last - the First Cause ... of 'Kingdom Come' as germane to what would become, following a majority mandate for religious sovereignty by the 'chosen' peoples, the administrative aside to the triadic Beyond, and the Last Effect ... of 'Kingdom Come' in relation to the top tier of the Beyond in question.

 

3.   I am both the Unclear Will of a New-Hell Mother and the Holy Soul of a New-Heaven Son, as well as that which approves of the coming to pass, at lower-tier levels of the triadic Beyond, of phenomenal sensibility in both womb and brain, as germane to the Unclear Spirit of a New-Purgatory Mother and the Holy Ego of a New-Earth Son.

 

4.   Thus there is provision for both a noumenal Mother and Son, corresponding to Alpha and Omega, Hell and Heaven, and a phenomenal Mother and Son, corresponding to purgatory and the earth, but in either case it is the achievements of Mothers and Sons at the expense of Daughters and Fathers which confirm the coming to pass of civilization and culture at the expense of barbarism and philistinism, and thus of goodness and wisdom at the expense of evil and folly.

 

5.   This is why there must be a 'Kingdom' beyond the world and overworld of 'heathenistic modernity', with its triangular deference to evil and folly, barbarism and philistinism, by both Catholics and Protestants alike.

 

6.   For I am that which offers the possibility of deliverance from the blessed evil of barbarism (direct freedom of females) and the cursed folly of philistinism (indirect freedom of males) to the damned goodness of civilization (indirect binding of females) and the saved wisdom of culture (direct binding of males), should the chosen peoples of the aforementioned Gaelic countries be permitted the paradoxical opportunity at some future time - identified by me with 'Judgement' - to vote for religious sovereignty and put the vicious crimes and/or sins of the sensual status quo officially behind them for the virtuous punishments and/or graces, depending by and large on gender, of the sensible alternative society which, being commensurate with 'Kingdom Come', would be pledged to uphold the hegemony of goodness and wisdom over evil and folly, come what may!

 

7.   Let the chosen peoples dwell on this possibility, and then may they come to a moral solution to their immoral predicaments in due course, thus opting to exchange, democratically and peaceably, the crimes of the Daughters and the sins of the Fathers for the punishments of the Mothers and the graces of the Sons, as right eclipses wrong along all the pathways to 'the Kingdom' for all Eternity and, no matter how many backslidings or how difficult the going may be for creatures rooted in sensuality, the way is set, under the guiding truth of Social Transcendentalism, for man's overcoming in the triadic Beyond, as humanism subordinates itself, together with nonconformism, to the leadership of transcendentalism, and thus to that which accords with godliness and a religious ne plus ultra in consequence!

 

                             

LONDON 2001 (Revised 2002-10)

 

 

PATHWAYS TO 'THE KINGDOM'

 

 

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